Matthew 5 begins the famous Sermon on the Mount, and it continues through Matthew 6-7. Jesus directs His teaching to His followers, the disciples who have come close enough to hear Jesus, though hundreds of people – mere fans of Jesus – had found a place on the hillside, perhaps expecting to see a miracle. Let’s take a look:
1) V1-12 – 1Now when He saw the crowds, He went up on a mountainside and sat down. His disciples came to Him, 2and He began to teach them, saying: 3“Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4Blessed are those who mourn, for they will be comforted. 5Blessed are the meek, for they will inherit the earth. 6Blessed are those who hunger and thirst for righteousness, for they will be filled. 7Blessed are the merciful, for they will be shown mercy. 8Blessed are the pure in heart, for they will see God. 9Blessed are the peacemakers, for they will be called sons of God. 10Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. 11Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of Me. 12Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.”
Jesus saw the crowds and sat down on the mountainside to teach His disciples. He wasn’t specifically teaching the crowd, but only those closest to Him. There is a lesson here for us. It’s easy to think that if we are in the church crowd that we are doing what Jesus would have us do. But the reality is that we need to move closer to Jesus than simply being in the crowd. Draw near to Him, and He will draw near to you. The way we draw near to Jesus is by faith through prayer and studying God’s Word, through fellowship and witnessing to those around you.
Jesus’ teaching session on the mountainside will last for 3 chapters of Matthew’s gospel, beginning here with the first part of the Sermon on the Mount, called the Beatitudes. The Beatitudes consist of 8 or 9 distinct “blessed are they” statements, and scholars have taken these statements in many different directions, depending on their presuppositions coming to them. Some apply each statement to a different type of person. For example, the poor in spirit get the kingdom of heaven, while the meek will inherit the earth. But Jesus is not talking about different people; rather, He’s talking about complementary characteristics of the same person. Those who are poor in spirit are also meek; the meek are also poor in spirit. And therefore, those who get the kingdom of heaven also inherit the earth. These blessed characteristics are marks of a true disciple of Jesus, which is exactly what Jesus wants His true disciples to realize, that the whole crowd is not really following Him, but only those in the crowd who do God’s will. Likewise, the visible church is not an accurate representation of Jesus’ followers, for sadly, there are many church members who have no relationship with Christ. That’s why we distinguish the visible from the invisible. Notice the Beatitudes:
First, Jesus says, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (v3). The poor in spirit are not those who are financially destitute; rather, they are the spiritually impoverished. Have you been broken at the realization of your sin? Do you see your sinfulness in light of God’s holiness? Do you see how far you’ve strayed from the commands of His law? Do you see your need for a Savior? Then you may be described as poor in spirit. This is where humility develops, with a deep sense of our own sinfulness. Consider Luke 18:9-13, where we see the proud Pharisee praying before everyone to see and the humble tax collector, praying with a bowed head asking for mercy. Are you like the tax collector? Have you asked for mercy? Have you recognized your sin and desperate need for a Savior? Then you may be described as poor in spirit. So rejoice, yours is the kingdom of heaven; you are under the sovereign grace of God! You have been blessed to see your sinful condition! Jesus is basically saying here that only those who do not rely on their own goodness (and instead rely on His goodness) will be granted entrance into God’s kingdom.
Second, Jesus says, “Blessed are those who mourn, for they will be comforted” (v4). Those who mourn aren’t whining about their circumstances, or crying about the loss of a loved one. Rather those who mourn are saddened by their own sinfulness. Are you filled with sorrow at your sinfulness? Does it break your heart that you have disobeyed God, your heavenly Father? Do you shed tears when you think of your own sins being part of the reason that Jesus died on the cross? Then you may be described as one who mourns. And take heart, for you will be comforted. Mourning is not meant as constant despair or low self-esteem, for those descriptions are actually self-centered; this mourning is focused Godward, that we may find forgiveness and comfort in Him. You have been blessed with a Godward focus, and comfort follows.
Third, Jesus said, “Blessed are the meek, for they will inherit the earth” (v5). In our culture, meekness is frowned upon, as it seems to be a weakness. In reality, meekness is strength of character, not weakness. The meek do not resent their situations, for they know that God is sovereign in all things. They are persons of mild and gentle dispositions, prepared to endure anything rather than act like the wicked. Meek people find it hard to hold grudges against offenders, because they know that have offended God, and He has not held a grudge against them. Being meek means being aware of our limitations, which has humility in view. Moses was described as meek (Numbers 12:3). Meekness denies any thought of self-sufficiency. The meek will inherit the earth… That’s tough to understand, but I think it means that in grasping God’s sovereignty and being content with His provision, the meek have not received their inheritance in this life; rather, their inheritance is reserved for them in the next life. What a hope!
Fourth, Jesus said, “Blessed are those who hunger and thirst for righteousness, for they will be filled” (v6). We know what hunger and thirst is, because we eat and drink. Without food and drink life is impossible. But Jesus uses these terms because He wants us to see that righteousness is the most basic and essential human need. It’s true that we need His righteousness, but that’s not really what He’s referring to here. Rather, He’s talking about personal righteousness that is cultivated in us as we live the Christian life. We are to be holy, as our Father in heaven is holy. And we cannot have Jesus as our Savior if He is not also our Lord. Those who hunger and thirst for righteousness understand their forgiveness before God. They see that the blood of Jesus has covered their sins, and they want nothing more than to be more and more freed from the sin that still clings to them. They want to exhibit the fruit of the spirit, and they will be filled unto overflowing.
Fifth, Jesus said, “Blessed are the merciful, for they will be shown mercy” (v7). There are different types of mercy, but Jesus is most likely talking about mercy in the sense of forgiveness here. Those who are forgiving will themselves be forgiven. We hear that in the Lord’s prayer, which Jesus will teach His disciples here in the Sermon on the Mount, when we ask our Father in heaven to forgive us our trespasses as we forgive those who trespass against us. In order to exhibit mercy, you have to have humility. Are you merciful? Have you received mercy? Mercy is an inevitable fruit of genuine conversion. If we truly love Jesus, then we will show mercy.
Sixth, Jesus said, “Blessed are the pure in heart, for they will see God” (v8). Psalm 24 speaks of having a pure heart. V3-5 says, “Who may ascend the hill of the LORD? Who may stand in His holy place? He who has clean hands and a pure heart, who does not lift up his soul to an idol or swear by what is false. He will receive blessing from the LORD and vindication from God His Savior.” Those pure in heart are wholly devoted to their Father in heaven. They don’t worship false gods; they don’t lift up their souls to idols or trust in lies. Their actions and motives are aligned – good intentions are behind all their good deeds. To be pure in heart is to be free from defilement to the very core of our being. It doesn’t mean sinless perfection, but it does mean that one’s life is characterized by a sincere desire and earnest effort to pursue holiness, a holiness, the Bible says, without which no one will see the Lord (Hebrews 12:14). So the pure in heart, striving for holiness, will see God, who is holy. And this will be a great blessing.
Seventh, Jesus said, “Blessed are the peacemakers, for they will be called sons of God” (v9). Peacemakers are not those who seek out wars and protest against them; rather, peacemakers are those who live peaceably, so far as it depends on them, with everybody (Romans 12:18). Peacemaking is exhibited when we share the gospel in word and deed (Isaiah 52:7). Ephesians 4:3 tells us to “make effort to keep the unity of the spirit through the bond of peace.” It’s an attitude that seeks peace even when personally wronged. That’s a description of God in Christ, and so it’s appropriate that the peacemakers will be called sons of God.
Eighth, Jesus said, “Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven” (v10). The sad fact is, in this world of sin, people look down on good behavior. Biblical Christianity does not promise to make our lives easier, especially in the short term. Attacks from unrighteous people are inevitable for true believers – in one form or another. Furthermore, Jesus said, “If anyone is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will be ashamed of Him when He comes in His Father’s glory with the holy angels” (Mark 8:38). So in being unashamed of Jesus and facing the persecution that comes with that, we can count on Jesus to bring us into His kingdom.
Finally, v11-12 are not usually included in the list of Beatitudes, because Jesus no longer addresses His disciples generally. He no longer says, “Blessed are those…” Instead He gets specific, saying, “Blessed are you…” “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of Me. Rejoice and be glad, because great is your reward in heaven.” Jesus equates Himself with righteousness. To imitate Jesus, therefore, is to practice righteousness (1 Corinthians 11:1). Jesus essentially repeats the final Beatitude but makes it personal, so as to prepare His disciples for what they would face when He was taken up from the earth. All but one of them died a martyr’s death, while standing firm in the face of persecution.
So in the Beatitudes, we see humility. And society does not appreciate attributes of humility because it is so counter to society’s values. James 4:6 says, “God opposes the proud, but gives grace to the humble.” Taken in order and as a whole, we see a clear picture of the gospel in the Beatitudes. First, we see our sin and realize that we need a Savior. Second, we are saddened by our sinful state, knowing our sins caused our Savior to suffer and die. Third, we understand that we deserve punishment from God because of our sin. We don’t complain that we were treated unfairly, because we see God as sovereign and just. Fourth, having seen our sin and our need, we long for righteousness to reign in us. It’s a hunger and thirst that doesn’t go away until we get it. Fifth, once we experience salvation, realizing the mercy of God shown to us, we want to show others mercy, that they too might experience God’s mercy. As this process continues, sixth, our hearts are purified and we strive for peace – that’s seventh. Eighth, the world, still far from the saving blessings of God, shows disdain for our peacemaking and mercy and persecutes us. But all of this goes to show that we are those who have the kingdom of heaven, receive comfort, inherit the earth, are filled with the righteousness of Christ, experience God’s mercy, see God – even now, if only dimly as through a frosted glass – are called sons of God by adoption. So if any of these Beatitudes describe you as a follower of Christ, then they all ought to describe you as a follower of Christ, even if only in small degree. If you are truly a Christian, then you have exhibited these qualities, and you will continue to do so by God’s grace until Jesus returns or until God takes you to be with Him – whichever comes first. That’s what it means to be blessed.
2) V13-20 – 13“You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men. 14You are the light of the world. A city on a hill cannot be hidden. 15Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. 16In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven. 17Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. 19Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. 20For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.”
After a deep review of the Beatitudes, we might be expecting some lighter instruction, but Jesus doesn’t let up. Remember though, that the disciples did not likely hash all of this instruction out as they heard it. The Sermon on the Mount was the bulk of Jesus’ teaching over His three-year public ministry. They heard these messages over and over again, and they probably broke them down in private discussions at other times. But on this occasion, Jesus went right into this next passage of instruction.
In v13, when Jesus calls His followers “the salt of the earth,” it’s a reflection on and application of the Beatitudes. For us today, salt is primarily a flavoring, and so commentators point out that Christians are to be the flavoring for an otherwise bland world. And there is certainly some truth to that. Our Biblical worldview should flavor the secular perspectives that others hold. Some modern translations, stemming from that perspective, even have Jesus saying, “If the salt loses its flavor…” But a more literal translation would be, “If salt becomes foolish,” or “If the salt fails to be what it should be,” and that points us in our understanding of Jesus’ words in another direction. Chemically speaking, salt, a very stable ionic compound called Sodium Chloride (NaCl), cannot fail to be salt, or else it would have never been salt in the first place. Jesus is saying just that about His followers. Once you are made a Christian – by grace through faith – you cannot cease to be a follower of Christ, lest you be found to have never truly been His follower in the first place. One commentator says, “Some have argued that what Jesus is referring to here is salt becoming diluted by being mixed with other impurities. But I think Jesus’ point here is that salt cannot lose its properties (see the next verse on a city on a hill that “cannot be hid”). Salt is salt! Hypothetically, if salt were to lose its properties, it would be ‘good for nothing but to be thrown out and trampled underfoot by men.’”
Other scholars are quick to point out that salt would have meant something different to the people of Biblical times. For them, salt was a preservative used to keep foods from becoming stale or rotten. And that’s how we should see the intention of Jesus’ teaching here. Christians are the preservatives of the world, so they ought to be the preservatives of the world. We should be in the world but not of the world (John 15:19); distinct from the world, but involved in the world as peacemakers, keeping the world from becoming utterly rotten. If we fail in that effort, which we cannot do but we must continually be motivated and encouraged in the endeavor to exhibit Christ-likeness, what good are we? Salt that fails as a preservative is good for nothing; and Christians who are not striving for peace in a kind, humble, and loving manner are not useful either. One commentator says, “One of the reasons that God has left us here on earth is to have a positive influence upon the world. We are to be a means of God’s grace that keeps the world from being as bad as it could be were we not here. Paul in Colossians 4:6 says that our speech should be seasoned with salt in order to minister grace to our hearers. Here Jesus is saying that we are the salt which ministers His grace to the earth.”
In v14-16, still reflecting on and applying the Beatitudes, Jesus explains that His followers are “the light of the world” (Ephesians 5:8; Philippians 2:14-16; 1 Peter 2:9). More accurately, though, Christians, through the presence of the indwelling Holy Spirit, are reflectors of the light of the world, Jesus Christ (1 John 1:5; John 8:12; 9:5). We cannot hide our light (v14), and so we must not hide our light (v16); instead our light is to “shine before men, that they may see [our] good deeds and praise [our] Father in heaven” (v16). The world is a dark place, and Christians – distinct from that darkness, yet in the midst of that darkness – point the way to Christ, the light of the world. When people in darkness see our light, they should find Jesus. We don’t reflect Christ for our own glory; we are not lights in and of ourselves. The light that is inside us by the power of the Holy Spirit doesn’t come from us and doesn’t magnify us; rather, it comes from Christ and is magnified by us. Notice that we do the good deeds, but the glory is given to God. Ephesians 2:10 says, “We are created in Christ Jesus to do good works, which God prepared in advance for us to do.” And just as it is foolish to think that salt can stop being salt, so it is foolish to think that you would cover a lighted lamp with a basket. Don’t hide who you are in Christ!
In v17-20, Jesus shifts His focus from a description of His followers (in the Beatitudes) and an application of the Beatitudes for His followers (in the salt and light portion we just looked at) to a preview of what He will discuss for the rest of this chapter (six antitheses). Jesus talks about the Scripture (the Law and the Prophets) and how the His forthcoming comments on six particular topics (murder, adultery, divorce, oaths, justice, and love) will not be contradicting the Law but actually furthering the people’s understanding of the Law. Jesus wants them to realize that He is not doing away with the Law in His teaching, or suggesting in any way that it is inadequate; on the contrary, He will expand the meaning of the Law so that the people will see how truly impossible it is for them to keep it. Jesus Himself, however, can and will keep the whole Law, thereby fulfilling it (v17) out of love for the Father and for those the Father has given Him to save. The Law reveals the holiness of God and remains essential to follow and obey; it doesn’t disappear after Jesus fulfills it (v18). We must take the Law seriously, for by obedience to it, we will be rewarded in the kingdom of heaven (v19). In v20, Jesus shocks His audience, by saying “that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.” Perfection is the requirement to stand in the presence of God, and it is hopeless – or certainly will be after Jesus elaborates on the next 6 topics in the rest of this chapter – for anyone to think they can earn or deserve a place in God’s kingdom by their own inherent righteousness. Thus, even before He gets to the details, Jesus has established the need for a Savior – Himself as the fulfillment of the Law (Matthew 3:15; Romans 3:22; 4:24; 1 Corinthians 1:30; Philippians 1:11; 1 John 2:1).
3) V21-32 – 21“You have heard that it was said to the people long ago, ‘Do not murder, and anyone who murders will be subject to judgment.’ 22But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca,’ is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell. 23Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, 24leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift. 25Settle matters quickly with your adversary who is taking you to court. Do it while you are still with him on the way, or he may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. 26I tell you the truth, you will not get out until you have paid the last penny. 27You have heard that it was said, ‘Do not commit adultery.’ 28But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. 29If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. 30And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell. 31It has been said, ‘Anyone who divorces his wife must give her a certificate of divorce.’ 32But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery.”
In this passage, as well as the next, Jesus covers six topics, in a style that ties what the people have read or heard in the Law with the reality of those instructions. All of the topics are addressed in like manner: “You have heard that it was said… But I tell you…” Again, Jesus by no means abolishes or contradicts the Law with His interpretations, but actually makes observing the Law rightly all the more difficult for those with a sin nature. He was guiding everyone to humble repentance and faith in Himself as the God-provided perfect Savior, the appropriate lifestyle of one living under the reign of God (the kingdom of heaven).
In v21-22, Jesus addresses the commandment, “You shall not murder.” Everyone in Jesus’ audience would have immediately thought of the intentional, premeditated killing of another human being, and everyone would have agreed that such an action is worthy of appropriate judgment (v21). But Jesus extends that perception to include merely being “angry with his brother” (v22), and He claims that attitude of the heart is just as worthy of judgment as the physical act of murder. The disciples would have understood that calling a fellow Jew “Raca” – a term of utter contempt meaning “worthless” – would have merited a trial before the Sanhedrin (much as the charge of slander or libel would today), but when Jesus said, “Anyone who says, ‘You fool!’ will be in danger of the fire of hell” (v22), they would have been shocked. Jesus, in revealing the true depth of the Law’s jurisdiction, is raising the bar for obedience to God so high that only He can reach it. He needs His people to see their sin and turn to Him for salvation.
In v23-26, Jesus applies the doctrinal truth He just revealed, pointing out the limitations of the old covenant and the need for a new covenant. The disciples are learning from Jesus that the spirit of the Law goes much deeper than the mere letter of the Law (2 Corinthians 3:1-11). Specifically, Jesus gives two practical examples to illustrate what He is teaching. First, when it comes to offering a gift to God, we must do it with a pure conscious, not harboring ill will toward our brother or sister in Christ (v23-24). Otherwise, the offering is tainted by our sinful attitude of the heart. Secondly, Jesus says to “settle matters quickly with your adversary who is taking you to court” (v25). He’s talking about turmoil that exists between you and an unbeliever, someone who is not your brother in Christ. That’s a lot more difficult. But the significance of failing to be reconciled is unmistakable, for before you know it, you might find yourself in prison, unable to “get out until you have paid the last penny” (v26). Jesus, in His instructions on murder, says to be reconciled to believers and unbelievers alike, harboring no anger toward anyone. That humble and peaceful heart attitude is a necessity for complete obedience to the sixth commandment.
In v27-30, Jesus addresses the commandment against adultery. He says that a man merely looking “at a woman lustfully has already committed adultery with her in his heart” (v28). The Law demands outward and inward obedience, and whereas many people succeed at obeying the outward part, hardly any if any fully obey the inward part. Jesus, therefore, gives some challenging instructions in response to this revelation. He says in v29, with a similar echo in v30, “If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell.” The message is clear: eliminate sin from your lives, and not just the outward sin; Jesus wants us to rid ourselves of inward sin, as well as the means of the sin (the eye enables the sin nature to lust, so poke it out). Entering heaven (eternity) maimed in a battle with the sin nature is far better than making it through this life intact but finding eternal damnation as the reward.
In v31-32, Jesus discusses divorce. Now divorce is not one of the Ten Commandments, yet its prominence in society (both in Biblical times and today) merits the intentional comments by Jesus. He reminds the disciples that the Law said, “Anyone who divorces his wife must give her a certificate of divorce” (v31). The common and accepted practice of that day was for a man to divorce his wife for just about any reason (Matthew 19:3-9), but he had to go through the proper legal channels, presenting her with a certificate approving and finalizing the divorce. Here, however, Jesus says, “Anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery” (v32). These restrictions will later cause the disciples to consider it better to remain single than to marry (Matthew 19:3-9), because of the difficulty in maintaining the marriage relationship. But Jesus’ point is to reveal the sanctity of marriage and restore the proper appreciation of it.
This instruction is timeless, for the secularization of our society has eroded the respect for God’s definition of marriage. Sadly, the divorce rate among so-called Christians is practically the same as that among those who do not profess to be Christians. And the reasons for divorce are far from limited to adultery (marital unfaithfulness). When Jesus permits divorce due to marital unfaithfulness, He is not demanding divorce in that circumstance. Paul elaborates in 1 Corinthians 7:10-11, “To the married I give this command (not I, but the Lord): A wife must not separate from her husband. But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife.” There are no conditions for divorce allowed there; and Paul adds in v28, “those who marry will face many troubles in this life.” Marriage is not easy, and it’s certainly not meant to be a game; it is a lifelong covenant meant to illustrate the relationship between Christ and His Church. Mutual submission and selflessness are learned in a way that could not be otherwise; and children are ideally brought into the world through this unique bond, creating a family – God’s design for human dominion from the beginning. Therefore, even in cases of marital unfaithfulness, reconciliation and restoration should be the goal, if only primarily to demonstrate how God loves His people with an unfailing love (Hosea).
4) V33-48 – 33“Again, you have heard that it was said to the people long ago, ‘Do not break your oath, but keep the oaths you have made to the Lord.’ 34But I tell you, Do not swear at all: either by heaven, for it is God’s throne; 35or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. 36And do not swear by your head, for you cannot make even one hair white or black. 37Simply let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No’; anything beyond this comes from the evil one. 38You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ 39But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. 40And if someone wants to sue you and take your tunic, let him have your cloak as well. 41If someone forces you to go one mile, go with him two miles. 42Give to the one who asks you, and do not turn away from the one who wants to borrow from you. 43You have heard that it was said, ‘Love your neighbor and hate your enemy.’ 44But I tell you: Love your enemies and pray for those who persecute you, 45that you may be sons of your Father in heaven. He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46If you love those who love you, what reward will you get? Are not even the tax collectors doing that? 47And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? 48Be perfect, therefore, as your heavenly Father is perfect.”
Jesus has covered the first three of six antitheses (murder, adultery, divorce, oaths, justice, and love). In this final passage of Matthew 5, Jesus will address the next three. In v33-37, Jesus comes to the topic of oaths and vow-keeping, and in the familiar format (“You have heard that it was said… But I tell you…”), He acknowledges the Law’s instruction to avoid breaking your oaths made to the Lord. But then He says not to make a vow or take an oath (literally “swearing”) at all. When we live in the Kingdom of God, under the reign of the sovereign Lord, there is no need to swear. Jesus says, “Simply let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No’; anything beyond this comes from the evil one” (v37). In other words, we need to be truth-tellers. If we get into oaths and vows and swearing to attempt to confirm our word, that only reveals pride and the opportunity for lying, all of which comes from the evil one, for, as a liar from the beginning, he is the father of lies (John 8:44).
In v38-42, Jesus turns to the topic of justice. If the things Jesus has said thus far seem radical, this address goes to the next level. Everyone would have understood and agreed with the concept of retribution. It’s the basis for many systems of judicial enforcement even today – that the punishment fits the crime. If someone pokes out your eye, then his or her eye gets poked out; everybody is even. If your child breaks a rule in your household, then perhaps they get a spanking or miss a meal or have early bedtime. But Jesus turns that concept upside down when He mentions turning the other cheek and going the extra mile. It’s an example of humility and selflessness that overcomes any hint of selfish pride and/or demandingness.
Jesus says, “Do not resist an evil person” (v39). That is extremely difficult. If someone hits you, instead of hitting back, you should let them hit you again. If someone steals from you, you should see if they would like to have anything else you might have. If someone forces you to do something you don’t want to do, you should not only do the task with joy but do more than they asked for the sake of helping them out. In Biblical times, under the Roman occupation of Judea, a Roman soldier could ask a villager to stop whatever they were doing and carry Roman supplies up to one mile from the point of engagement. The Jews despised this rule, yet they begrudgingly consented out of fear of imprisonment and added persecution. So Jesus’ instruction is specifically for their application. If you were a first-century Jew, the next time the Roman soldier stopped you in the street, you could joyfully and willingly go with him for an unprecedented two miles. What a witness to the Kingdom of God you could have in that scenario! V42 sums up the topic, as Jesus says, “Give to the one who asks you, and do not turn away from the one who wants to borrow from you.” Biblical justice is about submission, letting God work it all out in the end.
In v43-47, Jesus discusses what it really means to love as God loves. It means to “love your enemies and pray for those who persecute you” (v44). Jesus talks about the common grace of God, sending sun and rain on all of mankind, the righteous and unrighteous alike, pointing out that it’s nothing special to “love those who love you” (v46). The love of God is special, far more so than merely enjoying fellowship with those who are likeminded. Followers of Jesus need to love like God – taking the expectation beyond itself.
Finally, in the end of this segment of the Sermon on the Mount (v48), summing up His instruction, Jesus says that we must be perfect as God our Father is perfect. Needless to say, this is something none of us can do, which shows us our need for a Savior, One who can and will and has been perfect as God our Father is perfect. Thanks be to God for His Son Jesus Christ!
Bible text from
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