Matthew 5:33-48

Alright, welcome back to the listeners commentary on the Gospel of Matthew. We are continuing our study through the Sermon on the Mount. And in this section we are going to be looking at Matthew chapter 5 verse 33 through 48. And again, let's just keep the flow of the Sermon on the Mount in mind. Matthew 5 1 through 20 functions as the introduction to the Sermon on the Mount. And it culminates with the main theme of the Sermon, that is, surpassing righteousness. Then in the rest of chapter 5, Jesus gives just a handful of examples of what surpassing righteousness looks like. This helps us understand what Jesus has in mind by surpassing righteousness. So we can begin to figure it out in other situations as well. The first two examples of surpassing righteousness involved two of the ten commandments, murder and adultery. And we looked at that in our last session. And Jesus shows us that those two commandments go deeper and actually entail more of our life than we typically care to think. So here in this section, verses 33 through 48, he continues giving examples of surpassing righteousness. And the first one concerns the issue of making vows and oaths and our integrity. This is what he says in Matthew 5 verse 33. "Again, you have heard that the ancients were told, just like he started with the discussion of murder about the ancients. Those are forefathers, the are ancestors, right? That's who's talking about the ancients. You have heard that they were told, "You shall not make false vows, but fulfill your vows to the Lord." Now, this is not a direct quote from any specific Old Testament passage. Rather, it's actually a summary of a general theme that shows up in a number of Old Testament passages. For example, Leviticus chapter 19 verses 11 and 12 says, "You shall not steal nor deal falsely nor lie to one another, and you shall not swear falsely by my name, so as to profane the name of your God, I am the Lord." Notice there in that Leviticus 19 passage that the law says, "You shall not swear falsely by my name." That parallels roughly what Jesus says here in Matthew 5, 33, about making false vows. "To swear falsely is the idea there in Leviticus 19 of breaking in oath or breaking a vow." And it actually connects with the ten commandments where the ten commandments say, "You shall not take the name of the Lord your God in vain, mishandling the name of God." The reason for that is because vows are oaths were taken in the name of a God. That's how it worked in the ancient near east. By Jesus' day, all sorts of traditions had developed around swearing oaths. Even traditions about what kind of oaths were really binding and which ones were not quite as binding. In fact, later Jewish collection of teachings, the Talmud, actually devotes an entire tractate, an entire tractate to the topic of oath because it was so pervasive in their culture. So Jesus summarizing this theme about swearing falsely, making false vows, instead you need to fulfill your vows that you make to the Lord. So Jesus is going to go on and say here, in verses 34 and following, that the intent of the law's teaching on vows and oaths was not to come up with traditions and loopholes or ways that you could rate the binding nature of an oath, no, the teaching was actually deeper and greater than that. So here is Jesus' teaching on surpassing righteousness concerning vows and oaths. He says in verse 34, but I say to you, so you've heard the angels were told about vows and oaths. You need to make sure you keep them. I say to you, take no oath at all. And then Jesus lists off various things that Jews would swear by. Take no oath at all and neither by heaven, for it's the throne of God, nor by the earth, or it's the footstool of his feet, nor by Jerusalem, or it's the city of the great king. What is Jesus doing by listing off these various things that Jews might swear by? Well it seems that all three are examples of things they could swear by without directly using God's name. And maybe in their mind, that meant like, oh, so we're not going to mishandle his name as, you know, the Ten Commandments say. But what happened was traditions developed around that and basically saying, well, since we didn't directly use the name of God, these oaths aren't actually as binding as other oaths. You know, to say, I swear by the Lord, well, that's totally binding. But to say, I swear by heaven, or I swear by earth, or I swear by Jerusalem, well, those aren't really binding oaths at all. But notice how Jesus replies. He replies with these examples by saying, look, heaven is actually the throne of God. Earth is actually God's footstool. Jerusalem is actually his city. So to swear by all those things, they don't really work as loopholes because they actually all belong to God and they still are connected to his authority. Then Jesus gives one more example in verse 36. And once again, shows that even this other thing they might swear by doesn't really work either as a loophole because it's still dependent upon the power of God. Look what he says in verse 36, he says, no, shall you take an oath by your head for you cannot make a single hair wider black. In other words, again, here's another thing they might swear by and Jesus is like, and guess what? It's still really binding if we're going to play that technical little game because it's still actually under the authority and power of God. So don't, don't swear at all. Don't swear by these things. Don't look for loopholes. What should you do? The proper way we should conduct ourselves concerning our promises and our commitments? Well, look at verse 37. Jesus says, but make sure your statement is yes, yes, or no, no, anything beyond these is of evil or of the evil one. What's Jesus getting at? Well, what he's saying is a simple yes or no is enough for a person of integrity. They're trustworthy. They're true. Word is good. And so all they need to say is yes or no, they don't need to swear. They don't need an oath. They don't need a vow. Their word is trustworthy enough. Now what does he mean when he says anything beyond these is of evil? Well what it seems to be getting at is that the intent embodied in the examples of false oaths that they're all attempts to deceive. They're all attempts to, you know, have a loophole and let you off the hook so you don't really have to keep your word. And Jesus says that kind of thing. That's from the evil one. And so that's another example of surpassing righteousness. Be a person of integrity where your word is good. Then Jesus goes on and gives another example of surpassing righteousness that has to do with how a person responds when wrong. Look at verse 38. He says, you've heard that it was said, I for an eye, tooth for tooth. And this idea, again, comes from their scriptures and actually comes from several places in the Old Testament law. You can find it for example in Exodus 21, 24 or Leviticus 24, 20 or Deuteronomy 19, 21. And when this law was originally given in its original historical context there in the ancient Near East, it was actually a great advancement in civil law. The ancient Near East was an incredibly brutal world, and the punishments for crimes rarely had real consideration for human well-being and human life. So this law, when it was given, actually limited the punishment that ancient Israelites could do so that it would fit to crime. I for eye, tooth for tooth means that the punishment has to fit to crime. That was the point of this in its original context. And it was supposed to be administered not by individuals in their own retaliation, but by the proper authorities. So that's the intent of this law, eye for eye, tooth for tooth, in its original Old Testament context. So it was part of the civil law code. But what about interpersonal matters? How does an eye for an eye or a tooth for tooth factor in for me and you and disciples of Jesus in their interpersonal life? Well, for Jesus, he says this law must not be used as a justification for retaliation in interpersonal relationships. It can't be an excuse for getting even or hitting back or any other form of revenge. So Jesus says in verse 39, but I say to you, notice again, his authority. You've heard that it was said, I say to you, do not show opposition against an evil person. This is really poor translation, to be honest, of the key phrase. So when he says show opposition, literally, it's just resist. Do not resist an evil person. I actually think the translation here, show opposition, confuses Jesus's point. What does he mean when he says don't resist? Well, the examples that he's about to give will clarify what Jesus's will is for us as disciples of his, right? The basic idea is don't fight back. That's what he means by don't resist. Don't fight back. Don't stoop to the level of being the aggressor and become like them and seek to get even. That's what he's getting at. And so don't resist. Don't fight back. Don't stoop to the level of getting even. You should actually do the opposite Jesus is going to go on. to say and do good to them whenever you are able to. So look what he says. Don't resist an evil person, but whoever slaps you on your right cheek, turn the other toward him also. The picture here is that someone back handing you with their right hand and thus hitting you on your right cheek. And that was not just a physical assault. That was also an emotional assault. It was an insult as well. And the idea of turning the other cheek, well we can't force that to be literal. What he's getting at is it's a picture of not retaliating. That's very clear in all the other examples and in the way Jesus summarizes the point in what's to follow. So the picture here is of not fighting back and still being open and vulnerable. Turning the other cheek pictures this openness to still being vulnerable to still being willing to help a person out. He gives another example in verse 40. He says if anyone wants to sue you and take your tunic, let them have your cloak as well. Your tunic is your undergarment, your cloak is your outer garment. And notice this is a legal situation. They want to sue you. They want to take you to court and sue you for your tunic. He says, well give them your outer garment as well. In other words, it's a picture of giving them more than they demand of you. You're being open to help. You're giving them what they need. And then he gives a third example in verse 41. Whoever forces you to go one mile, go with him too. It probably derives from a law that allowed Roman soldiers the right to conscript civilians to carry their packs for up to one mile. So that's probably the source of Jesus' illustration here. And the point is if someone's going to force you to help them, do more than they asked or expect. Then in verse 42, Jesus actually summarizes the principle or the point of these illustrations in this whole little section. He says this. He says, give to him who asks of you. Don't turn away from him who wants to borrow from you. And so it's really important to recognize that this here in verse 42 is the point that 39B through 41, those are three illustrations. Here's the point of the illustrations. And the reason that's important is because we could turn the illustrations into the only things we have to do. No, they're just kind of general illustrations. Here is the big theme, the big point that can cover a lot of different situations. Not only that, you could technically do what the illustrations ask, but you could do it with a begrudging attitude or a snarky attitude or kind of an in-your-face, I'm better than you attitude. And that would violate Jesus' teachings as well. Jesus' point is we need to be the kind of people who are so good-hearted and generous of spirit that we're just willing to help people out. We're willing to give to anyone who has needs from us. If they need our help, we give it. If we have something they could use and they need it, we let them borrow it, right? That's the idea. And so rather than getting even, or rather than retaliating, Jesus' words are, be actively helpful. Be genuinely generous. Followers of Jesus are to be the kind of people who have a generous, helpful, giving spirit. And then beginning in verse 43, Jesus gives one last example of the kind of thing he has in mind by surpassing righteousness. And it has to do with how his followers treat people who actually want to hurt them. Look what he says in verse 43. He says, "You have heard that it was said, you shall love your neighbor and hate your enemy." Now this is actually a fascinating last little case that Jesus offers. The law taught, love your neighbor as yourself. That's where the first part of this phrase comes from. You shall love your neighbor. But the last part, hate your enemy, well, the law actually never taught that. The case that Jesus offers here deals with the way some Jews lived and applied this old Testament teaching. I'll love my neighbor, but my enemy is no way. And actually, it's the way most people throughout history have have thought and lived and acted, right? It makes sense to love your neighbor. But in that case, you have to figure out who your neighbor is, who fits in that box. Jesus actually deals with that issue in the well-known parable of the Good Samaritan, Luke chapter 10. But people who aren't your neighbor or people who attack you, people who wrong you and hurt you, you don't have to love them. Well, Jesus is teaching challenges this comment and conventional way of thinking. On the topic of how do we deal with people who want to hurt us? So what does surpassing righteous look like in this case? In the case of those who maybe are out to get us? Well, Jesus says in verse 44, but I say to you, you've heard that it was said, I say to you, love your enemies and pray for those who persecute you. Notice that again. We're not just not being mean back. We're not just not retaliating. We're actively loving them. We're praying for God's help in their life to them, right? Love your enemies. Pray for those seeking to harm you so that you may prove yourself to be sons of your father who is in heaven. For he causes his son to rise on the evil and the good. He sends rain on the righteous and the unrighteous. So notice that Jesus is teaching here is not just don't harm them back or don't be mean to them. It's to do good for them. And when you do that, he says that you will prove to be sons of your father in heaven. That's the aim of this. Like, you're becoming like God. You're becoming like your father in heaven and you're demonstrating that you have this character that you are his child. In fact, the word prove that's translated in verse 45 prove is literally just genomine Greek which is to be or to become so that you might be sons. That is children of your father in heaven. Why? Well, because God's this way. God does good for everybody. Even his enemies. They get son. They get rain. They can grow crops and therefore have food all because of the generosity of God. Pause for just a second. Let me offer a little bit of an aside here. Notice what he says that God causes his son to rise on the evil and the good. This passage shows us how Jesus thinks about what we call natural laws. For Jesus, natural laws describe how God operates or runs his universe. God's the one who makes the son to shine. He's the one who sends the rain. Not because he actually has to do it every single time and like pull the string son. It's time to get up and rise. No, it's just that the natural laws describe God's means of managing and operating his universe. A little aside, but I think it's just an important little observation as we read what Jesus says here. All right, back to the main point. Jesus drives home this point of loving your enemies and doing good for them with a series of rhetorical questions in verses 46 or 48. Look what he says. He says, "For if you love those who love you, what reward do you have? Do not even the tactile collectors do the same? Tax collectors here stands for those people who everyone knew were just awful people." That's the idea, right? Don't even those really bad people do the same sort of thing. They love those who are nice to them and who are their own people and who are their friends and kind. Verse 47, "If you greet only your brothers and sisters, what more are you doing than others? Don't even the Gentiles do the same." Again, the Gentiles are those who are certainly not God's people, certainly they're bad people, right? The implication of these questions would sting. If you only love people who love you, if you're only kind to people who are kind to you, then you're nothing more than a tax collector or a Gentile. Therefore, verse 48, "You shall be perfect as your heavenly Father is perfect." This sentence first off concludes this section about loving your enemies because if you do that, you'll be children of your Father in heaven. You'll be like him, right? But it also makes a fitting in to this first major section of the body of the sermon on the Mount. The examples of surpassing righteousness, well, they show us how to be like our Father who is in heaven, where to be perfect as your heavenly Father is perfect. That word perfect means complete or whole or mature. And so, the examples Jesus given dealing with anger and contempt, replacing out of control sexual desire with purity and faithfulness, being true and trustworthy, being so full of love that you even do good for your enemies, all of these things show us what God is like. And so, in Jesus' kingdom, this is the way to be a whole or complete human being. It's the way to be like our Father to actually image God the way we were intended to image God from the very beginning. And so, to wrap up this whole section, not only this recording, but the previous one as well, about examples of surpassing righteousness. Let me just offer this little reflection. What Jesus has shown us here is that righteousness is more than skin deep. It deals with what lies within, within our inner being, within our heart. And surpassing righteousness, therefore, the kind that Jesus wants to give us changes our internal way of operating. It changes us at the level even of desire, so that we're a completely different kind of person. Our nature has been changed by Jesus, and we know now because we have the whole story, it's been changed by Jesus through his spirit, so that we become the kind of person who routinely does the things that Jesus taught us to do and that Jesus himself did. And the result of that is, as Jesus says here, we become like God, from the inside out. That's the aim. That's the goal of Jesus in calling us to Himself, in pouring out His Spirit upon us. Not that we will become completely perfect and never do wrong again, but we can become the kind of people who routinely do the things that Jesus taught us to do. And in that way, we have become whole and complete, like our father and heaven is complete. We once again begin to image God the way we were always supposed to. All right, thanks for tuning into this session on the listeners commentary on the New Testament. The listeners commentary is a crowdfunded listener supported Bible teaching ministry that's made possible by folks just like you. So thanks a ton to those who support this ministry. And if you want to join the team of supporters, you can swing over to listeners commentary.com listeners commentary.com. You can click the give button. And that'll take you to a page that goes through world family mission, a registered nonprofit. And you can set up a one time or a recurring monthly donation right there. Or you can sign up for the study hub as another way to support this ministry. All monthly donors, whether they give through the study hub, whether they give through world family mission, all monthly donors get access to the bonus material inside the study hub. So thanks a ton for your support. 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