Matthew 5:33–48

Respect — Find Out What It Means
Matthew 5:33–48

Honesty Is the Best Policy (33–37)
Hebrew law permitted the making of oaths; however, the Jewish community had developed a hierarchy of values for swearing that made some statements more binding than others. The degree that an oath was binding depended on its wording. To swear by the gold on the altar was considered binding, but to swear by the altar itself was said not to be binding. Jesus denounces this attempt to skirt around the name of God with makeshift oaths. He demonstrates from Scripture that all substitute terms directly involve God. To think that one who swears by the temple, the altar or heaven has not sworn by the living God is nonsense.

The disciple is to be honest and trustworthy, making swearing of an oath unnecessary. One’s yes is to mean yes, and one’s no is to mean no. Incidentally this is the background for the position of Quakers, Mennonites and others who have refused the oath in business or in court and who instead choose to “affirm” (see James 5:12).

Beyond the Call of Duty (38–42)
The passage on turning the other cheek has been misunderstood by some believers who think Jesus is advocating complete pacifism. Striking someone on the cheek has always been a way to humiliate an enemy (see Job 16:10; Lam. 3:3). Note that Jesus specifies being struck on “the right cheek.” This detail indicates that one has been slapped with the back of the hand. Clearly this is an act of insult. Hence Jesus is concerned not with being bullied but being baited. In fact, it was deemed worse to slap someone in such manner than to hit him or her with a closed fist. If the Sanhedrin found a Jew guilty of slugging someone else with a closed fist, the perpetrator was commanded to pay the victim 100 zuz (a form of Hebrew currency). However, a Jew found guilty of a backhanded slap had to pay the victim 400 zuz. By virtue of the insult involved, the latter act was considered four times worse. Jesus is urging His followers to do what is possible not to be pulled into an unnecessary confrontation. Rather than lowering oneself to the level of the one who is baiting the altercation, the disciple is to adhere to the higher standard of loving in spite of insult and ridicule. One must remember, however, that nowhere does Jesus condemn self-defense.

Love Your Enemies (43–48)
In a lecture on this passage, Clarence Jordan, author of the Cotton Patch paraphrases, traces the Jewish perspective on retaliation toward friends and enemies. In ancient Israel, prior to the Mosaic law, the attitude was one of “unlimited retaliation.” If someone poked out one of your eyes, respond by poking out both of his or hers; if someone knocked out one of your teeth, knock out all of his or her teeth if you can. The Law of Moses modified this understanding to “limited retaliation:” eye for an eye, tooth for a tooth — tit for tat. A third perspective had developed by the time of Jesus, and it could be dubbed “limited love:” If your friend knocks out your tooth, forgive him or her; if an enemy (or someone who is not one of your “people”) knocks out a tooth, respond with full force. In other words, respond with love toward those whom you want to love and respond with hate toward those whom you dislike. (Such was the desire of the lawyer in Luke 10:29 who “wanted to justify himself” by asking Jesus, “And who is my neighbor?” The lawyer wanted to justify the limitation of his love to his own kind. Jesus responded with the parable of the good Samaritan, revealing to the lawyer that his neighbor is all people — including the scorned Samaritans.)

Jesus offers the final and most radical perspective, that of “unlimited love.” Love all people — even your enemies — and pray for them. Such is the meaning when He says, “You must be perfect, even as your heavenly Father is perfect.” The word for perfect is from the Greek “telos,” meaning complete, full. Disciples of Jesus are to be complete, all-encompassing in their love for others. Such is our call as we serve the One who loves us without limitation.