Matthew 5:33–42

DISTINCT IN MY REACTIONS 

Matthew 5:33–42

We continue our unit on the Sermon on the Mount and this week we look at a third passage in what has incorrectly been called “The Antitheses.” Jesus’ instructions are not antitheses of the Jewish law. Rather, in good Jewish fashion, they “build a fence around the Torah” and so fulfill it (see Matt. 5:17).

Display integrity with your words. (33–37)

Jesus referred to the Ten Commandments in the previous two passages. Here He moves on, paraphrasing and combining Exodus 20:7, Leviticus 19:12 and Deuteronomy 5:11 and 21:21–23. These passages allow people to take oaths (which invoke God’s name) with the proviso that people carry them out. Otherwise one is misusing the name of God. Biblical passages inform us that oaths, blessings and curses had power, and once spoken could not be reversed (see the examples of blessings in Gen. 27:30–37, 48:8–20 and the vow in Judg. 11:29–40). There is some evidence that in Jesus’ day, people took oaths to seal business deals and legal agreements as added security, invoking curses from heaven as a substitute for God (as we do when we say “thank heaven”) and upon the earth, Jerusalem and their own heads. Jesus’ prohibition of oaths is unusual: do not invoke God to seal a deal. Rather speak as a person of integrity. Do what you say you will and don’t do what you say you won’t. James refers to this teaching in 5:12 of his letter.

Just let it go when you arehumiliated or insulted. (38–39)

The language Jesus refers to occurs in Exodus 21:23–25, Leviticus 24:19–20 and Deuteronomy 19:21. To our ears, the allowed retribution sounds harsh and the phrase certainly has been abused to justify vengeful acts of both individuals and countries. We should remember, however, that these passages restrict revenge: an eye for an eye and a tooth for a tooth are allowed but a life for an eye or tooth is not. Furthermore, God is giving guidelines for judges to decide cases not instructions for individuals to exact their own revenge. Later, Rabbis will re-interpret these laws by laying out monetary compensation for such injuries. In this and the next passage, Jesus apparently has Deuteronomy 32:35 in mind: “Vengeance is mine and recompense” (that is, they are not yours; compare Rom. 12:19).

Go the extra mile for others, even those who want to take advantage of you. (40–42)

For right-handers a strike on the right cheek requires a back-handed slap, which implies that the slapper literally adds insult to injury. To offer the other cheek avoids responding to violence with violence (see Matt. 26:52–53), but it also confronts the one using violence. It has been a hallmark of nonviolent resistance in America. In Jesus’ day, a Roman soldier could force a civilian to carry his gear for one mile. Some might have considered it their civic duty to do so. Certainly the soldier would. Jesus says, in essence, “Don’t just limit vengeance, don’t even seek it. Perform acts of generosity instead and so confront your abuser.” Jesus also may be foreshadowing His own fate and His response (see Matt. 26:67; 27:35).

Christians know they are not immune to promoting and engaging in acts of violence. Fear often leads to rage; not only to a desire to exact revenge but also to a falsely righteous insistence that we must seek it to remain safe. Because of our rationalizations no one needs to hear Jesus’ words more than we ourselves.