CONTEXTUAL INSIGHTS
A. To understand [chapter 5] one must realize that Jesus
rejected the Jewish oral tradition (Talmud) which attempted to interpret
the written Old Testament. Jesus elevated the OT in strong and
definitive statements (i.e., 5:17-19), then showed Himself to be its
true fulfillment and ultimate interpreter (i.e., 5:21-48). This can be
seen in the fact that Jesus used the phrase “you have heard” not “it is
written.” This is a powerful Christological passage, in light of the
Jews’ respect for the written and oral Law.
B. This section is not exhaustive of the
misinterpretations of first century Judaism but representative. The
entire sermon, chapters 5-7, is an attitude check for humble believers
and a pride killer for self-righteous legalists. Jesus placed the mind
alongside the hand as the source of sin and rebellion against God’s law.
He addressed the inner man as well as the outer. Sin begins in the
thought life. C. God’s standard of judgment is so different from man’s
(cf. Isa. 55:8-9). Believers’ righteousness is both an initial gift and
a developing Christlikeness, both a forensic, legal position and a
spirit directed progressive sanctification. This section focused on the
latter. (1)
5:38 “an eye for an eye” This is an
allusion to Exod. 21:24, Lev. 24:20, and Deut. 19:21. This law, like
divorce certificates, was originally intended to deal with a societal
problem by attempting to limit personal revenge. It did not allow
individuals or families to take revenge, but was a guideline for the
court. It was often reduced to monetary equivalents by the Jewish
judges. However, the principle of limited personal revenge remains.
5:39-42 This was a series of five examples of Jesus’
new ethics concerning our attitude toward others, both insiders and
outsiders. These are historically conditioned examples. They advocate an
attitude, not a hard and fast rule for every society or age. It is the
spirit of the believing offended party which should issue in positive
actions of love. This should not be interpreted as covering
inappropriate or repeated requests from tricky or lazy people.
5:39 “an evil person” This could, in context, refer
to the first century legal system in the sense that it is better to
endure additional insults than take a covenant brother to an unbelieving
judge. If “evil” relates to v. 37, it could refer to the Evil One. The
Charles B. Williams Translation, The New Testament in the Language of
the People, gives a third option, “the one who injures you.”
5:40 “shirt. . .coat” The first item of clothing
refers to an under garment and the second to an outer garment. This is a
hyperbolic statement. Jesus is not advocating nudity! This is an
allusion to Exod. 22:26-27; Deut. 24:10-13. The central truth of this
entire section is that Christians should go beyond what others expect of
them. The purpose is to encourage unbelievers to be attracted to God by
His people’s actions (cf. 5:16; I Pet. 2:12).
5:41 This is historically conditioned to a time when
one nation militarily occupied another. The word “force” was of Persian
derivation, originally referring to a postal carrier. It came to be the
term used for forced labor of any kind by an occupying military or civil
government. An example of this is Matt. 27:32. Christians are to go
beyond even what is demanded or expected.
5:42 This was not meant to be taken as a hard and
fast rule about lending, but an attitude of love and openness toward
others, especially the poor, needy, and outcast (cf. Exod. 22:25; Deut.
15:7-11; Pro. 19:17). (2)
