In contrast to Jewish teachers who warned against swearing (taking a vow or oath) falsely (v. 33), Jesus goes even further and condemns trivializing dishonesty and presumptuously and arrogantly establishing one’s word on things beyond one’s control (cf. Matt. 23:16-21; Jas. 4:13-16).1 The Lord’s exhortation is to say what you mean and mean what you say (v. 37), i.e., honesty, integrity, character, trustworthiness.
Retaliation Prohibited (Matthew 5:38-42)
Although selfish retribution may have been legitimized among the Jewish people at the time (Matt. 5:38), the Law required the victim to bring the offender to trial, and the authorities were to inflict the appropriate punishment, not exceeding the original offense (Ex. 21:23-25; Lev. 24:17-21; Deut. 19:15-21). While evil itself is to be resisted (cf. Jas. 4:7), the Lord’s prohibition is against resisting an evil person or evil treatment (Matt. 5:39a). The behavior of a follower of Jesus is not to be determined by someone else’s sinful words and actions (cf. Luke 6:29-30).
What about a slap on the cheek (Matt. 5:39b)? Retaliation only exacerbates the situation (cf. Matt. 7:12; John 18:22, 23; Rom. 12:17; Prov. 24:29), especially in the context of brutal Roman aggression and abusive religious leaders. What about losing one’s tunic in a lawsuit (Matt. 5:40)? Rather than revenging unjust treatment, evil is to be overcome with good (cf. Rom. 12:19-21; 1 Cor. 6:7).
What about being conscripted to travel a lengthy distance (Matt. 5:41)? Any Roman soldier or authority figure had the legal right to compel anyone from the subjugated populace to assist him on a journey up to a mílion. A Roman mile, literally “a thousand paces,” became “a fixed measure … 1,478.5 meters” (BDAG 651), compared to an English mile of 1,609.344 meters. A disciple of Jesus, in this oppressive environment, had the opportunity to make a lasting impression by going beyond what was required.
What about a request for assistance (Matt. 5:42a)? A follower of Christ is to have a benevolent disposition, seeing that even the Law required helping the needy (Lev. 25:35-36; Deut. 23:19-20). What about a request for a loan (Matt. 5:42b)? Being benevolent toward a borrower was also enjoined in the Law (Ex. 22:25).
Jesus addresses real-life situations that his immediate audience would have faced in a society controlled by corrupt Jewish authorities and tyrannical Roman oppressors (see also 1 Thess. 5:15; 1 Pet. 3:9).
Love Your Enemies (Matthew 5:43-48)
There is no explicit command in the Mosaic Law to hate one’s enemies, but this attitude naturally developed (cf. Psa. 139:21-22). Disciples of the Lord are to rise above the typical ways other human beings react toward one another. The world should be viewed through God’s eyes: with love, blessings, good deeds, and prayer (cf. Luke 6:27-28).
The Heavenly Perspective (Matthew 6:1-34)
The way of Christ means doing good to please God rather than to be seen of men (Matt. 6:1-4). One’s “charitable deeds” (NKJV) or “practicing … righteousness” (ESV) is not for show or to draw undue attention to oneself. This concerns the motive, whereas Matt. 5:16 addresses the desired result (cf. Mark 12:41-44; Acts 4:36-37). Those who seek to impress fellow humans only have temporal reward, whereas seeking to please and honor God carries everlasting rewards (Matt. 25:34-40).
A Model for Praying and Fasting (Matthew 6:5-18)
Private prayer (“when you [singular] pray …”)2 is not for public show but an intimate communication with the heavenly Father (Matt. 6:5-8). What has traditionally been labeled “the Lord’s Prayer,” or more appropriately “a model prayer,” was taught by Jesus as a sample of how to pray (Matt. 6:9-15; cf. Luke 11:2-4). This model prayer (a) is addressed to the heavenly Father, (b) acknowledges his holiness, (c) desires his sovereignty, (d) seeks his will, (e) asks for his provision, (f) requests his forgiveness, (g) depends on his spiritual guidance and protection. Whether private (individual) or public (collective), we ought to be mindful and inclusive of one another in prayer: “Our Father ... give us this day ... forgive us ... do not lead us ... deliver us ...”
As we acknowledge our own human frailties and weaknesses, we have God’s permission to ask in prayer, “lead us not into temptation” (Matt. 6:13a).3 However, if we are unwilling to avail ourselves of all that he provides to help us along the way, we are missing a key component of the petition, “Your will be done on earth as it is in heaven” (v. 10b). Satan tempts. God provides. We decide which path to follow. Being forgiving is a prerequisite for being forgiven (Matt. 6:12, 14, 15; cf. Matt. 18:23-35; Mark 11:25-26). And we can be assured that God always answers according to his perfect will (1 John 5:14-15).
Fasting is also meant to please God rather than to be seen of men (Matt. 6:16-18). Often coupled with prayer (Ezra 8:21-23; Dan. 9:3; Matt. 17:21; Luke 2:37; Acts 13:3; 14:23), individual fasting is personal and should not be done for show or with improper motives (Isa. 58:3-10; cf. Dan. 9:3-5). While the Law of Moses enjoined one day of fasting each year for the people of Israel (Lev. 23:26-32; Acts 27:9), individuals fasted on various other occasions for different periods for a variety of purposes (cf. Matt. 9:14; Acts 10:30).
Reasons for fasting included bereavement (1 Sam. 1:12; 3:35; 2 Sam. 31:13; 1 Chron. 10:12; Dan. 10:2-3), public calamities (2 Sam. 1:12), afflictions (2 Sam. 12:16; Psa. 35:13; Dan. 6:18), eminent danger (Esther 4:16), remorse for sins (1 Sam. 7:6; Neh. 9:1-2), humility (Neh. 9:1; Psa. 35:13), and seeking divine guidance or favor (Ezra 8:21; Acts 13:3; 14:23). There is a time and place for everything (Eccl. 3:1), and fasting is neither a mindless and meaningless ritual nor an activity for public spectacle.
Treasures in Heaven, the Lamp of the Body, and Riches (Matthew 6:19-24)
Rather than accumulating temporary earthly possessions for selfish purposes, the focus of the heart ought to be directed toward the accumulation of permanent heavenly treasures (Matt. 6:19-21; cf. Col. 2:2). The “eye” represents one’s singular focus, whether earthly or heavenly. The former leaves one consumed with spiritual darkness, whereas the latter provides enlightenment (Matt. 6:22-23). The choice is between two masters: (a) an earthly focus leading to being enslaved to mamōnâs (Aramaic “riches”) or worldly things; or (b) a heavenly focus leading to service to God (Matt. 6:24; cf. 19:21-22).
--Kevin L. Moore
Endnotes:
1 On the Jewish practice of oath-taking, see Num. 6:1-5; 30:2; Matt. 26:63; Acts 18:18; 2 Cor. 1:23 (cf. Judg. 11:30 ff.).
2 Unless otherwise noted, scripture quotations are from the New King James Version (1996).
3 See K. L. Moore, “What Are We Asking? (Part 1),” Moore Perspective (28 Sept. 2022),<Link>, + accompanying Links (Parts 2–3).
Related Posts: God Answers Prayer, Sermon on the Mount: Part 1, Part 2
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