38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 39 But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. 40 And if anyone would sue you and take your tunic,1 let him have your cloak as well. 41 And if anyone forces you to go one mile, go with him two miles. 42 Give to the one who begs from you, and do not refuse the one who would borrow from you.
43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers,2 what more are you doing than others? Do not even the Gentiles do the same? 48 You therefore must be perfect, as your heavenly Father is perfect.”
Section Overview
Matthew 5:38–48 concludes Jesus’ instruction in the interpretation of the law. Those who heed it will follow a righteousness that “exceeds that of the scribes” (v. 20). The fifth and sixth couplets continue to compare what they have heard to what Jesus says. The couplets push disciples to a deeper grasp of righteousness in varied ways. The first two press disciples to look beyond deeds to heart motives, from murder and adultery to the anger and lust that drive them. The next pair examine legal conventions, divorce certificates and oaths, which Moses appointed in order to restrain evil. Unfortunately, Israel perverted them until they permitted, even facilitated, the opposite.
The last two antitheses contrast two approaches to mistreatment. The strict code of justice demands “an eye for an eye.” In the kingdom, however, disciples forego their rights and love those who exploit and abuse them (vv. 38–42). In outline: The old code said “an eye for an eye.” That is, every offense merits equal retribution. But Jesus says, “Do not resist the one who is evil.” Jesus expands the principle in several vignettes. The disciple does not resist the insulting blow, hands over two garments if deprived of one, and goes 2 miles (3.2 km) if a Roman soldier demands aid for one. In sum, he gives to all who ask.
The final antithesis, verses 43–48, shifts from anyone who does mistreat disciples, to enemies who intend to harm them. As before, there are four layers of instruction. First, a simple command: love your enemies and pray for them. Second, Jesus states the reason: this is God’s way, as he shows daily when his sun and rain bless both the good and the evil. Third, Jesus names another commonplace: even sinners return favor for favor. Disciples have a higher standard. That standard, finally, is the perfect character of the Father in heaven.
Section Outline
Response
Step by step, Jesus’ commands grow more arduous. He tells his disciples first to be faithful to a beloved spouse (5:31–32), second to be truthful with neighbors (vv. 33–37), third to be merciful to those who do harm (vv. 38–42), fourth to do good to enemies, who intend harm (vv. 43–47), and finally to be perfect, like God (v. 48). The command is daunting because God is transcendent—heavenly. Yet it is feasible since he is near—our Father. That said, one sees why Luther noted this sermon leads to preevangelistic despair and to the cross. Because no one can attain Jesus’ standards, all need his atonement.
The passage also teaches disciples to imitate God (cf. Eph. 4:32–5:2). That too is beyond reach. Still, God is the Father. By faith we become members of his family, united to the Son by the work of the Spirit. Thus he creates the family resemblance that he demands.