This sermon is part of a series of messages on the Sermon on the Mount. This message is based on Matthew 5:38-42 which discusses the Christian's reaction to injuries or injustices.
Written Excerpts:
Introduction:
Several weeks ago we started this series of messages that we have titled, “Laying a Firm Foundation.” The reasoning behind the series title goes back to the words of Jesus in Matthew chapter 7 that I have referred to many times, “Whoever hears and does these sayings of mine is like a wise man who built his house on a rock…”
We have been looking at the various sections of Jesus’ sermon as they relate to the need to build our lives on a foundation that is solid enough to hold us steady in the storms that come. All of the topics that we have discussed so far are important for basic spiritual formation in our lives as we try to adopt the patterns that Jesus has laid down for us.
In our most recent sermons we have been studying the references that Jesus made to various OT rules or laws for living and have been trying to explain how He interpreted and applied those laws in light of the message He lived and taught – the Gospel of grace.
I have chosen the title of “Meekness” as a description of the theme in this paragraph that we are studying today. Most of the commentaries that I consulted, identified the subject of this paragraph as addressing the “law of retaliation.” I felt it would be better to use a word that emphasizes the positive aspect of the truth taught here, so I chose the word “meekness.” I truly believe that the word “meekness” describes a character quality that is the opposite of retaliation or revenge that we might be tempted to use against others who have offended us.
1. Background Information
Again today, as we did last week, we want to first of all talk about some background information that helps us understand the full context of Jesus’ comments.
(Wm. Barclay) These laws, eye for eye, etc, were comparable to the laws found in the famous Code of Hammurabi who reigned in Babylon
They were also outlined in the Old Testament in these passages:
Exodus 21: 23And if any mischief follow, then you shall give life for life, 24Eye for eye, tooth for tooth, hand for hand, foot for foot, 25Burning for burning, wound for wound, stripe for stripe.
Lev. 24: 19And if a man cause a blemish in his neighbor; as he has done, so shall it be done to him; 20Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again.
Deut. 19: 18And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and has testified falsely against his brother; 19Then you shall do unto him, as he had thought to have done unto his brother.... 21And your eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Looking again at the original law that Jesus quoted, biblical scholars have provided these additional insights:
a.) These rules provided guidelines for judicial magistrates not individual citizens.
These guidelines helped magistrates and judges to decide what was or wasn’t appropriate punishment. However, Jesus re-interpretation and application here is directed toward individual disciples that have gathered to hear His message, and should not to be understood as new guidelines or rules for the administration of justice by a magistrate or duly appointed civil authority.
Individual Christians may choose to forgo their rights to have an offender punished to the full extent of the law, but it would not require the judge to use that standard in deciding the fate of every subject brought before the court. (Esp. in light of Rom. 13.)
b.) These rules prohibited punishments that were worse than what was deserved.
These laws, “far from being a savage and bloodthirsty law, [were] in fact the beginning of mercy. [Their] original aim was definitely the limitation of vengeance.” (Barclay)
c.) The rules had apparently been abused by individuals seeking retaliation and revenge against offenders.
In other words, they were either taking matters into their own hands or at least they were seeking to have the full extent of the law used against their offenders.
Having considered some of the background information that helps us understand the basis for the law, let us turn our attention now to the message that Jesus was teaching His disciples.
2. Negatively: Christians must not retaliate against anyone that attacks us.
“resist not” – (Thayer) to set one’s self against, to withstand, resist, oppose.
“evil” – lit. the evil person or evil deed.
(He was not talking about the force of evil in the world or the Devil as the personification of evil.) In fact, we are urged in many other biblical texts to fight against evil in a general, spiritual way. See Ephesians 6 regarding the “armor of God.” We certainly are urged to fight against the Devil. James 4:7.
Some may understand this verse to be a prohibition against the use of self defense. I have to admit that I do not honestly know whether this text includes that meaning or not. I do know that in the Old Testament, actions taken in self defense were not punishable offenses, even if it ended in death to the offender. I truly believe that the wording is meant to convey the idea of retribution or retaliation, especially if taken in context with the previous statement.
The point Jesus seems to be making here is that there is a clear distinction between what was permitted in the Old Testament as guidelines for social justice and what was expected of a follower of Christ living by the principles of grace and the kingdom of heaven. Retaliation is never to be a part of the Christian’s mode of living.
3. Positively: Christians should repay evil with good.
Rather than retaliate and seek revenge against the one who would do us harm, Jesus teaches His disciples to respond like He would.
In teaching them how to respond to evil with good, Jesus used three different examples of offenses followed by an admonition.
a.) Whoever hits you on the right cheek, turn the other also.
Some scholars categorize this offense as an injury to the body or physical harm. (A.B.Bruce; Matthew Henry)
Other commentators (Barclay; Keener, in IVP Bible Background Commentary) describe this as a type of insult. Barclay describes how the “right cheek” could only be struck with the right hand by using the back of the hand, which according to the Rabbis was twice as insulting as hitting someone with the palm of the hand.
(Keener) “The blow on the right cheek was the most grievous insult possible in the ancient world… both Jewish and Roman law permitted prosecution for this offense.”
Jesus literally says, “Turn the other one also.” Yet, we do not have any record that He did this himself on the day of His crucifixion (John 18:22-23). Therefore, we can conclude that He was not so much concerned with the literal meaning as the principle meaning.
“It is the preparedness, after one indignity, not to invite but to submit meekly to another, without retaliation, which this strong language is meant to convey.” (Jamieson, Fausset, and Brown)
It the willingness to suffer additional offenses if need be, rather than retaliate and seek to destroy the one who has so offended me.
b.) Whoever sues for your coat let him have your cloak also.
This is described by A.B. Bruce as an injury against one’s property. (Matthew Henry) Describes this action as an example of how evil men can use the law and the courts to violate the property of someone else.
(Barclay) considers this as a reference to the rights of the Christian. According to the law, the cloak or outer garment could not be kept as security overnight because it was often used as a blanket by those who were poor, so it could not be taken permanently by anyone. When someone sues to take a coat, knowing he legally will not be allowed to take the cloak, the Christian gives it up anyway to demonstrate his willingness to surrender what he legally has a right to keep. This is a demonstration of grace.
By this example, Jesus is helping us understand the importance of doing whatever we can to demonstrate His love and grace.
c.) Whoever compels you to go a mile, go two miles.
This has been described as an assault to one’s freedom or liberty. This example alludes to the law that allowed the Roman couriers or officers to impress or force any person to provide horses, food, and lodging or to even deliver a message.
Eventually the word came to represent any kind of service that was forced by the occupying powers. (Barclay)
Obviously, the Jews hated the Roman occupation and would have rather rebelled and resisted any such compulsion. The story of Simon of Cyrene being compelled to carry the cross of Jesus is such an example of the authority that could be exerted upon any individual.
(A.B. Bruce) “Christ’s counsel is: do not submit to the inevitable in a slavish, sullen spirit, harboring thoughts of revolt. Do the service cheerfully, and more than you are asked.”
Jesus teaches that rather than resist, or even to comply grudgingly, we should “go the extra mile.” I believe He meant what this phrase has come to mean in everyday language: Do more than expected or demanded just to show the kindness and grace of God when it isn’t easy or even expected that we would.
d) Practice the spirit of benevolence.
Jesus’ final admonition in this paragraph teaches us to freely give to those in need.
(M. Henry) We must not only do no hurt to our neighbor, but we must endeavor to do all the good that we can.
This is essentially the principle of the golden rule. You’ve heard me refer to “Silver Rule” before… Do not hurt / harm another in any way you would not want done to you. But the “Golden Rule” puts it in a more positive fashion… Do whatever good to others that you would want others to do to you. This is not urging us to provide everything that others may want to live wickedly or abuse their bodies, but to provide what will satisfy daily needs.
Conclusion:It is easy to see how these principles of grace, if practiced, could help anyone build a solid foundation for life.
After all, most of the “storms” that seem to threaten our very existence tend to come against us in these areas that Jesus was talking about… personal/bodily injury; property or financial ruin; unfair oppression or treatment. If we have developed the appropriate attitudes that Jesus emphasizes here, we will be prepared to face adversity ahead.
In closing I just want to remind each of us that these standards of conduct and response that Jesus lays down here (and in the next section we will discuss next time), are not choices or behaviors that come naturally from human nature. The only way that anyone can truly follow the teachings of our Lord is to experience a genuine spiritual birth within our own hearts and souls. It is not humanly normal or possible to live this way, but it is by the grace of God.
I’ll go even a step farther to say that it not only requires a spiritual rebirth, but it requires the filling of the Holy Spirit. The only way we can live like our Lord in the face of these adverse situations is to have the full, unhindered blessing of the Holy Spirit dwelling within our hearts and motivating our every action. If you want to follow the principles laid down by Jesus Christ, then you will need His Spirit living in you and flowing through you. You cannot do it in your own human strength or understanding.
For our closing song today, we are going to sing a song that expresses what each of us needs…
“A Closer Walk with Thee”
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