II. BACKGROUND FOR THE LESSON.

Sunday, January 20, 2019 Lesson: Matthew 5:33-45; Time of Action: 28 A.D.; Place of Action: A mountain near Capernaum in Galilee Golden Text: But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you (Matthew 5:44). I. INTRODUCTION. In this week s lesson we hear Jesus talking about how we are to respond when people take advantage of us and do something to harm us. What He said is very different from what most people usually do in the church as well as in the world. Actually, Jesus was introducing His listeners to some new commandments. Some of Jesus teachings are difficult to live out in daily life. They require us to do things that contradict our natural desires and inclinations. We want to strike back when we are wronged, but Jesus told us to turn the other cheek. We want to hate our enemies, but Jesus told us to love them. II. BACKGROUND FOR THE LESSON. This lesson follows the start of Jesus ministry that began in Matthew 4:12 after

Jesus heard that John was in prison. The Lord then left Nazareth and dwelt in Capernaum in northern Israel as a fulfillment of prophecy (see Matthew 4:13-16). At this point Jesus began His ministry preaching Repent; for the kingdom of heaven is at hand (see Matthew 4:17). Then He began to call His disciples beginning with Peter and Andrew (see Matthew 4:18-20), and James and John (see Matthew 4:21-22). After calling these four disciples, Jesus went about all Galilee teaching in the synagogues, preaching the gospel of the kingdom and healing all manner of diseases among the people (see Matthew 4:23). As a result, His fame grew even into Syria and great multitudes of people both Jews and Gentiles followed Him. They came from Galilee, Decapolis, Jerusalem, Judea and from beyond the Jordan (see Matthew 4:24-25). In chapter 5, Jesus came to a mountain, and looking at the multitudes, He sat down and taught them what we call the Beatitudes (see Matthew 5:1-32). Our lesson begins with this portion of the Beatitudes in verse 33. III. JESUS TEACHES A NEW COMMANDMENT ABOUT OATHS (Matthew 5:33-37) A. What the religious leaders taught from the law (Matthew 5:33). Our first verse says, Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. In this part of the Sermon on the Mount, Jesus made repeated contrasts between what His listeners had heard and what He was telling them by saying

Again, ye have heard that it hath been said by them of old time. In other words, the people had been taught from the Law what Jesus was about to repeat. What had been originally taught long ago was Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. Jesus is quoting from a combination of Scripture passages against perjury or false swearing (see Numbers 30:2; Leviticus 19:12). The words forswear thyself refers to oaths or promises a person makes. The Law permitted a person to make vows or oaths, but they were obligated to keep them especially if they were made unto the Lord. Jesus was emphasizing the importance of telling the truth. God s people were making promises and breaking them using sacred language casually and carelessly like God do so to me, and more also (see II Samuel 3:35; 19:13; I Kings 2:23; 19:2; II Kings 6:11). Today, we might say so help me God as a means of confirming our promises or oaths. We must be aware that any promises we make to others, God is a Witness concerning our sincerity. Therefore, any promises we make, we must perform unto the Lord. And if we break any promise, we have not lied unto men only, but unto God (see Acts 5:1-4). The Bible assures us that keeping oaths and promises is important. It builds trust and makes committed human relationships possible. Today, oaths may be needed in certain situations only because we live in a sinful society that breeds distrust. B. What Jesus taught (Matthew 5:34-37). 1. (vs. 34). This verse says But I say unto you, Swear not at all; neither by heaven; for it is God s

throne Still dealing with oaths and promises, which were common in Jesus day, here He told His followers not to use them. The commandments that Jesus referred to in the previous verse do not only forbid false oaths, but also any rash, unnecessary swearing (see James 5:12). Jesus emphasized this by saying in this verse, But I say unto you, Swear not at all. The term swear here does not refer to profanity or curse words. It refers to when a person swears that they are telling the truth. Although Jesus declared that we should not swear at all, it should be noted that not all swearing or making oaths is sinful especially when it is a necessary part of religious worship, giving God the glory due His name (see Deuteronomy 6:13; 10:20; Jeremiah 4:2), or in a court of law. In II Corinthians 1:23, we find Paul confirming what he said by using a solemn oath. Jesus then began to list some of the things that many Jews swore by. First, He said one should swear or make an oath neither by heaven. It seems that there were some who would not use God s name when swearing, but would swear by heaven. Christ forbade that here showing that there is nothing we can swear by that is not in some way or another related or connected to God. So, it is as dangerous to swear by heaven as it is to swear by God Himself since as Jesus said, heaven is God s throne. 2. (vs. 35). This verse goes on to say, Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. In this verse Jesus continues to admonish His readers not to swear by the earth; for it is his footstool. Just as the Lord rules in

heaven, He also rules over the earth. Although the earth is under God s feet, He also watches over it with care. The earth belongs to God (see Psalms 24:1) therefore, when swearing by it we also swear by its Owner. Jesus then said not to swear by Jerusalem. The Jews had such a profound reverence for Jerusalem that many couldn t speak of anything more sacred to swear by. But beside the common connection Jerusalem has to God as part of the earth, it also has a special relationship to Him, for it is the city of the great King (see Psalms 48:2), and the city of God (see Psalms 46:4). Therefore, God has an interest in Jerusalem, and in every oath taken by it. 3. (vs. 36). This verse says Neither shalt thou swear by thy head, because thou canst not make one hair white or black. Still dealing with the fact that we should avoid swearing or making an oath, here Jesus added that one shouldn t swear by his or her own head because we can t make one hair on our head white or black. Although the head is an essential part of our bodies, it is more God s than ours because He made it, and formed all the powers of it. As a result, no one can by any natural means change the color of their hair to make it white or black. So, if a person swears by their head, they are really swearing by God who is the Lifter up of the head (see Psalms 3:3). 4. (vs. 37). This verse says But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. Instead of resorting to

swearing or taking an oath as proof that we are telling the truth, Jesus said, But let your communication be, Yea, yea; Nay, nay. The Lord was saying that in all our communications our word should be enough. Nothing more needs to be said than Yea, yea or nay, nay which means yes, yes or no, no. In ordinary conversation, if we affirm something, let us only say Yea, or yes, which means it is so, and if it is necessary to give further assurance of something, we may double it, and say, Yea, yea, or yes, yes which means indeed it is so. For Jesus, the words verily, verily, were His usual way of saying yea, yea. So if we deny something, it should be enough to say no, and if it is necessary to repeat the denial, say, no, no. If we are people of faithfulness and integrity, just say a simple Yes, I will or No, I won t. Your word should be enough. If we have to strengthen our promise with a vow or oath, it shows that something is wrong. In the last part of this verse, Jesus said for whatsoever is more than these cometh of evil. In other words, saying anything more than Yea, yea or Nay, nay comes from evil which refers to the evil one, the devil (see Matthew 6:13). Note: Having to swear to gain someone s confidence in what we say comes from the corruption of men s nature, and contempt for sacred things. It comes from that deceitfulness which is in men, which makes them distrust one another, and think they cannot be believed without taking an oath. Christians, for the benefit of their faith, should avoid not only what is evil, but also that which cometh of evil, and has the appearance of it.

IV. JESUS TEACHES A NEW COMMANDMENT TO BE HUMBLE AND GENEROUS (Matthew 5:38-42) A. Turn the other cheek (Matthew 5:38-39). 1. (vs. 38). This verse says Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. Again, as He had done in verse 33, here Jesus gave a contrast between what His listeners had heard and what He was telling them. He said Ye have heard that it hath been said. Jesus was about to remind His listeners what they had been taught from the Law of Moses. In this case, what the people had heard was An eye for an eye, and a tooth for a tooth. This teaching is found in Exodus 21:24, Leviticus 24:17 and Deuteronomy 19:21. The popular teaching in ancient times was that evil should be returned in kind, or tit for tat. Retaliation was thought to be perfectly acceptable. But the original intent of this Law was that punishment should be equitable and should fit the crime. It was not a guide for personal revenge. This law prevented someone from taking out a greater vengeance (such as Lamech boasted about in Genesis 4:23), or having different penalties for different social classes. Unfortunately, this still happens in our own society today. In Jesus day, some people were using the phrase An eye for an eye, and a tooth for a tooth to justify their revenge against others. The intent of the law was to ensure that human life was treated with dignity and respect in every situation. This law was really an expression of mercy because it eliminated injustice and oppression. Note: The Mosaic Law dealt with almost every conceivable situation that could arise in Israel

that would demand legal action. The law spelled out specific penalties for violations of the law. In cases of personal injury, penalties ranged from monetary payments to execution, depending upon the seriousness of the offense and whether or not it was intentional. The principle behind these laws was life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, would for wound, stripe for stripe (see Exodus 21:23-25). However, it was never intended to be a blueprint for taking personal revenge. The religious leaders in Jesus day were guilty of misinterpreting and misapplying the law to justify personal vengeance. Jesus contradicted those who saw in this principle grounds for personal vengeance. 2. (vs. 39). This verse says But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. When He commented on the law, Jesus didn t hesitate to challenge the religious leaders. However, this did not mean that He was against what was recorded in Scripture. As the Son of God, Jesus stood behind the commands of the entire Old Testament. In fact, the purpose of His coming was not to abolish what was written in Scripture but to fulfill it (see Matthew 5:17). So, here in this verse Jesus contrasted His teaching with what was taught in the law and by the scribes and Pharisees. First, He said But I say unto you, That ye resist not evil. The term translated resist means to set oneself against, or to oppose someone. The word evil here most likely refers to a wicked person and not to wicked deeds or acts themselves. Jesus was actually saying don t

resist an evil person who insults you or violates your rights by seeking revenge. Doing this could come from an unloving, unforgiving, vindictive disposition, and Jesus was condemning that type of spirit. He went on to say, but whosoever shall smite thee on thy right cheek, turn to him the other also. In other words, don t be a revengeful person. If a wicked person strikes a believer on his or her right cheek, the believer should turn the left cheek as well. Jesus was stressing that God wants His people to be characterized by a loving attitude (see I Corinthians 13:5). Instead of seeking revenge, the believer is to respond as Jesus did when people were violent toward Him (see I Peter 2:21-23). In this verse, Jesus was not banning the prosecution and punishment of evildoers by the authorities or even legitimate self-defense. Instead, He was forbidding His disciples from developing a malicious and unforgiving spirit that longs to get revenge. However, this does not mean that those who are in an abusive relationship should allow the abuse to continue. Any kind of abuse is wrong and should not be tolerated. Even Paul ran from certain situations when he was threatened with violence (see Acts 9:23-25; 14:5-6; 17:5-10). Remember, Christians don t react to circumstances, we respond to them. This means that we use wisdom before we make any moves. Even Paul ran from certain situations when he was threatened with violence (see Acts 9:23-25; 14:5-6; 17:5-10). Note: It s very true that the Sermon on the Mount sets some very high standards for how God s people ought to act. There are some who think that Jesus ethical statements should not be taken literally nor applied to our day. But that way of thinking implies that His teachings are impossible to keep. There are others who see Jesus

specific commands only as general principles. Still others try to limit the primary application of Jesus commands to a future kingdom age with only a secondary application for the church. But all of these views fall short of what Jesus was actually teaching, because they unnecessarily soften the importance of what Jesus said. Jesus meant exactly what He said. Yes, the Savior proclaimed radical teachings that were meant to transform both the believer s attitudes and his or her actions. It is best to interpret the statements Jesus made without any qualifications, stipulations, or restrictions. Such virtues as self-control, integrity, honesty, kindness, and compassion transcend time and culture. It s best to see Jesus statements in this lesson as being directly applicable to God s people in all ages. The relevance of His moral precepts is timeless. The truths He declared are worthy to be considered and practiced by God s people, regardless of the time in which they live. B. Offering more than what is demanded (Matthew 5:40-41). 1. (vs. 40). This verse says And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. The term sue means judge. In this verse this term conveys the idea of going to the law against another person over some dispute or quarrel. For the Jew, coat refers to a tunic that a person wore next to the skin. The cloak was a person s loose outer garment. When Jesus said if any man will sue thee at the law, and

take away thy coat, let him have thy cloak also, He was stressing that a citizen of God s kingdom should permit a quarrelsome person to have more than what they are demanding. For example, if a person chose to sue a follower of Christ with the intention of confiscating his inner garment, the believer was also to let him have his outer garment as well. Instead of seeking vengeance, the believer is to do the opposite. I know that s tough, but that s what Jesus is teaching. Note: In Israel, just as it is today, it was common to use legal processes to pursue the greatest injuries. Although judges may be just and circumspect, it is possible for bad men with no consciences to use the law to force a man s coat from off his back. But as the wise man Solomon said marvel not at the matter (see Ecclesiastes 5:8) or don t be surprised at that. In such cases, rather than go to the law to seek revenge, Jesus said to let him take your cloak also. But if the matter is small and won t cause major damage to a person or their families, it is good to submit to it for the sake of peace. It will not cost the sued person so much to buy another cloak as it would if he or she used the law or went to court to recover it. 2. (vs. 41). This verse says And whosoever shall compel thee to go a mile, go with him twain. The word translated compel means to press or force into service. Originally, this word was used for Persian couriers who forced into service anyone who was available to dispatch the king s decrees. In the time of Jesus, Israel was under Roman occupation so a Roman soldier had the authority to force anyone to carry his possessions from one place to

another. However, so that the soldier didn t abuse their authority, Roman law declared that a person could only be compelled to carry the soldier s goods up to one mile. In this verse, Jesus said that if God s people were compelled or forced to walk one mile, they should be willing to walk two miles. In this way, he would be offering to do more than what was demanded of him. This was called the law of second mile living. Jesus point was that believers must be willing to do more for people than they have a right to expect. Again, regardless of who the person is, these commands by Jesus are very hard to follow. But we cannot overlook the fact that this is what our Lord taught and meant. C. Giving more than what is asked (Matthew 5:42). This verse says Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Worldly people tend to be greedy and selfish. But the followers of Jesus are to be humble and generous. So Jesus command here was that His followers must not hold back, but Give to him that asketh thee. If someone in distress asks a believer for something, if at all possible the believer should give it to him or her. Jesus also said and from him that would borrow of thee turn not thou away. For example, if a person in need wants to borrow something, the request should not be refused, but granted cheerfully (see II Corinthians 9:7). Of course, this is not limited to just borrowing money. It could include the need to borrow a person s tools to complete a job. We should be willing to loan them what they need (see Deuteronomy 15:7-11; I Timothy 6:17-18). I m sure someone is thinking that doing this could lead to the believer being taken

advantage of. But making sure that we are never taken advantage of is not as important as heeding God s Word. Holding on to our material wealth and belongings is not as crucial as helping others in need. We want people to treat us with kindness, generosity, and respect, so we should treat them the same way (see Luke 6:31). V. JESUS TEACHES A NEW COMMANDMENT TO LOVE THE UNLOVABLE (Matthew 5:43-45) A. Showing love to our adversaries (Matthew 5:43-44). 1. (vs. 43). This verse says Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. The religious leaders of Israel taught loving one s neighbor, but they also instructed the people to hate their enemies. Jesus opposed this teaching and drew the crowd s attention to Leviticus 19:18 which teaches that we are to love our neighbor as we naturally love ourselves. A hateful attitude will not help the spread of the gospel. Jesus told His followers to love their enemies, not to hate them. The Greek term for love here is agape and is often used to refer to God s selfless, unconditional compassion for His creatures. Jesus was stressing the importance of loving one s enemies in that same way. 2. (vs. 44). This verse says But I say unto you, Love your enemies, bless them that curse you, do good

to them that hate you, and pray for them which despitefully use you, and persecute you Still talking about how believers should treat their enemies, Jesus told the crowd to Love your enemies, bless them that curse you. To bless means to speak well of someone. In this verse it means to be kind to those who curse or who are verbally or physically abusive to us. Jesus also said to do good to them that hate you. Imagine a Jew doing something beneficial for a Roman soldier, whom the people of Israel despised. Jesus commanded that His followers act with kindness and do good to those who treated them shabbily. The Lord also commanded the crowd to pray for them which despitefully use you, and persecute you Jesus knew that His followers would be mistreated, harassed, and manipulated by others (see Matthew 10:16-25), but He still expected them to pray for those who abused them. But in a case when the believer is being hated and persecuted by someone, what should he or she pray for? The believer can ask God to remove the spiritual blindness (see II Corinthians 4:4) and allow the light of His truth to shine on the aggressor s heart (see Luke 24:45; I John 5:20). The believer can also ask that God s Spirit will fill the aggressor and make them a testimony of God s love and grace (see Acts 4:29). B. Acting like sons and daughters of our heavenly Father (Matthew 5:45). Our final verse says That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. In this last verse, Jesus gave the purpose for His instructions and

new teachings. He said it was so That ye may be the children of your Father which is in heaven. In other words, if His followers obeyed His teachings it would validate their claim to be children of God. Then Jesus said for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. In other words, the mercy and generosity of God are evident when we realize that He provides sunshine for both evil and good people. Rain is also provided for the righteous and the unrighteous alike. Both God s enemies and His friends share His temporal blessings. Note: If God is loving and gracious to His enemies, shouldn t His people also be loving and gracious to their enemies? God does not discriminate in showing His love for sinners by giving His Son to die on the cross for them even though they were His enemies (see Romans 5:8-10). Jesus showed compassion to His opponents and directed us to follow His example. Loving others the way the Lord has loved us takes a conscious effort on our part. We need God s power to help us show such compassion. It would be wrong to think that we can show Christlike love in our own strength. But we have the ability to do so as we abide in the Savior (see John 15:7), and by allowing the Holy Spirit to control our lives (see Romans 5:5; Ephesians 5:18). VI. Conclusion. The clearest mark of our Christianity is not what we know or what we say, but how we love (see John 13:35). When we, as Christians love our enemies, we

demonstrate to the world that we are indeed God s children. Because Christ is in us, we are able to live up to a standard of righteousness that is truly excellent. The purpose in the behavior Jesus was teaching His followers to pursue was to enable them to mirror the character of God. As His ambassadors, the world would then see His character and desire a relationship with Him. ***The Bible Expositor and Illuminator, Union Gospel Press Sunday School Curriculum***