NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

GOSPEL OF MATTHEW

CHAPTER SIX

Part I

NOTE: Some have called this “The Anti-hypocrite chapter of the Bible.” Christ, who was so pure and spotless, despised more than anything else a two-faced, deceiver. First He talks about their deceit with others; then their attempted deception with God; and then their self-deceit; and finally their attempt to deceive all three. This chapter might also properly be referred to as: “The Spiritual Investments and Profits Guide for all Believers.” The right investments will bring eternal dividends, not only at maturity, but also along the way. But I’m afraid that many believers are more interested and acquainted with short-term stocks and bonds than they are with heavenly shares. But as the scripture warns, “Put your treasure where it cannot be eroded or stolen.” So put it in a heavenly trust fund where God keeps His eye on it and the interest rate is unmatched by worldly fame or finances. This is a very clear and precise exposition of rewards. Those things that are earthly and temporal – and therefore so easily lost or devalued, cannot be compared to those rewards which are heavenly and eternal – and therefore permanent and everlasting. Christ here exhorts us to choose the latter, but in so doing He knowingly cuts cross the grain of human egotism and desire. The earthly, temporal rewards are much easier to acquire, take less time and investment, and appeals more to the carnal nature. They are often bestowed with promises and assurances that cannot be guaranteed, and on many occasions disappoints the one who has been striving to obtain them for many years. But Christ clearly states, these are low rated rewards. They pass quickly from memory and there is the possibility they may be destroyed on purpose or lost through decay. This may sound very academic, but it’s based on facts. That’s the whole crux of the Christian life; accepting the facts – Biblical facts.

Verse 1: “Be careful! When you do something good, don’t do it to show off in front of others so that they will applaud you. If you do that, you will have no reward from your Father in heaven.”

So profound and impacting is this truth that I feel it should be the eleventh commandment. Of all the Christian vices, this is the most prevalent. God help our Pharisaical attitudes. However, it must be understood in context and content. Jesus had just finished talking about people finding the will, purpose and destiny for their lives and working on them toward completion. Among the many things that believers are encouraged to do are acts of kindness, courage, patience, assistance, plus their actions and attitudes, and how they must work together harmoniously for the glory of God. But what Jesus has in mind here are acts specifically designed so a person can draw attention themselves so that they, not God, get the honor and praise. These are negative ambitions. But there is a counterpoint to this on the positive side. This involves the unseen acts of kindness, courage, patience, assistance, actions and attitudes that are only noticed by the individuals involved. For instance, say you are the only one in the aisle at the grocery store when you see a lady in a motorized cart unable to reach an item on the upper shelf or in the freezer section. With nobody looking, you quickly offer your assistance. But let me share another that has both possibilities. You are on a bus or subway and an elder man or woman or pregnant lady comes on board and there are no seats available. You can either stand up to give them your seat in a fashion that guarantees everyone will see you and may even give you a nod of approval or a smile of admiration; or you can simply arrange for them to take your seat because it is ingrained in you as something any normal person would do.

We see that this principle was taught back in Moses’ day.¹ This was called “righteousness.”² One Jewish scholar goes so far as to say that if you loaned something to a person in need, and they gave you collateral to guarantee the repayment, should you find out that they are in need of the collateral they gave, give it back so it can be used and then returned. For instance, if a farmer gave a plow in order to get enough money to buy seed, but before he can earn enough money to pay back the loan he must plow the field in order to plant the seed. Says the Rabbi, let him use the plow until he gets the field ready for planting and then have him return it while you wait for the loan can be repaid. In other words, even though you are owed, never take advantage of someone’s distress. Says the Rabbi, “It would be cruel in the extreme to take advantage of the helplessness of the type of person described here in the law of Moses.”³

But the word righteousness should not be understood, as most make take it, as doing something pious or extremely religious. Rather, it is righteous because it’s the “right thing to do.” Yet there is another component. Jesus emphasizes that while doing good is highly commendable, it is not to be done for bragging rights. Sounds simple, right? However, in one Jewish writing we read where Rabbis are having a discussion on practicing righteousness, but couldn’t agree if it should be done openly or in private.⁴ Jesus doesn’t disagree with them on principle, but makes it known that when it is done in the open it should not be a performance where applause is expected.

We also find that in one Rabbinical School it was taught: “Concerning matters which are normally performed publicly the Torah prescribed that it be done in humility. So how much more should matters that are normally done privately be done in humility”⁵ This certainly gives what Jesus said even more of an impact on how things should be accomplished. For instance, prayer in private should be no less earnest, sincere, fervent and meaningful than when it is done in public. And in Jewish literature, especially the teaching on prayer, is said whether one prays along the road, in the streets, or in the Temple courts, the emphasis is on sincerity and purpose more than performance. For instance, if as a believer we should follow this same ethic when we find ourselves in a restaurant where there are people all around talking with waiters and waitresses going back and forth, even though it may seem a little awkward, we should bow our head to say grace. I personally do not find it difficult to take my wife’s hand and ask God’s blessing while thanking Him for His provisions. But I don’t insist on saying it so loud that people on the other side of the restaurant can hear me just to show that I’m religious and proud of it.

In the prophets we hear the Lord’s disgust with those who only listen, agree, but then do not apply what they’ve heard, “They sit in front of you as if they were my people. They hear your words, but they will not do the things you say. They only want to do what feels good”⁶ What Jesus is touching on here was an already established custom among the Jews. As one venerable Rabbi explained: “We are obligated to be careful with regard to the law of charity to a greater extent than all other positive commandments, because charity is an identifying mark for a righteous person, a descendant of Abraham, our patriarch as the Scripture states: ‘I have acknowledged him because he commands his children… to perform charity.’”⁷ Also, “the throne of Israel will not be established, nor will the true faith remain standing except through charity, as the prophet tells us: ‘You will be established through righteousness.’⁸ And Israel will be redeemed solely through charity, as the prophet again states: ‘Zion will be redeemed through judgment and those who return to her through charity.’⁹‘”¹⁰ This Rabbi then goes on to discuss the various levels at which such charity can be expressed.¹¹ We find that he was commenting on what was taught as verbal tradition. In a written copy, one Rabbi declares: “Charity is equivalent to all the other religious precepts combined.”¹² And in another place we read where it was said: “This nation is distinguished by three characteristics: They are merciful, bashful and benevolent…Only he who cultivates these three characteristics is fit to join this nation.”¹³

So Jesus is not in disagreement with what was done, but how it was done. There were many among the Pharisees and Jewish leaders who prided themselves in acts of charity. They used it as a way of garnering respect and admiration. After all, they were only copying Abraham.¹⁴ And did not Solomon say: “It is better to be a humble person living among the poor than to share the wealth among the proud.”¹⁵ That’s why our Lord tells them that in order to please God with their charitable acts, do them anonymously or out of the spotlight. The Master basically says that His followers have a choice when giving and helping others. Either do it to get the accolades of man, or do it to get a reward from God the Father. Why was Jesus so adamant on this point. We need look no further than the comments on this subject by the Jewish teachers. One Rabbi expounded: “The practice of kindness is greater than charity, for it is said, Sow to yourselves according to your charity, but reap according to your loving-kindness¹⁶.”¹⁷ In other words, it’s not the amount of effort you put into a good deed, but the amount love you put in that will determine any kind of reward. Also in the earliest Jewish writings we see the same thought repeated as mentioned before: “Charitable and righteous deeds outweigh all other commandments in the Torah.”¹⁸

So impressed were the early church scholars in what Jesus said here that they saw its application to the everyday life of the believer. For instance, Origen of Alexandria (AD 184-253) said: “Just as water always conflicts with fire and fire with water and such things can never dwell together simultaneously, so likewise egotism and virtue are opposed to each other and can never easily coexist in one and the same soul. Therefore egotism is to be expelled from our souls, and we must abide in Christ’s commandments.”¹⁹ And later, Hilary of Poitiers (AD 310-367) noted that Jesus “removes all concern for things of the present and bids those thunderstruck by the hope of the future to pursue neither the favor of others by parading their virtue nor religious boasting through an outpouring of public prayer. Rather, the fruit of good works is to be contained within the knowledge of faith, because the pursuit of human praise will receive only that reward which it looks for from people, while to yearn for God’s approval is to pursue a reward longed for patiently.”²⁰

But another anonymous writer from the early church period had this to say: “You who have offered nothing to God, what do you expect to receive from God? Everything done on account of God is given to God and received by God. But what is done to be seen by others is poured into the wind…. What is human praise but the sound of the whistling winds?… Those who act on account of others, to be praised by them, have wasted their energy. What sort of wisdom is it to put on a show and to prepare empty speeches? Those who do so scorn the treasure of God waiting in eternity in heaven, preferring fleeting human words. It is better to do nothing than to act to be seen. For those who do nothing, even if they do not enter heaven, at least squander nothing on earth. But those who act to be seen by others not only fail to enter heaven but also earn pitiably little on earth.”²¹

These may sound like strange words from the past for us today, but it will give all of us an idea of how the Word of God was applied to believers in the early centuries of the Church, so that we can either see how far we have come in our understanding of what Jesus was trying to teach His disciples, or how far we have regressed in our comprehension of the truth our Lord came to deliver to us from His Father in heaven. In either case, we should let our spirit agree with the Holy Spirit in how we should respond in our own lives, but remember not to hold others responsible for the same decision in their lives. For in the end we are only accountable for one person’s commitment and conduct, and that is ourselves.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

Past President, Asian Seminary of Christian Ministries

ALERT!  To all my faithful students and fellow scholars.  Tomorrow we begin our journey through Matthew, Chapter six.  I have decided to begin using an enhanced version of my commentary, in which we look at what some of the earliest scholars and teachers of the early church had to say about Jesus was teaching.

I pray that God will richly bless you for taking the time to read and study His Word.  I’ve been studying it now for 55 years and it is still turning out to be a gold mine of undiscovered nuggets of wisdom.

See you tomorrow!

Sometimes we become so comfortable with things in life that we do not notice mistakes until they are pointed out to us. For instance, what word in the English language is always spelled incorrectly? Even when people check the dictionary, they still spell it incorrectly! That should set your brain to spinning. But believe it or not, there is one.

When things like this are revealed, most people respond by saying, “I didn’t realize that!” or “Why didn’t I see that before.” And sometimes you’ll hear them say: “How could I be so dumb not to see that?” It might all lead back to a factor of looking but not seeing. How many people have been ticketed because they misread the No Parking sign? Or what about buying an item online for only $19.99 without realizing that it says in small print, “Per month for 18 months.” Or using the wrong ingredient because we misread the recipe since the one used is spelled similar to the one we should have used, or not realizing that the person we look at in the mirror every morning is exactly what people often call us when they get upset or angry for some of the foolish thing we did or said.

The phrase, “Know yourself” is an ancient Greek saying that calls attention to the fact that sometimes others know us better than we know ourselves. That’s why when they point things out to us, we should not be so quick to turn them away and discard what they say. I read this once, and it has a lot to say about how we approach information that seems foreign to us: “To know yourself, look at your fears. Fear in itself is not important, but fear stands there and points you in the direction of things that are important. Don’t be afraid of your fears, they’re not there to scare you; they’re there to let you know that something is worth it.” by C. JoyBell C.

So, do you know what word in English is always spelled incorrectly? Go ahead, give it a try! Don’t be afraid of being wrong, it may be the only way of finding out.

One of the first stories most children learn from the Bible is about Noah and the ark. So if you ask any fellow believer, how many of each animal species that God told Noah to go and collect did he bring onto the ark, the answer will most likely be, two. This is what they learned when their mother or Sunday school teacher told them the story.

But that is not correct! And that is why some skeptics have questioned the truth about Noah’s ark due to the logistics involved. Not only do they wonder if the ark which he built by God’s direction be able to house two of every animal species involved, but when they learn the facts of how many there were, it makes it even more improbable.

The reason, this is the scripture that causes them to think this way: “Take with you seven pairs of every kind of animal fit for consumption, a male and its mate, and one pair of every kind of animal not fit for consumption, a male and its mate, and also seven pairs of every kind of bird, male and female, to keep their various kinds alive throughout the earth.”

This is a case of “selective memory” on the part of many Christians. Not only does it effect the story of Noah, but other stories as well. For instance, the Bible does not say Eve gave Adam an apple, nor does it say that Paul the apostle fell from a horse when he was confronted by Jesus and the light from heaven outside Damascus. Yet we hear this over and over again in lessons and sermons Sunday after Sunday.

Once the people of the world find this out, no wonder they start to question whether or not we as believers really know what we’re talking about. That’s why we should not only read the Scriptures, but we should study them so that we are not telling them what we think the Scriptures say, but what we know the Scriptures say.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

GOSPEL OF MATTHEW

CHAPTER FIVE

To all my wonderful, precious and faithful readers.  May God richly bless you for your love of His Word, and reward you for taking the time to contemplate what He had to say through His Son, Jesus the Christ.

We just finished our study of Matthew, Chapter Five, where we learned how Jesus took teachings that His audience knew about because of the verbal traditions that were being taught to them by the Rabbis, but instead of following the legalistic interpretation under the Law, He emphasized the spiritual aspects of these teachings under Grace.  In other words, He told His listeners to do this things correctly, not because they had to out of obligation, in order to please others, but because they wanted to out of love, in order to please God.

He talked about taking responsibility as salt and light; about attitude, especially when calling someone a fool; about morality, in particular adultery and divorce; about integrity when making a promise and having understanding instead of wanting revenge; and finally what it means to love those who hate you for who you are and what you are.

Our next study will be Chapter Six, where Jesus continues to teach the spiritual aspects of helping those in need, about praying, fasting, laying up treasure in heaven, and why we shouldn’t worry so much about things we don’t have, and be thankful for what we do have.

I look forward to walking with you down this unfamiliar road to gain a greater understanding  of what Jesus really said, instead of being satisfied by with what you’ve always thought He said.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

GOSPEL OF MATTHEW

CHAPTER FIVE

Part X

When it comes to blessings being poured out on both the good and the bad, in Jewish writings we find this clearly expounded where one Rabbi says: “The day when rain falls is greater than [the day of] the Revival of the Dead, for the Revival of the Dead is for the righteous only whereas rain is both for the righteous and for the unrighteous.”¹ We find a similar thought in the earliest Talmud where it explains: “The dew does not fall on account of the merit of any living being. What is the basis in Scripture for this view? ‘Then the remnant of Jacob shall be in the midst of many peoples like dew from the Lord, like showers upon the grass, which tarry not for the sake of men or wait for the merit as sons of men.²”³ And in the same Jewish document we find this incident: “Rabbi Yosé bar Jacob went to visit Rabbi Yudan of Magdela who was ill. While he was there, rain came. He heard the sick man saying, ‘A thousand times a thousand are we liable to praise your name, O our king, for each and every drop that you bring down to us, for you do good to the unworthy.’ So Rabbi Yose bar Jacob asked Rabbi Yudan, “Where did you hear that blessing?” Rabbi Yudan said, “This is how Rabbi Simeon, my master, would say a blessing when rain came.”⁴ So in this case we can say that our Savior was quoting already existing verbal tradition more than introducing a new thought.

Jesus now expands this idea by saying: “If you love only those who love you, why should you get a reward for that? Even the tax collectors do that.”

Just as we often choose an extreme example of some contradiction to prove a point, Jesus points to some of the most hated Jews in any city or town, and they were those who collected the taxes for the Romans. This was truly a case of taxation without representation. These taxes were oppressive, and therefore the tax collectors were seen as joining the heartless Romans as oppressors. One venerable Rabbi says: “It is forbidden to benefit from the property of people whom we can assume to be robbers, when all of their property can be assumed to have come from robbery, for their profession is based on robbery – e.g., customs-collectors and highwaymen. We may not change money from their cash-box, for all their money can be assumed to have come from robbery.”⁵ They were considered so obnoxious, that Rabbis compared them to murderers who will kill if their demands are not met.⁶ And yet Jesus credits them with being friends to those who are friendly with them.

So Jesus continues: “And if you are nice only to your friends, you are no better than anyone else. Even the people who don’t know God are nice to their friends.”

Being kind and loving to those who are kind and loving to you is not an act of the will, it is a natural emotional response. As a matter of fact, Jesus said you are nothing special. You are only doing what is expected. Luke puts a different twist on this idea.⁷ There, Jesus says that if you only lend to others for the credit you will receive for being so good, don’t bother. Even sinners can do that. Rather, express your generosity even to your opponents without looking for anything in return, not even a thank you, because you will be coping Your Father in Heaven who is kind even to the unthankful and ungrateful. Loving the unloving, and caring for the uncaring is an act of the will. This is why God was able to love the world even before the world loved Him, and why Jesus was willing to die for us while we were yet sinners.

That’s why Jesus ended by explaining, “What I am saying is that you must be perfect, just as your Father in heaven is perfect.”

Here the word “perfect” can be easily taken as meaning errorless. But that’s not how the Greek word used here is defined. It means, “to complete, to leave nothing out, to reach the mark or goal.” In this case, the highest mark of virtue and integrity in understanding integrity and goodness. We should not skip over this verse too quickly, thinking that it requires too much and may put you in an untenable position. For instance, we find that in Jewish tradition, the Hebrew word “tamiym” (“complete, whole, entire, sound”);⁸ was used to describe Noah. One well respected Jewish scholar states that this attribute on Noah’s part: “refers to interpersonal relations with his peers. He was good to them, as opposed to his peers who tried to take advantage of each other.”⁹ Another Jewish theologian adds this: “He was guiltless and perfect in his righteousness in order to inform us that he was worthy to be saved from the flood without any punishment whatever since he was wholehearted in righteous. For a righteous person is one who is found guiltless in judgment as opposed to the wicked person.”¹⁰ In other words, Noah did not build the ark at God’s command just for himself and his family, but whosoever would come in response to the invitation to be saved from the coming flood. So it is that we should not construct our lives solely for our own comfort and enjoyment. God has a higher goal for His children.

According to other scholars, in older Jewish sayings Noah is called “a righteous and blameless man”,¹¹ which could indicate “perfection” (KJV) and “blameless” (NIV) with God, though not necessarily in a moral sense¹².¹³ One Jewish commentator draws a distinction between Noah and Abraham by saying “Noah endeavored to do what God expected of him. He acted righteously while Abraham ten generations later did so without having to be told to by God”.¹⁴ We also find this in the teaching of the Essenes who strived for perfection by committing themselves to perfect obedience to the Law and the sect’s teachings.¹⁵ But they also exhorted men to “choose whatever is pleasing to God and to reject whatever he hates, ‘that you may walk perfectly in all His ways and not follow after thoughts of the guilty inclination and after eyes of lust.’”¹⁶

But we know from history that they failed, as all others have done. So to put it more simply, being perfect as it was understood in the Jewish mind at the time of Jesus, was to “finish the task given you.” And in so doing, make friends, not enemies. Consider how Jesus handled this on His way to the cross. Just as we cannot require people to earn our love, we should also refrain from making them earn our forgiveness. To do so is only making them pay a fine or penalty. To receive God’s forgiveness we need only sincerely confess with a contrite heart. Should it require anymore from us? So this is what Jesus was teaching. He was telling His disciples to ascribe to all the virtues and ethics that He has just presented as being attributes of God. In so doing, they would be fulfilling their calling, and becoming more and more like the One who called them.

Therefore, when choosing the model for our lives, select the one that will please God more because it is designed to give rather than to receive. For instance, some of the most cordial and ennobling doctors I’ve ever met were those who went into the profession because it gave them an opportunity to help others, not to make money. Likewise, the most inspiring men and woman of God that I have met along my journey are those who accepted their calling and performed the mission given them by the Holy Spirit in reaching God’s expectations for their ministry, not their own expectations of promotion and recognition.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

GOSPEL OF MATTHEW

CHAPTER FIVE

Part IX (con’t)

Verses 43-48: “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies. Pray for those who treat you badly.”

Here our Lord mentions a verbal tradition that was well-known among those in His audience. The Jews have thousands of pages in hundreds of books filled with sayings passed down to them from ancient scholars, among them are those that promote loving one’s neighbor and hating one’s enemies. For instance, speaking about the 613 positive and negative laws, one Jewish commentator tells us that: “The Ten Commandments, commencing with this verse¹ are the summary of the entire Torah in capsule form. The source of this observation is found in commentary on Numbers² where it is pointed out that the number of letters in the Ten Commandments, commencing with the letter for “I AM” and concluding with the letter for “neighbor” is 613, corresponding to the number of commandments in the Torah.”³

In the collection of Rabbinical sayings, we find that when the LORD God said: “I am Adonai your God, who brought you out of the land of Egypt, out of the bondage of slavery,”⁴ the Rabbis say: “These words are to be considered in the light of this verse” ‘God’s chariots are myriads, repeated thousands; ADONAI is among them as He was in Sinai, in His holiness. ⁵ This of course is a reference to God’s Shekinah glory in a pillar of fire guiding His people through the wilderness. But for the most part, the Israelites thought of the heathen nations around them as enemies, especially the Philistines, and later the Romans. So their words must be taken with this in mind. However, over time the term enemy took on a new nuance, and pointed to what we called today as antisemitism.

In His explanation, Jesus combines several verses from the Old Testament. First we find similar encouragement on loving once neighbor: “Forget about the wrong things people do to you. Don’t try to get even. Love your neighbor as yourself. I am the Lord.”⁶ But we also find that hating one’s enemy was not forbidden. As one Jewish commentator put it: “One must strive to love his or her fellowman in such a manner that it shows he or she is taking into consideration their personal interests being just as dear to them as their own.”⁷ Nevertheless, the people of Israel were told: “You must never try to make peace with the Ammonites or Moabites. As long as you live, don’t be friendly to them.”⁸ But we find that David was caught up in such a love/hate relationship with friends who became enemies.⁹ Then again, David felt torn because he hates those who hate God.¹⁰ But knowing that he himself was not perfect, he asks God to examine his own heart to make sure he does not judge other people wrongly.¹¹ In looking for a good way to adopt this precept is first to get the wording right.

For the English reader, the word “enemy” more often than not conjures up the picture of a military combatant on the battlefield. But Jesus was not talking about the venue of physical war, but emotional, philosophical and psychological war. The Greek word used here for “enemy” is echthros. It points to someone who is unfriendly, hateful, and opposing. Just like one neighbor may like you because of who you are and what you stand for, another neighbor may have just the opposite opinion. But this did not fit well with some of the Jesus’ Jewish listeners as we can see by one polemic writer who calls it: Matthew’s imaginary commandment to hate your enemy.¹² But the Rabbi had no reason to say that Matthew had Jesus inventing a new saying.

When we examine the collection of the 613 laws called the “Taryag Mitzvot” we find numbers 237-243 of the positive laws all comment on the treatment of one’s neighbor.¹³ One should not withhold aide from a neighbor, not hate or despise your neighbor, rebuke your neighbor regardless of age, not shame your neighbor, not take vengeance on your neighbor, not bear a grudge against the sons of your neighbor, and finally, “You shall love your neighbor as yourself.” It is clear that the same love/hate relationship is seen here, just as Jesus said. Likewise, one venerable Rabbi commented: “The enemy mentioned in the Torah is not a Gentile, but rather a Jew. One might ask: How is it possible for one Jew to hate another? Is it not written: ‘Do not hate your brother in your heart’?¹⁴ Our Sages explained that this is referring to a person who while alone sees a colleague violate a transgression and rebukes him, but the colleague did not cease transgressing. In such an instance, it is a mitzvah to hate the person until he repents and abandons his wickedness.”¹⁵ It is clear that Jesus was taking this already established rule of loving one’s neighbor, and pressing His own followers to continue this virtue as believers.

We find that among the Essenes there was rules in the community that dealt with this teaching about hating one’s fellow believer. In the Rules of the Community we read: “Let no man address his companion with anger, or ill-temper, or obduracy, or with envy prompted by the spirit of wickedness. Let him not hate him because of his unsanctified heart, but let him rebuke him on the very same day lest he incur guilt because of him. And furthermore, let no man accuse his companion before the Congregation without having admonished him in the presence of witnesses.”¹⁶ And another rule reads this way: “Every one should rebuke his fellow in truth, and virtuous humility and with righteous intention in the Community of God. And whoever has erred when returning to the truth, they shall rebuke him according to their commandments. They shall rebuke him and have mercy on him if he transgresses. Let no man bear grudge against his fellow from one day to another. Let him not hate him in his heart so as not to bear guilt because of him.”¹⁷ We can clearly see that one’s neighbors and enemies are one and the same, except that as a good neighbor you are to love him, but do not be a rebellious and sinful neighbor and hate him until he repents. Jesus is teaching us that while the law may say one thing about who we should hate and despise, through grace we have options. However, one thing I’m sure of, Jesus hated Satan and we can do the same without any reprisals.

Now Jesus goes on to explain His reasons behind such teaching. “If you do this, you will be children who are truly like your Father in heaven. He lets the sun rise for all people, whether they are good or bad. He sends rain to those who do right and to those who do wrong.”

Here Jesus touches on actions that were well-known to the Jews. For instance, Moses taught on this principle and gives an illustration in verses 4-5, “If you see a lost bull or donkey, then you must return it to its owner – even if the owner is your enemy. If you see an animal that cannot walk because it has too much to carry, you must stop and help that animal. You must help that animal even if it belongs to one of your enemies.”¹⁸ Solomon also recommends being kind to one’s enemies so that it will have a positive residual effect.¹⁹ For our Lord, His Father in heaven sets the example by allowing the rain to fall on the fields of those who are fair and just as well as those who are evil and stingy. This Father in heaven concept was given greater meaning when God was telling Samuel about David: “I will be his father, and he will be my son.”²⁰ And we hear God say: My decree is: ‘You are leaders, sons of the Most High all of you.”²¹

This was taught in many synagogues by elite Rabbis. And some Rabbis asked: “Now, according to two great Rabbis, how do they interpret this verse, ‘You are sons of the Most High? – That is because it was always taught: ‘You are sons of the Lord your God’; when you behave as sons you are designated as sons.”²² And one Jewish commentator notes: “The approach of Pharaoh on the shores of the Red Sea prompted a hundred fast days and a hundred formal or ordinary prayers. It caused the Israelites to lift up their hearts and eyes in trust and sincerity to their heavenly Father, to whom they prayed and to whom they looked for help.”²³ But not every Jewish teacher saw it that way. For instance, another Rabbi points out that when the children of Israel stood at the foot of Mount Sinai and said: “All that the Lord has spoken, we will do, and obey,”²⁴ a part of the splendor of God’s presence was bestowed upon them.” But the Rabbi goes on to say that: “…when they turned from God and made the golden calf and declared it to be the God of Israel, the Holy One changed His intention toward them and concluded by saying, ‘Surely you shall died like men.’²⁵”²⁶ Perhaps this will help shed light on why when the disciples came to Jesus asking Him to help them in praying, He started out by saying, “Our Father who art in heaven.”

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

GOSPEL OF MATTHEW

CHAPTER FIVE

Part IX

So what Jesus is saying is that when someone insults you, don’t fight back. You lack of aggression may make them so angry they will then slap you again out of frustration. When you still don’t respond in hateful words or hurtful acts, they will have been defeated and may even dissolve in tears at your willingness to suffer for the sake of love and truth. His Jewish listeners knew of this ethical response. Their verbal teachings put it this way: “If one makes a fist and boxes another man’s ear, he has to pay him on account of his humiliation a set fine for such humiliation. Rabbis say: if he slapped him, the Rabbis set a higher fine for greater shame and he has to pay him two hundred silver coins; if he did it with the back of his hand, he has to pay him four hundred silver coins.”¹ But Jesus says, don’t accept any payment, turn the other cheek. This suggestion by our Lord was not to encourage more humiliation, but that by turning the other cheek the believer would be saying, “Go ahead! I can take it! I can take all you’ve got and it will not humiliate me.” But we must remember, this commandment by our Lord makes sense when we are suffering for doing what’s right; for something we did in standing up for truth, integrity and righteousness. However, it also applies when we have committed something wrong that goes against the law and the code of conduct. In other words, accept your punishment with class, it will make you a better person both in your eyes but in the eyes of others.

A well-known Rabbi has this negative comment on how he saw Christians respond to what Jesus said: “Do they not glorify Him who said: ‘He who smites you on the right cheek, turn to him the left also; and he who takes away your coat, let him have your shirt also.’ He and His friends and followers, after hundreds of years of abuse, flogging and slaying us Jews, have attained their well-known success, and just in these things do they glorify. The nations boast of these virtues, but not these kings whose power and might are great, whose walls are strong, and whose chariots are terrible. Yet our relationship with God is a closer one than if we had reached greatness already on earth.”² This Rabbi is not the only one who saw in the church of his day inconsistencies in how they applied the teachings of Jesus in everyday life. Of course, he was speaking of the church as he saw it in Spain around 1140 AD. Also one polemic writer personalizes this teaching by our Lord that Christians were not abiding by this way: “If a Jew smites you on the cheek, offer him the other and do not smite him at all.”³ Apparently Christians of that day took whatever criticisms or disagreements they had with Jews as an insult that could not be tolerated, and therefore struck back.

But the Master is not finished. “If anyone wants to sue you in court and take your coat, let them have your shirt as well.”

While this guideline has no Old Testament precedent, it does continue the principle of showing love instead of hate when confronted with negative forces. What we don’t see here on the surface is a subliminal message. To the Jews, if someone caused another person to be stripped naked, either by accident or on purpose, it was considered an act of judiciary injustice. So our Lord is basically saying, if they take something you desperately need and no one can stop them, then show how completely unjust they are by giving them all you have. There have been instances in the American justice system when the accused who was found guilty of theft or damages, was invited by the plaintiff to join them in their endeavor in order to help rehabilitate them. It isn’t that Jesus was telling his adherents to wait until these exact circumstances occur before showing such tolerance, but keep the principle involved whenever and wherever it is appropriate.

Our Lord continues, “If someone forces you to walk with them one mile, go two.”

Roman soldiers had such authority as we see when they pressed Simon of Cyrene (the father of Alexander and Rufus ) into helping Jesus carry His cross.⁴ It should be noted that Matthew makes sure the reader understands that this is not a friendly request by a fellow overburdened traveler. It is someone who is being compelled to do this because they have the authority to do so. Ancient documents reveal, this was usually done by order of a person wanting someone to carry items or doing other types of servile labor. But there is another twist to this principle that is not easily seen on the surface, and it involves taking responsibility for a breech of contract. We find this illustrated where Rabbis talk about someone renting a donkey for a trip up a mountain, but takes it into the desert instead, or vice versa, if the donkey is harmed or dies, they are liable for compensation to the owner because there are donkeys conditioned for mountains and others for deserts. The same goes with renting oxen with equipment for plowing.⁵ In other words, if someone confronts you over a misuse of something they own which was lent to you, not only should you pay them back for any damage, but go the second mile and pay them for the inconvenience they suffered. For example, if you borrow a lawn mower from a neighbor and damage it, don’t just pay for the repairs, buy them a new one instead.

One esteemed Rabbi makes some interesting observations on this idea of being compelled to doing something one is not used to. In one Jewish commentary it says: “When a person encounters a colleague who is on a journey and his animal has fallen under its load, he is commanded to unload the burden from it. This applies whether the animal was carrying a burden appropriate for it, or a burden greater than it could bear. This is a positive commandment, as states: ‘You shall certainly help him.’⁶”⁷ To which another Jewish commentator adds: “Here the Torah appeals to our sense of compassion to override other considerations like avoiding getting involved with people who hate us.”⁸ In other words, Jesus is saying don’t take such commands to help as negative, but a positive way of showing kindness and willingness to help someone in need.

This practice is even more clearly pointed out by Jewish historian Josephus when he recorded the words of Jonathan, the brother of King Alexander, saying: “I also make free all those Jews who have been made captives and slaves in my kingdom. I also give order that the beasts of the Jews be not pressed for our service; and let their Sabbaths, and all their festivals, and three days before each of them, be free from any imposition.”⁹ But some Jews later on took His teaching as being somewhat sarcastic. They said: “And now he exhorts and commands you no longer to abuse any of the Judeans; but if a Judean says to a Nazarene [meaning a Christian], ‘Go with me one mile,’ let him go with him two miles. And if a Judean strikes a Nazarene on his left cheek, let him turn the right also; that in this world they may have their reward, but in the world to come may be punished in hell. If you do these things, you shall be worthy to sit with him in his seats.”¹⁰ Here again we see where cultural bias overwhelms clear thinking. Their problem was not so much in what Jesus said, for who could argue with this, but the fact that many believed on Him as the Messiah.

To this Jesus adds: “Give to anyone who asks you for something. Don’t refuse to lend to anyone who wants to borrow from you.”

Here we have a double-edged command. It goes without saying that Jesus did not intend for this to be a blanket statement so that people could ask for things that made no sense. For instance, if someone says they want your car, or your house, you are supposed to give it to them. The caveat here is that whatever the person who suffered a terrible tragedy is asking for it something they desperately need, e.g., food if they are penniless, clothing if they are cold, etc. (Jesus points this out to His disciples later on in Chapter 25:35-37). But Jesus was constantly reminding His listeners of what was said in the past, and here we have a repeat of what Moses instructed the children of Israel: “When you are living in the land the Lord your God is giving you, there might be some poor people living among you. You must not be selfish. You must not refuse to give help to them. You must be willing to share with them. You must lend them whatever they need.”¹¹

I like the way one Jewish commentator translates this last phrase: “Do not harden your heart or make a fist out of your hand.”¹² The key word here is “need.”¹³ The same goes with those who need only to borrow for a short time, such as a tool, appliance or even money.¹⁴ As a matter of fact, Luke adds here that if they borrow something to use and then fail to bring it back, don’t ask them for it.¹⁵ As one Jewish scholar puts it: “If we needed further encouragement in this regard, we need only to think of Job who reminds us that we all started out in the world naked,¹⁶ without any assets, and that at the end of our life on earth we will again be naked and cannot take our wealth with us. In other words, at one time or another all of us have been in a situation similar to the destitute person asking our assistance.”¹⁷ Jewish literature tells us further that while lending was a part of Israeli culture, there were three Biblical passages which forbid the taking of interest in the case of “brothers,” but which permit, or seemingly enjoin it, when the borrower is a Gentile.¹⁸

But even in cases where money was loaned to Gentiles, usury was forbidden. In modern language, usury denotes a rate of interest greater than that which the law or public opinion permits; but the Biblical law, in all dealings among Israelites, forbids all “increase” of the debt by reason of lapse of time or forbearance, be the rate of interest high or low, while it does not impose any limit in dealings between Israelites and Gentiles. We see this practice used egregiously today by banks and credit card companies. For if you miss one payment, you are required to pay extra in the form of an added late fee.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

GOSPEL OF MATTHEW

CHAPTER FIVE

Part VIII (con’t)

And in a small addendum to the Mishnah we find the story of a man who was the guest of another man who invited him to eat and drink. But the visitor said that he had taken an oath to fast. However, after much coaxing he ended up eating anyhow. As a result, his guest had him punished with 40 stripes. When the word got around, some Rabbis sent a messenger to find out what happened. The messenger found out what really happened, how the man disregarded his vow. So the messenger blessed the man who punished the violator who broke his vows by asking him to swear by his life and by his head that he would continue to do so to all who ignored their vows.¹ Therefore, Jesus is saying, be careful when you put your head on the line as collateral that you will fulfill your promises.

There is an old phrase attributed to Miguel de Cervantes, a Spanish writer best known for his magnum opus “Don Quixote” which says: “An honest man’s word is as good as his bond.”² In the early days of the old west in America, it was also accepted that a man’s handshake was his signed contract. This led to a phrase which is even used to this day, “I’m as good as my word.” In Jesus’ mind, He saw no reason to give assurances beyond one’s own word as a temptation of the devil. This left the Jewish doctors of the law in the audience little room to object to or reject what Jesus was saying. In fact, one venerable Rabbi makes it quite clear: “A man wise in the law should conduct his business dealings with honesty and good faith. When his answer is ‘no,’ he is saying, ‘no;’ when his answer is ‘yes,’ he is saying, ‘yes.’”³

We also find in Jewish writings where the writer talks about Moses coming down off the mountain and told the children of Israel: “Be ready to accept the reign of heaven joyfully.” And then he instructed them, “Respond ‘yes’ to a positive commandment and ‘no’ to a negative commandment.” Says Rabbi Ishmael, since God spoke each commandment with one word then we should respond with only one word. He said, “This teaches that the people answered ‘yes’ to a positive commandment and ‘no’ to a negative commandment.”⁴ In other words, when the commandment says “do it,” the response should be “Yes,” meaning I will. When the commandment says “don’t do it,” the response should be, “No,” meaning I won’t.

Again our Lord leaves His Jewish listeners not only with an impressive knowledge of the Word, but also puts them in a position where they must agree with Him or otherwise they are going against their own teachings. The importance of these one word acknowledgments is pointed out by one Rabbi who said: “’No’ is an oath; ‘Yes’ is an oath.”⁵ When we know that a person stands by their word, then yes or no is all we need to trust them to do or not do what they’ve agreed to without further motivation. We can see why our Lord was instilling this in the hearts and minds of His followers. The last thing any one of God’s children wants to be known for is: “you can’t trust their word.” Rabbi Maimonides agrees with this interpretation: that the inspiration for this comes from God’s promise to Noah and his sons,⁶ which God reminds the people through the prophet Isaiah⁷.”⁸ But Jesus is not finished with His updating of these oral traditions that were such a part of Jewish life during His day.

Verses 38-42: “You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’”

Here Jesus’ references the Law of Moses.⁹ But He does so in order to point out the difference between the letter of the law and the spirit of the law. Paying back can be both sweet and bitter. When bitter, it drives a stake in the heart of the one being paid back for some wrong or misconduct, therefore assuring them to be enemies for a lifetime. When sweet, it bathes the heart of the culprit in love thereby opening the possibility of obtaining a friend. And as we all have heard, an enemy won over as a friend, is a better friend than those gained by favors. But among the Jewish factions in those days, they took this law of retaliation seriously.

Jewish historian Josephus outlines it when he explains the predominant philosophy: “He who injures anyone, let them endure a similar injury, and be deprived of using the same part of the body of which he has deprived the other, unless he that is injured will accept payment instead. For the law allows the one who was injured to assess the damage, and permits him to estimate the cost, unless he overestimates it.”¹⁰ Also, a Jewish commentary explains this law of retaliation: “An eye for an eye: if a person blinds his neighbor’s eye, he must give him the value of his eye, which means, how much he will lose in wages as a result of losing the eye. So is the meaning of all the injuries enumerated in the following verses, but not the actual amputation of a limb, as our Rabbis interpreted it.”¹¹ Also, in the same commentary the author notes what the Rabbis have to say in their verbal teachings related to the law of retaliation: “Why pay compensation? Does the Divine Law not say ‘Eye for eye’?¹² Why not take this literally to mean putting out the eye of the offender? – Don’t let this enter your mind, since it has been taught: You might think that where as he put out his eye, the offender’s eye should also be put out…but that is not so, for it is laid down, He that injures any man will pay for it¹³). . .compensation is to be paid, but not as a form of retaliation.”¹⁴

And to this the venerable Maimonides adds: “What is meant by ‘the damages’? If a person cuts off the hand or the foot of a colleague, we theoretically consider the injured colleague as a servant being sold in the market place and evaluate his value before the injury and his value afterwards. The person who caused the injury must pay the depreciation in value. This is alluded to in Exodus 21:24: ‘An eye for an eye.’ The oral tradition interprets ‘for,’ as an indication that the verse requires financial recompense. The Torah’s statement: ‘Just as he caused an injury to his fellowman, so too, an injury should be caused to him,’ ¹⁵ should not be interpreted in a literal sense. It does not mean that the person who caused the injury should actually be subjected to a similar physical punishment. Instead, the intent is that he deserves to lose a limb or to be injured in the same manner as his colleague was, and therefore he should make financial restitution to him. This interpretation is supported by the verse, Numbers 35:31: ‘Do not accept a ransom for the soul of the murderer.’ Implied is that no ransom may be paid for a murderer alone, but a ransom may be paid for causing a loss of limb or other injuries.”¹⁶ In the Book of Jubilee we find an interesting exposition on what it means to get what one deserves: “At the close of this Jubilee Cain was killed after Abel in the same year; for his house fell upon him and he died in the midst of his house, and he was killed by its stones; for with a stone he had killed Abel, and by a stone was he killed in righteous judgment. For this reason it was ordained on the heavenly tablets: With the instrument with which a man kills his neighbor with the same shall he be killed; after the manner that he wounded him, in like manner shall they deal with him.”¹⁷

And in the Dead Sea Scrolls we find this practiced among the Essenes: “If a malicious witness comes forward against a man to testify against him in a case of a crime, both disputants shall stand before me and before the priests and the Levites and before the judges then in office, and the judges shall inquire, and if the witness is a false witness who has testified falsely against his brother, you shall do to him as he proposed to do to his brother. You shall rid yourselves of evil. The rest shall hear of it and shall be awe-stricken and never again shall such a thing be done in your midst. You shall have no mercy on him: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.”¹⁸ We can see that Jesus in His teaching touches on a deep seeded belief in the Jewish community. That’s why Jesus was not out of line with His interpretation, but vocalized the main stream of Jewish intellectual thought. So much for those who considered Him nothing more than an uneducated itinerant prophet from the outback of Galilee.

So Jesus gives instructions on this new formula. “But I tell you, don’t fight back against someone who wants to do harm to you.” This ideal was expressed by Job when he said: “I have never been happy when my enemies were destroyed. I have never laughed at my enemies when bad things happened to them. I have never let my mouth sin by cursing my enemies and wishing for them to die.”¹⁹ We see a beautiful illustration of how this attitude is carried out when David confronted Saul and pointed out to him that when he hid in the cave and Saul came in to relieve himself, he could have killed him. And just to show the proof, David had a piece of cloth that came from Saul’s robe.²⁰ Being the son of David, Jesus was carrying out His royal ancestor’s sense of justice.

Now Jesus goes on. “If they hit you on the right cheek, let them hit the other cheek too.” We see an example of this when Zedekiah slapped Micaiah in the face for prophesying something he was against.²¹ Jesus would show that He practiced what He preached during His trial.²² But this command also contains an interesting play on words. Imagine that someone who is right-handed, slaps another person on the cheek out of frustration. That would mean that their right hand would hit the left cheek of the person facing them. By the same token, envision someone who wants to humiliate another person with an insulting act, they would take their right hand and backhand to person facing them on the left cheek.

After his science class, one young student asked another student he met in the hallway: “How much dirt is there in a hole that measures two feet wide, three feet long, and four feet deep?” The student who was asked said he’d figure it out and let him know the answer. However, that student never came back. Maybe you can figure it out. But the main point here is that what one conceives in their mind may not be what actually exists in reality. So often we make the same mistake with our idea of what should or should not be according to our calculations. Sometimes we may often be heard saying: “They should have more love,” or “They should have less fear and apprehension,” or “They should have more courage,” or “They should have less pride.” You see, just like the dirt in that hole, these are abstract things. According to the dictionary, they are described as: “Thoughts apart from concrete realities, specific objects, or actual instances.” Also, the dictionary says that: “This is a way of expressing a quality or characteristic apart from any specific object or instance, such as justice, poverty, and speed.” The things we face in life everyday are real and tangible, that’s why we must adapt and cope with them on a factual basis. Too often we are caught dreaming about what could have been, or should have been, instead of dealing with what is.

PS: Did you find the answer to the question?