We are in a sermon series in the Gospel of Matthew.
We're in the Sermon on the Mount,
which is the most famous sermon ever preached.
!
And we deeply desire to resemble you in this manner,
to be characterized by selfless love,
to have the meekness and humility of your Son, Jesus Christ.
But Lord, we also come to this radical text
well aware of our inadequacies,
that we cannot live like this in our own strength.
So Lord, fill us with your Holy Spirit.
Help us to commune with Jesus by your Spirit
more and more through faith.
Conform us to the image of your Son,
even in this reading and preaching of your Word.
In Jesus' name we pray. Amen.
Please stand, if you're able, for the reading of God's Word,
to honor God as He addresses us from His Word.
Matthew 5, 38-42.
You have heard that it was said,
an eye for an eye and a tooth for a tooth.
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.
And if anyone would sue you and take your tunic,
let him have your cloak as well.
And if anyone forces you to go one mile,
go with him two miles.
Give to the one who begs from you,
and do not refuse the one who would borrow from you.
This is God's holy and authoritative Word.
Please be seated.
Niccolo Machiavelli was a 15th century Italian philosopher
and politician.
He authored the famous book called The Prince,
which is still avidly studied by political scientists
all throughout the world.
But his work is born of cynicism and pragmatism,
and it prioritizes strategic cruelty over moral idealism.
And as a politician,
he was well aware of at times needing to enforce his policy
and punish people that don't fit his policies.
And yet he was well aware of the possible cycle of vengeance
and retribution that can take over.
And so this was his solution for ending that cycle.
He said,
If an injury has to be done to a man,
it should be so severe
that his vengeance need not be feared.
His political philosophy is still highly influential today.
To give you a couple examples,
Malcolm X,
the 20th century African American revolutionary
and human rights activist,
echoed the same sentiment when he said,
Be peaceful.
Be courteous.
Obey the law.
Respect everyone.
But if someone puts his hand on you,
send him to the cemetery.
He is still quoted
and looked to for inspiration and guidance
by many advocacy groups throughout the country.
Even our current president,
Donald Trump,
this is not a political statement.
I'm just...
He's often quoted as saying,
If anybody hits me,
I'm going to hit them 10 times harder.
Maybe you grew up with your parents
telling you to do the same thing at school.
All that to say,
the idea of tit-for-tat retaliation
is deeply ingrained in our culture and society.
We admire, actually.
We admire people who take nothing from nobody.
Who stand up for themselves.
Who don't let anybody push them around.
But that is a worldly idea.
Not a biblical idea.
Repay no one evil for evil
as Christ suffered evil for our sake.
That's the main point of this passage.
First, we're going to talk about the law of retribution.
And secondly, we'll talk about the principle
of non-retaliation
or probably better put,
non-resistance as Jesus puts it here.
Once again, Jesus cites a popular misapplication
of the Old Testament to start.
It's in verse 38.
You have heard that it was said,
an eye for an eye and a tooth for a tooth.
This is a famous legal principle called the lex talionis,
which is Latin for law of retaliation.
We find it explicitly stated three times in the Old Testament.
Exodus 21, 24.
Leviticus 24, 20.
Deuteronomy 19, 21.
This principle was articulated in a memorable way
so that people could easily remember.
Eye for eye, tooth for tooth, life for life.
It was meant for rhetorical effect.
However, it was never intended in the Bible
to be applied literally.
We know that that's the case
because in Exodus 21,
where we first learned this principle,
the specific punishments that are stipulated
for certain crimes are not literally eye for eye.
For example, when a man strikes and injures someone,
the law stipulates not that that person
also be struck and injured in the same way,
but rather it says that that person
needs to pay a financial fine.
So the point of this law
is not that the punishment
should be identical to the crime,
but that the punishment
should be commensurate with
or proportionate to the crime.
This is a sound legal principle.
Let me provide some examples
to prove that this is a wise
and necessary principle still in our day.
In 2018,
Tangaraju Supia
was executed in Singapore.
What was his crime?
He helped people smuggle in
2.2 pounds of marijuana.
I think if he followed that law here,
like quarter of high schoolers
would be executed.
I think smuggling drugs
is a terrible offense,
but I still think that's excessive,
a death penalty.
That's more like lie for eye,
not eye for eye.
In 2015,
a California university student
was convicted
of sexually assaulting
an unconscious woman at a party.
And because of that,
he was convicted for this.
He was proven to be guilty.
He was convicted,
and then he served
a whopping three months in jail.
That's more like eye for life.
Eye for eye would have been more just.
The eye for eye principle
of retributive punishment
is still the biblical
and wisest judicial practice
for society at large
because it promotes justice
by ensuring that the punishment
is proportionate to the crime
no more and no less.
Why then does Jesus
set his teaching here
in the Sermon on the Mount
in contrast to that wise
Old Testament principle?
He says in verse 38,
but I say to you,
do not resist the one who is evil.
The problem was not
with the law of retaliation itself,
but with how the Jews
of Jesus' day
were applying that principle.
Jesus provides three examples
of his teaching
not to resist the one
who is evil
in verses 39 to 42.
And all of them,
if you look at them,
deal with personal offense,
interpersonal conflict
and relationships.
This is not the case
of a governing authority
enforcing law and order
and punishing the evildoer.
That we still need.
This is instead the case
of a Christian
relating to bad people
who take advantage of them
and wrong them
in their personal lives.
That's the key difference.
According to scripture,
it's the government,
not individuals
who have the authority
to bear the sword
to punish evildoers.
It says in Romans 13,
one to four,
let every person
be subject
to the governing authorities.
For there is no authority
except from God
and those that exist
have been instituted by God.
Therefore,
whoever resists
the authorities
resists what God
has appointed
and those who resist
will incur judgment.
For rulers are not
a terror to good conduct,
but to bad.
If you do wrong,
be afraid.
For he does not
bear the sword in vain.
For he is the servant of God,
an avenger
who carries out
God's wrath
on the wrongdoer.
The governing authorities
and the courts
must uphold
the eye for eye principle
for the sake of justice,
for the sake of order
in society.
The problem was
that some Jews
were making
this legal principle
that should be enforced
by the civil authorities
a personal principle
of retribution
and revenge.
They were engaging
in this tit-for-tat
personal ethic.
You cut me off
on the road,
watch out,
I'm cutting you right off.
You ate my food
in the fridge,
if you guys have roommates,
I'm going to eat
your food.
You said something
bad about me,
I'm going to say
something bad about you.
your kid hit my kid
at school,
I'm going to teach him
karate and teach him
to hit your kid back.
You're being difficult
and cold toward me
at work,
I'm going to be
ice cold toward you.
When you take
this kind of
personal ethic
to an extreme,
you get the
never-ending
blood fused
between families
and tribes
and clans
that you see
in some parts
of the world
even today
and also
the endless cycles
of vendettas
between gang members
here in the U.S.
while they avenge
one of their members
and vengeance,
the cycle of vengeance
continues again
and again
and again.
It never
leads to peace.
It always leads
to more violence.
Jesus said
those who live
by the sword
will die
by the sword.
the principle
that God
intended
for his people
as a way
of helping them
to love
their neighbors
by getting
justice,
ensuring justice
in society
was instead
being twisted
as a way
to love
ourselves,
love themselves
at the expense
of others
and that's
what Jesus
is correcting
here in this
message.
The principle
originally comes
from Leviticus
19, 17-18.
You shall not
hate your brother
in your heart
but you shall
reason frankly
with your neighbor
lest you incur
sin because of him.
You shall not
take vengeance
or bear a grudge
against the sons
of your own people
but you shall
love your neighbor
as yourself.
I am the Lord.
Even in the Old Testament
bearing a grudge
against someone
and taking vengeance
against someone
was never meant
to be a part
of our personal ethic
but people
were misapplying
that eye-for-eye
tooth-for-tooth
principle
so Jesus
here restores
the heart
and spirit
of the original
law by completely
overturning
that retaliatory
personal ethic
of his day.
Instead he teaches
us to be selfless
to live so selflessly
that we endure
even wrongful
dishonor
lust
loss
suffering
and persecution
at the hands
of our neighbors.
Jesus says
in verse 39
but I say to you
do not resist
the one
who is evil.
You heard that right.
Do not resist
the one
who is evil.
It's a surprising
command in a society
where resist
is one of the most
popular slogans.
We love resisting
because it makes us
feel strong
makes us feel
independent
it makes us
feel important
but Jesus says
do not resist
and not only
does Jesus say
do not resist
he specifically
says
do not resist
the one
who is evil.
That's more shocking.
This is not the case
of a good doctor
giving you a painful
shot in an arm
and saying
hey don't move
don't resist
this is going to be
good for you.
No.
This is an evildoer
who is selfishly
seeking to do us
harm
and Jesus says
do not resist him.
Obviously that's going
to require some explanation.
Jesus
helpfully gives us
four
illustrations.
The first is
in verse 39
but if anyone
slaps you
on the right cheek
turn to him
the other also.
A slap in the face
is a common idiom
that we often use
to refer to
a rebuff
or an insult
because slapping
someone is
primarily intended
to cause
humiliation
more than
physical damage.
People who are
trying to
do
and some of you
guys are
maybe laughing
there's a
I heard there's
nowadays
this thing called
power slap
or something
it's like
a competition
where people
slap each other
as hard as they want
I mean
that's barbaric
you know
but this is
I mean if you're
doing that
you might actually
get hurt
but you know
this is not
the normal
that kind of slap
this is just
like a slap
to humiliate
somebody
and you're
if you're
trying to
hurt somebody
you punch
them
because you
have a more
concentrated area
for your force
to deliver the blow
and to cause damage
you don't slap them
a slapping is for
expressing your
contempt
for someone
disdain for someone
humiliating someone
and the
main purpose
it's here
that that main
purpose of slapping
is confirmed
by the fact that
Jesus specifically
mentions the
right cheek
why is that
important
why does
Jesus mention
right cheek
most people
if you know
are right handed
and in order
to strike someone
on the right cheek
with your right hand
you need to do it
with the back
of your hand
that's even
more insulting
as that's
that's the way
it's viewed
in most
most ancient
cultures
at least
there is
for example
an ancient
Jewish commentary
in Exodus 21
which prescribes
a double fine
for the backhanded
slap
as opposed
to the palm
slap
because it's
just that much
more humiliating
so Jesus
is illustrating
here
a particularly
insulting
situation
he's not
talking about
physical abuse
he's talking
about
when you're
dishonored
maybe you're
in a work
meeting
every time
you say
something
there's a
co-worker
or a boss
who just
rolls his
eyes
and
sighs
audibly
as if
you just
can't
get your
act
together
maybe
your
sibling
or
housemate
calls you
names
and
belittles
you
with
biting
sarcastic
comments
that make
you feel
small
and
embarrassed
maybe
someone
leaves
a harsh
mocking
comment
on your
social
media
maybe
an
entitled
client
or
entitled
customer
insults
you
and
treats
you
with
scorn
as
you're
just
trying
to
do
your
job
every
fiber
of
your
pride
tells
you
to
slap
back
but
Jesus
tells
us
to
turn
the
other
cheek
don't
respond
to
insult
with
insult
instead
choose
humility
and
meekness
I
think
we're
missing
the
point
of
Jesus
teaching
if
we
turn
this
idea
of
turning
the
other
cheek
into
a
legalistic
practice
that
you
obey
literally
on
every
occasion
it
certainly
does
not
mean
that
a
victim
of
domestic
abuse
should
stay
mum
and
report
nothing
to
the
police
or
take
no
steps
to
protect
herself
remember
what's
in
view
here
primarily
is
insult
not
injury
for
example
when
Jesus
is
unjustly
struck
by
one
of
the
officers
of
the
Jewish
high
priest
he
doesn't
literally
turn
the
other
cheek
isn't
that
interesting
he
challenges
the
injustice
of
the
abuse
he
says
if
what
I
said
is
wrong
bear
witness
about
the
wrong
but
if
what
I
said
is
right
why
do
you
strike
me
John
18
22
to
23
Jesus
does
not
hesitate
to
point
out
the
high
priest
sinful
abuse
of
power
but
also
important
to
note
Jesus
does
not
retaliate
he
does
not
lash
out
at
his
abuser
with
insults
and
invectives
he
calmly
and
meekly
appeals
to
the
proper
authority
in
which
case
it
is
the
high
priest
who
is
insulting
him
in
this
way
turning
the
other
cheek
doesn't
mean
that
we
cannot
call
out
injustice
or
hold
people
accountable
it
does
mean
however
that
we
do
not
retaliate
for
personal
vengeance
we
are
to
respond
not
out
of
pride
but
humility
not
out
of
a
self
preserving
instinct
but
out
of
a
meekness
that
entrusts
ourselves
to
God's
defense
and
care
remember
the
beatitudes
it's
those
who
are
poor
in
spirit
those
who
mourn
their
sins
those
who
are
meek
who
can
turn
the
other
cheek
lamentations
3
24
to
33
demonstrate
this
principle
really
well
it
speaks
of
bearing
under
the
yoke
of
suffering
and
insults
recognizing
that
God
is
still
sovereign
over
all
of
that
and
trusting
that
God
will
eventually
have
compassion
on us
and
mercy
on us
if we
continue
to hope
in him
and wait
on him
this is a
remarkable
passage
follow along
with me
as I
read
the
Lord
is
my
portion
says
my
soul
therefore
I
will
hope
in
him
the
Lord
is
good
to
those
who
wait
for
him
to
the
soul
who
seeks
him
it
is
good
that
one
should
wait
patiently
for
the
salvation
of
the
Lord
it
is
good
for
a
man
that
he
bear
the
yoke
in
his
youth
let
him
sit
alone
in
silence
when
it
is
laid
on
him
for
the
Lord
will
not
cast
off
forever
but
though
he
cause
grief
he
will
have
compassion
according
to
the
abundance
of
his
steadfast
love
for
he
does
not
afflict
from
his
heart
or
grieve
the
children
of
man
why
do
we
give
our
cheek
to
the
one
who
strikes
and
let
ourselves
be
filled
with
insults
because
for
the
Lord
will
not
cast
off
forever
even
though
God
in
his
sovereignty
has
allowed
me
to
be
insulted
and
disrespected
in this
present
moment
we
say
I
know
that
God
does
not
grieve
or
afflict
me
from
his
heart
soon
he
will
have
compassion
according
to the
abundance
of his
steadfast
love
so I
say
the
Lord
is
my
portion
I
will
hope
in
him
and
wait
for
him
that's
the
spirit
of
those
who
turn
the
other
cheek
David
is
temporarily
overthrown
by his
son
Absalom
in
2nd
Samuel
16
he
is
fleeing
Jerusalem
and
a
man
from
the
house
of
Saul
Shimei
starts
pelting
him
stones
and
cursing
him
proverbially
slapping
him
back
and
forth
get
out
get
out
you
man
of
blood
you
worthless
man
the
Lord
has
avenged
on
you
all
the
blood
of
the
house
of
Saul
in
whose
place
you
have
reigned
and
the
Lord
has
given
the
kingdom
into
the
hand
of
your
son
Absalom
see
your
evil
is
on
you
for
you
are
a
man
of
blood
that's
a
backhanded
slap
but
David's
response
is
exemplary
mind
you
David
is
not
alone
when
this
happens
he's
surrounded
by
his
army
and
by
his
mighty
men
and
one
of
the
mighty
men
Abishai
says
to
David
why
should
this
dead
dog
curse
my
lord
the
king
let
me
go
over
and
take
off
his
head
he's
looking
for
that
personal
vengeance
life
for
I
but
this
is
what
David
says
if
he
is
cursing
because
the
Lord
has
said
to
him
curse
David
who
then
shall
say
why
have
you
done
so
leave
him
alone
and
let
him
curse
for
the
Lord
has
told
him
to
it
may
be
that
the
Lord
will
look
on
the
wrong
done
to
me
and
that
the
Lord
will
repay
me
with
good
for
his
cursing
today
maybe
it's
what we
say to
ourselves
when we're
insulted
when we're
dishonored
maybe
it's
the
Lord
who
is
ordaining
his
goodness
and his
sovereignty
for me
to be
dishonored
today
to be
disrespected
today
to be
insulted
today
if so
then I
will
silently
bear
under
the
yoke
and
entrust
myself
to
his
steadfast
love
and
compassion
because I
know if I
wait on
him
and hope
in him
he will
not
disappoint
that's
what it
looks like
to turn
the other
cheek
verse 40
gives us
a second
example
and if
anyone
would sue
you
and take
your
tunic
let him
have
your
cloak
as well
what's
in view
here is
the
old
testament
law
governing
the
treatment
of the
poor
people
in those
days
had just
two
garments
the
inner
garment
here called
the
tunic
and the
outer
garment
the
heavier
the
thicker
garment
called
the
cloak
the
cloak
was
the
more
essential
garment
because
it
was
able
to
keep
them
warm
and
because
for
the
poor
you
served
also
as a
blanket
when
you
slept
outside
kind of
like
a
sleeping
bag
sometimes
a
poor
person
would
give
his
cloak
as
a
pledge
to
someone
when
borrowing
money
from
a
neighbor
I
really
need
this
money
to
get
this
bread
for
my
kid
I
don't
have
anything
to
give
you
as
a
pledge
that
I'll
repay
this
debt
so I'll
give
you
my
cloak
this
is
the
best
I
have
so
the
lender
takes
the
cloak
but
if
the
poor
person
was
not
able
to
repay
the
debt
to
get
the
cloak
back
Exodus
22
to
25
to
27
demanded
that
the
lender
still
return
the
cloak
to
the
poor
person
before
sundown
and
the
biblical
rationale
was
this
is
his
only
covering
and
it
is
his
cloak
for
his
body
in
what
else
shall
he
sleep
this
is
God's
compassion
but
Jesus
here
commands
his
followers
to
relinquish
even
that
basic
right
if
anyone
would
sue
you
and
take
your
tunic
let
him
have
your
cloak
as
well
this
is
reminiscent
of
what
Paul
teaches
in
1 Corinthians
6
verse 7
in
this
situation
one
Christian
has
defrauded
another
stolen
a lot
of
money
from
a
fellow
Christian
brother
and
that
other
brother
that's
been
defrauded
is suing
this
brother
now
for
defrauding
him
and
Paul
interestingly
enough
doesn't
rebuke
only
the
fraudster
he
also
rebukes
the
person
who's
bringing
the
charge
he
says
to
have
lawsuits
at
all
with
one
another
is
already
a
defeat
for
you
why
not
rather
suffer
wrong
why
not
rather
be
defrauded
does
your
money
does
your
property
matter
that
much
to
you
do
you
drag
a
fellow
Christian
brother
or
sister
to
court
display
that
in
front
of
unbelievers
when we
fight
tooth
and nail
for
my
rights
and
my
due
and
my
entitlements
to
make
sure
that
we
get
our
stuff
and
keep
it
what
message
does
that
send
to
the
world
it
reveals
to
the
world
that
we
are
a
people
whose
hope
is
not
in
the
life
thereafter
in
eternal
life
kingdom
of
God
but
in
this
life
in
this
world
when
we
have
an
inheritance
that
is
imperishable
undefiled
unfading
kept
in
heaven
for
us
it
says
in
first
Peter
when
our
heavenly
father
it
says
has
many
rooms
for
us
why
do
we
care
so
much
about
losing
our
earthly
property
Hebrews
10
34
commands
persecuted
believers
who
joyfully
accepted
the
plundering
of their
property
since
they
knew
that
they
themselves
had
a
better
possession
and
an
abiding
one
the
Bible
consistently
teaches
us
that
we
should
be
willing
to
suffer
wrong
and
incur
loss
at
the
hands
of
our
neighbors
knowing
that
we
will
get
justice
and
reward
from
the
Lord
in
the
future
here's
the
third
illustration
if
anyone
forces
you
to
go
one
mile
go
with
him
two
miles
this
is
where
we
get
the
popular
idiom
go
the
extra
mile
which
we
use
in a
more
general
sense
to
just
give
that
extra
effort
go
beyond
and
above
and
beyond
what
is
expected
but
the
original
context
of
this
illustration
is
a
little
more
specific
than
that
because
the
Jews
at
the
time
were
under
and
the
Roman
soldiers
had
the
legal
right
this
was
written
in
the
code
the
legal
code
the
Roman
soldiers
had
the
right
to
impress
into
service
any
subjugated
people
which
includes
the
Jews
to
basically
do
to
be
their
servants
for
a
length
of
time
so
if
a
Roman
soldier
is
carrying
his
heavy
equipment
and
tracking
down
and
then
he
sees
a
Jew
minding
his
own
business
and
doing
some
farming
and
it
was
legally
required
for
the
Jew
to
carry
his
stuff
for
up
to
a
mile
there
was
an
oppressive
practice
that
Jews
resented
and
they
complied
very
begrudgingly
however
Jesus
says
if
anyone
forces
you
to
go
one
mile
go
with
him
two
miles
but
Jesus
why
would
I
do
that
these
are
unjust
rulers
oppressive
tyrants
we
should
resist
them
you
misspoke
right
Jesus
you
meant
you
know
if
he
forced
you
to
go
one
mile
go
half
a
mile
and
say
yeah
I'm
done
that
was
about
one
no
Jesus
says
if
he
forced
you
to
go
one
mile
go
with
him
two
miles
to
this
to
do
this
for
our
friends
is
one
thing
to
do
it
for
our
enemies
the
occupiers
is
another
!
only
way
we
can
do
this
is
if
we
have
an
unshakable
confidence
in
divine
justice
Proverbs
20
verse
22
says
do
not
say
I
will
repay
evil
wait
for
the
Lord
and
he
will
deliver
you
again
Old
Testament
New
Testament
consistent
Romans
12
19
says
the
same
thing
beloved
never
avenge
yourselves
but
leave
it
to
the
wrath
of
God
for
it
is
written
vengeance
is
mine
I
will
repay
says
the
Lord
too
many
of
us
are
vigilantes
in the
way we
relate
to
divine
justice
there
has
been
a
troubling
rise
of
vigilantism
in the
US
with
ordinary
citizens
forming
border
militias
and
trying
to
deport
illegal
immigrants
themselves
the
rise
of
so
called
pedophile
hunters
posing
as
minors
to
lure
and
confront
alleged
offenders
these
people
might
be
well
meaning
but
the
problem
with
vigilantes
is that
they
actually
undermine
the
rule
of
law
and
they
frequently
miscarry
justice
by
acting
independently
of
legitimate
legal
authorities
they
take
justice
into
their
own
hands
without
due
process
and
because
they
don't
act
with
full
information
or
with
the
checks
and
balances
of
the
law
they
often
make
mistakes
they
act
out
of
their
own
biases
and
misinformation
and
disproportionate
self-righteous
anger
we
do
the
exact
same
thing
when
we
take
justice
into
our
own
hands
when
it
comes
to
personal
vengeance
when
we
are
personally
disrespected
by someone
or insulted
by someone
when we
are defrauded
and taken
advantage of
and unfairly
treated
can we
really
trust
ourselves
to respond
fairly
and justly
to be
unbiased
in our
assessment
to be
measured
and
proportionate
in our
response
I don't
trust myself
with that
and thankfully
I don't have to
because God
is just
he sees
everything
we
don't
have
to be
vigilantes
who take
vengeance
into our
own
hands
because
we have
a divine
lawgiver
and ruler
who
misses
no crime
and
miscarries
no justice
that's the
key to
not resisting
the one
who is
evil
fourth
and final
illustration
of this
principle
is in
verse
42
give
to the
one
who
begs
from
you
and
do
not
refuse
the
one
who
would
borrow
from
you
that
everyone
is
selfishly
motivated
in the
terms
of
economics
that
they
have
self
interest
is
taken
for
granted
in
our
economy
everyone
is
looking
for
profit
everyone
is
looking
out
for
their
own
backs
and
their
own
economic
interests
but
Jesus
turns
that
also
on
its
head
he
says
verse
in
Luke
6
30
is
even
more
blunt
and
comprehensive
give
to
everyone
who
begs
from
you
and
from
one
who
takes
away
your
goods
do
not
demand
them
back
Jesus
is
telling
us
to be
taken
advantage
of
financially
he's
calling
for
a
radically
unselfish
uncalculating
generosity
what if
we were
a
self
forgetful
people
who
loved
our
neighbors
in
such
a
profound
way
that
when
they
ask
us
for
money
we
don't
selfishly
imagine
all
the
things
that
we
can
do
with
that
money
if
we
didn't
give
it
away
but
instead
we
simply
give
it
once
again
I
think
this
is
meant
to
be
a
general
principle
to
guide
us
to
counteract
our
natural
selfishness
!
And
to
incline
us
toward
radical
generosity
I
don't
think
it's
meant
to
be
a
legalistic
practice
because
if you
make
this
a
legalistic
practice
inevitably
you run
into
situations
where
this
command
is
in
tension
with
or
in
contradiction
with
other
parts
of
scripture
for
example
in
2
Thessalonians
3
verse
10
to
12
Paul
rebukes
those
who
are
being
lazy
and
idle
he
says
that
they
are
not
busy
at
!
but
earn
their
own
living
and
he
gives
this
command
if
anyone
is
not
willing
to
work
let
him
not
eat
so
what
should
we
do
when
a
professional
beggar
who
is
able
bodied
and
able
to
work
but
is
unwilling
to
work
asks
us
for
money
I
really
hope
I'm
not
over
qualifying
God's
word
here
but
I
don't
think
you're
obligated
to
give
in
that
situation
1
John
3
17
to
18
says
but
if
anyone
has
the
world's
goods
and
sees
his
brother
in
need
yet
closes
his
heart
against
him
how
does
God's
love
abide
in
him
little
children
let
us
not
love
in
word
or
talk
but
in
deed
and
in
truth
this
command
assumes
!
two
things
one
that
you
have
to
have
the
world's
good
and
two
that
your
brother
has
a
genuine
need
if
you
are
so
poor
that
giving
money
away
to
someone
who
asks
you
is
going
to
lead
you
to
be
unable
to
feed
your
family
then
I
think
you
can
be
released
from
this
command
because
you
don't
have
the
world's
good
1
Timothy
5
8
says
if
anyone
does
not
provide
for
his
relatives
and
especially
for
members
of
his
household
!
he
has
denied
the
faith
and
is
worse
than
an
unbeliever
once
again
if
you
press
Jesus'
command
here
in
Matthew
5
42
to
legalistic
application
then
it
creates
these
contradictions
within
scripture
having
qualified
that
let me
qualify
my
qualification
yeah
I
think
most
of
us
are
not
anywhere
close
to
being
so
poor
that
we
are
unable
to
give
radically
if
you're
thinking
oh
man
if
I
give
that
away
give
that
to
that
person
I
really
I
can't
pay
for
my
Netflix
subscription
you're
missing
the
point
most
of
us
have
the
world's
goods
secondly
we need
to ask
ourselves
does
the
person
who
is
begging
of
us
and
seeking
to
borrow
from
us
have
genuine
need
in
the
book
of
Proverbs
while
the
word
poverty
is
used
in
a
consistently
negative
way
the
word
poor
is
used
consistently
in
a
positive
way
poverty
in
biblical
wisdom
literature
is a
result
of
divine
judgment
for
sins
such
as
laziness
stinginess
love
of
luxury
and
pleasure
carelessness
and
idle
talk
but
the
poor
in
biblical
wisdom
literature
are
poor
because
of
circumstances
outside
of their
control
in
hands
injustices
and
therefore
they receive
God's
special care
and
compassion
if
the
Bible
makes
that
distinction
I
do
think
it's
wise
for
us
at
some
point
to
make
that
!
distinction
!
money
is
a
fraudster
or a
drunkard
or a
drug addict
I don't
think we
should keep
enabling
their behavior
by giving
them cash
a drunkard
who is
begging for
money so
that he
could just
get another
swig of
alcohol
doesn't have
a real
need
maybe buy
him a
meal
instead
of giving
him money
a
fraudster
doesn't have
actual need
maybe he has
come up with
some elaborate
sob story
but it's not
true
of course
we need
to recognize
that sometimes
we're not
going to be
able to
tell
and it's
okay if
we are
duped
and taken
advantage
of
if you're
trying to
be selfless
and live
with this
kind of
generosity
unavoidably
you're going
to be
taken
advantage
of
sometimes
all that
to say
Jesus is
here
correcting
the
Pharisees
legalism
and trying
to get
to the
heart
of the
matter
so
don't
turn
Jesus
teaching
into
another
set
of
legalistic
practices
as I've
been saying
throughout
the
sermon
on the
mount
Jesus
after
our
hearts
in all
four
of
these
illustrations
Jesus
is
preaching
against
our
natural
selfishness
when you
are
disrespected
or insulted
when you
are taken
advantage
of
when you
incur
loss
do you
react
out of
pride
and
self
righteousness
and anger
a
tit for
tat
mentality
that
demands
our
rights
and
dues
an
attitude
love
that's
what
Jesus
is
after
here
so
don't
get
lost
in
all
the
legalistic
details
although
I know
some of you
are going to ask me
after the sermon
what should I do
in this particular
situation
which
it's okay
you could ask me
that's fine
instead
as you live
your life
examine your
heart
and ask
yourself
am I
seeking
eye for
eye
and tooth
for tooth
in this
situation
for my
personal
gain
or am I
driven by
the pursuit
of the
glory of
God
and the
love of
neighbor
Jesus
commands us
to repay
no one
evil
for evil
but only
those who
know
Jesus
Christ
those who
have been
united to
Jesus
by faith
can actually
obey that
command
that's why
the Beatitudes
precedes all of
the Sermon on
the Mount
Isaiah 50
verse 6
is a prophetic
text
where the
messianic
servant of
the Lord
speaks
and this is
what he says
it's amazing
how Jesus
fulfills all
these prophecies
I gave my
back to
those who
strike
and my
cheeks
to those
who pull
out the
beard
I hid
not my
face
from
disgrace
and
spitting
Jesus
is
the
Messiah
who
fulfilled
this
prophecy
Jesus
gave
his
back
to
those
who
strike
him
he
got
flogged
right
before
his
crucifixion
he
gave
his
cheeks
to
those
who
pull
out
the
beard
think
about
how
humiliating
that
is
perhaps
even
more
humiliating
the
slap
in an
ancient
world
where
all
dignified
men
have
long
beards
I
would
have
had
a
hard
time
being
dignified
yeah
Matthew
26
67
says
those
who
falsely
charged
Jesus
spit
in
his
face
and
struck
him
and
some
slapped
him
Jesus
is
the
king
he's
the
son
of
God
he's
the
savior
of
the
world
the
blameless
lamb
of
God
and
he
faces
the
dishonor
that
we
cannot
bear
for
ourselves
they
didn't
merely
take
his
tunic
they
took
his
cloak
as
well
is
in
Matthew
27
35
when
they
had
crucified
him
they
divided
his
garments
literally
they
divided
his
cloak
and
among
them
they
cast
lots
Matthew
27
32
we
find
the
only
other
instance
of
this
word
used
in
Matthew
5
41
referring
to
how
the
Roman
soldiers
impress
a
Jew
into
forced
labor
as
a
porter
when
the
soldiers
forced
Simon
of
Cyrene
to
help
him
carry
Jesus
cross
because
Jesus
is so
exhausted
and worn
out
from
the
flogging
why
does
Jesus
have to
carry
that
cross
up
the
hill
of
Calvary
he
didn't
sin
he
is
carrying
that
cross
that
we
should
have
carried
he
is
bearing
the
burden
of
sin
that
we
could
not
bear
Jesus
gave
everything
he
gave
everything
he had
for sinful
beggars
like you
and me
he
endured
insult
after
insult
reviling
after
reviling
loss
after
loss
and he
died
and he
hung
on that
cross
naked
and poor
with
nothing
to his
name
he
was
condemned
so that
we
could
be
forgiven
he
was
ripped
naked
so that
we
can
be
clothed
with
his
righteousness
it's
because
he
was
wounded
for
our
sake
that
we
are
healed
because
he
died
and
rose
again
that
we
can
have
eternal
life
only
those
who
have
known
love
like
that
only
those
who
believe
in
Jesus
who
has
done
that
for
us
and
are
united
with
him
by
faith
can
live
like
this
passage
let me
close
with this
what we
read in
the assurance
of pardon
one more
time
1st
Peter
2
19
to
24
for
this
is
a
gracious
thing
when
mindful
of
God
one
endures
sorrows
while
suffering
unjustly
for
what
credit
is
it
if
when
you
sin
and
are
beaten
for
it
you
endure
but
if
when
you
do
good
and
suffer
for
it
you
endure
this
is
a
gracious
thing
in
the
sight
of
God
for
to
this
you
have
been
called
because
Christ
also
suffered
for
you
leaving
you
an
example
so
that
you
might
follow
in
his
steps
he
committed
no
sin
neither
was
deceit
found
in
his
mouth
when
he
was
reviled
he
did
not
revile
in
return
when
he
suffered
he
did
not
threaten
but
continued
entrusting
himself
to
him
who
judges
justly
he
himself
bore
our
sins
in
his
body
on
the
tree
that
we
might
die
to
sin
and
live
to
righteousness
by
his
wounds
you
have
been
healed
so
let
us
repay
no
one
evil
for
evil
just
as
Christ
suffered
evil
for
our
sake
in
prayer
and
hope
that
just
maybe
as
we
bear
suffering
witness
for
Jesus
sake
that
these
people
who
wrong
us
insult
us
and
defraud
us
might
be
saved
let's
pray
oh
Lord
Jesus
what
indignities
you
suffered
at the
hands
of
sinful
men
that
should
not
happen
you
it
should
have
been
me
but
you
God
you
Lord
Jesus
gave
yourself
for
us
and
for
that
you
deserve
glory
honor
authority
power
praise
Lord
captivate
us
and
transform
us
with
that
love
you
have
shown
us
so
that
we
too
can
live
as
people
who
repay
no one
evil
for
evil
in
Jesus
name
we
pray
amen
him