All of these examples deal with the attitude of one's heart in exhibiting patience and love, and Jesus' intent in them is to raise us above the righteousness of the Pharisees to the higher righteousness of God's calling.
In Jesus, we have the ultimate example in responding correctly, when He said, while hanging on the stake, "Father, forgive them, for they do not know what they do" (Luke 23:34). Not long thereafter, Stephen, when faced with death at the hands of a mob of hateful Jews, rather than responding with epithets or seeking revenge, beseeched, "Lord, do not charge them with this sin" (Acts 7:60). Both had a generous spirit and a true love for their fellow man.
Matthew 5:41 speaks of being pressed into service to do a task for another. It might be good to remember that each of us has been pressed into the service of Almighty God and asked to go the extra mile. For most of us, our calling was unlooked for and perhaps even came at an inopportune time in our lives. Yet, a Higher Authority has put us into service to do a work. Have we taken on our burden and cheerfully gone an extra mile for God?
And beyond God Himself, in our marriages, in raising our children, in dealing with each other, and in interacting with those outside our fellowship, we should be doing all we can to go that extra mile. By doing so, we reflect the higher standards of God's law, the standard of truly loving God and each other. This attitude will take us far beyond the righteousness of the scribes and Pharisees.
John O. Reid
Go the Extra Mile
What kind of justice does God dispense? Is it based on a so-called cruel Old Testament law? The "Christian" churches of this world say that Jesus came to do away with that law. Preposterous! Without law as a foundation, there can be no justice. Jesus explicitly says, "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill" (Matthew 5:17).
Some think that Jesus condemns the Old Testament system of justice in Matthew 5:38-40. However, He is correcting, not nullifying, an abuse of the eye-for-an-eye principle, which the Romans called Lex Talionis. The Jews of His day were advocating it for settling personal disputes. In effect, each person was taking justice into his own hands, and Jesus says that was not His intent when He gave it to their forefathers.
Considered by many to be barbaric and primitive, the eye-for-an-eye principle is, on the contrary, the basis for God's system of judgment, of civil law, for ruling a nation (Exodus 21:22-25; Leviticus 24:19-20). It has its foundation in equal justice as provided by equal payment for damage done. God established this principle so that a judge could be merciful in evaluating the circumstances of the crime and render a fair and just decision in cases of sin against other men.
This does not mean that if A bloodies B's nose, then B has to punch A in the nose in return. Lex Talionis requires commensurate payment for damage done, punishment fitting the crime. It is the basis for evenhanded justice, demanding fair compensation for damages. As implemented in God's law, Lex Talionis was enforced with a system of fines—with the money paid to the injured party, not to the state (e.g. Exodus 21:22, 28-32).
Though it was to be the basic law, a judge had the power to give mercy. For instance, if he determined that B really goaded A into punching his nose, he was free to show mercy along with the payment required. In His judgment of us, God does the same. When we deserve death because of sin, God shows us mercy by allowing Christ's blood to cover our transgressions. He has decided to forgo the strict application of the eye-for-an-eye principle and extend mercy.
John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part One)
Certainly, no one likes to be sued. It is a time-wasting, frustrating, chaotic legal mess. It is often a huge disruption of normal life, and for a Christian, a terrible distraction from our spiritual priorities. Our Savior advises us to nip the suit in the bud by taking the loss—and even adding a premium to it if it will settle matters before they get out of hand!
In I Corinthians 6, the apostle Paul faced a situation in which members of the church in Corinth were being taken to court by other members. He writes in verse 7, "Why do you not rather accept wrong? Why do you not rather let yourselves be cheated?" Neither Jesus nor Paul means that a Christian should not use the law properly, but they are more interested in the right attitude in these matters. Many people take advantage of the legal system in a greedy, injurious manner, and Christians should not respond in kind. If confronted by such a person, it is usually better to suffer the loss of one's "shirt" than to fight back.
In Christ's example, He speaks of tunics and cloaks. The Jews of His day wore two principle garments, an interior "coat" or "tunic" (an undergarment), and a more costly exterior cloak (outer garment). This cloak was used, not only as a jacket or overcoat during the day, but also as a covering to sleep under at night. By Mosaic law, the outer cloak was an inalienable possession that could not be withheld from a debtor overnight (Exodus 22:26-27; Deuteronomy 24:12-13). Jesus is saying that, if we are sued even for a trifling amount, rather than countersuing and ratcheting up the hostility, we should be willing to give up what is rightfully ours to defuse the situation.
John O. Reid
Go the Extra Mile
Two wrongs do not make a right, and in our irritated or angry impatience, we frequently say or do something just as bad or worse as was done to us! Then where are we? Often, our patience does not delay our wrath as God's does.
The obvious meaning of Paul's advice is that we should not take vengeance. In Romans 12:19, Paul repeats this more plainly:
Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, "Vengeance is Mine, I will repay," says the Lord.
This, in turn, feeds directly into Jesus' teaching in Matthew 5:39-45:
But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go with him two. Give to him who asks you, and from him who wants to borrow from you do not turn away.
You have heard that it was said, "You shall love your neighbor and hate your enemy." But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and the unjust.
The consistent instruction is that we not set ourselves against an evil person who is injuring us, whether verbally, physically or judicially. Rather, Jesus teaches us to be willing to give the offender something that might defuse the immediate situation—and perhaps even provide some small example that will promote his eternal welfare. Patience is of great value in this respect.
This in no way means we are weak, though to them we may at first seem so. Nor does it mean that we approve of their conduct. Though we may hate their conduct and suffer keenly when it affects us, Christ tells us to bless them, meaning we should confer favor upon or give benefits to them. We can do this by wishing the person well, speaking kindly of and to him, and seeking to do him good.
Situations like this may be the most difficult test we will ever face. Patiently deferring retaliation and committing the circumstance to God's judgment are indispensable to the best possible solution. But the primary point of Jesus' instruction, however, is not how to resolve these situations, but that we may be children of our Father. By imitating God's pattern, we will resemble Him and take a giant stride toward being in His image.
John W. Ritenbaugh
The Fruit of the Spirit: Patience
Other Forerunner Commentary entries containing Matthew 5:40:
1 Thessalonians 5:15