Matthew 5:38-42 and the Command to Give
Matthew 5:38-42 presents a challenging teaching of Jesus, where he instructs his followers not to retaliate against evil but instead to turn the other cheek, give to those who ask, and love their enemies. The passage begins with Jesus referencing the Old Testament principle of "an eye for an eye and a tooth for a tooth" (Exod 21:24-25; Deut 19:16-21), but he then subverts this expectation by commanding his followers to resist not evil, to turn the other cheek, and to give to those who ask [3].
The specific command to "give to him who comes with a request, and keep not your property from him who would for a time make use of it" (Matthew 5:42, BBE) [1] is part of a larger unit (Matthew 5:38-48) that emphasizes the importance of loving one's enemies and being perfect as God is perfect. This unit is tied together by the theme of loving one's neighbors and enemies alike, reflecting the second great commandment to "love your neighbor as yourself" (Lev 19:18; Matt 22:38-40) [2, 5].
The literary context of Matthew 5:38-42 is Jesus' Sermon on the Mount, where he teaches about the kingdom of God and the ethics of his followers. The passage is surrounded by other teachings on love, forgiveness, and the relationship between Jesus' followers and the world around them. The command to give to those who ask is not isolated but is part of a broader call to live a life characterized by generosity, forgiveness, and love [3, 6].
The historical setting of this passage is Jesus' ministry in Galilee, where he is teaching his disciples about the nature of God's kingdom. The audience is primarily Jewish, and Jesus is engaging with the Old Testament law and tradition. The command to give to those who ask reflects Jesus' emphasis on the importance of generosity and care for others, which is a recurring theme in his teachings [3].
The key terms in this passage include "give" and "request," which highlight the importance of generosity and responsiveness to the needs of others. The original language of the text uses the Greek word "δίδωμι" (didomi) for "give," which carries a sense of generosity and liberality [1].
One of the major exegetical decisions in interpreting this passage is understanding the scope of Jesus' command. Some interpret it as a guide for all of life, including politics, while others see it as a personal ethic, emphasizing the willingness to forgo one's personal rights and to forgive as God has forgiven [3].
The range of interpretations on this passage is broad. According to John Calvin, the command to give to those who ask is part of a larger call to live a life of simplicity and generosity, trusting in God's provision [4]. The early church father Augustine interprets the command as a call to distribute one's resources to those in need, but not necessarily to give away everything [7]. The Tyndale House commentary on Matthew 5:38-42 notes that Jesus is not permitting personal retaliation among his followers, instead calling them to find victory through suffering and the cross [3].
The passage has functioned in tradition as a call to radical generosity and love. It has been used in various Christian traditions to emphasize the importance of caring for others and living a life characterized by forgiveness and love. The Heidelberg Catechism, for example, summarizes the law as a call to love God and neighbor, reflecting the themes of Matthew 5:38-48 [5].
Sources
- Matthew “Matthew 5:42 (BBE) — Give to him who comes with a request, and keep not your property from him who would for a time make use of it.”
- Matthew “Matthew 22:38 (YLT) — this is a first and great command;”
- Matthew (Protestant academic) “Tyndale House on Matthew 5:38: 5:38-42 The Old Testament permitted proportionate retribution (Exod 21:24-25; Deut 19:16-21), which was to prevent punishments from far exceeding the severity of the offense. Jesus, however, does not permit personal retaliation at all among his followers. Jesus’ way is not to insist on justice but to find victory through suffering and the cross (1 Pet 2:23). Some have taken this passage as a guide for all of life (including politics). Others understand it merely as the willingness to forgo one’s personal rights and to forgive as God has forgiven (see Matt 5:48; 1”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 98: have sufficient protection in the simplicity of truth, I am unwilling to evade the point by paltry subtleties. Let them, therefore, have a solid answer. The command here given by Christ relates principally to the preaching of the gospel: to it baptism is added as a kind of appendage. Then he merely speaks of baptism in so far as the dispensation of it is subordinate to the function of teaching. For Christ sends his disciples to publish the gospel to all nations of the world, that by the doctrine of salvation they may gather men, wh”
- Heidelberg Catechism (Reformed) “Heidelberg Catechism (Reformed, 1563), Q. What does God’s law require of us?: Q. What does God’s law require of us? A. Christ teaches us this in summary in Matthew 22:37-40: “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’1 This is the greatest and first commandment. “And a second is like it: ‘You shall love your neighbor as yourself.’2 “On these two commandments hang all the law and the prophets.” 1 Deut. 6:5 2 Lev. 19:18 Q & A 5”
- Matthew (Protestant academic) “Tyndale House on Matthew 5:48: 5:48 This verse ties 5:20-48 together as a unit (see study note on 4:23-25). • you are to be perfect: The term rendered “perfect” means maturity and wholeness in response to Jesus’ proclamation of the Kingdom, and complete consecration to God (19:21; Eph 4:13; Phil 3:15; Col 1:28; 4:12; 1 Jn 4:18). Perfection has love at its core (see Luke 6:36).”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — THE COMMANDMENTS." (part 4): let them easily distribute, let them communicate."(11) 5. Must they then lose all they have? He said, "Let them communicate," not "Let them give the whole." Let them keep for themselves as much as is sufficient for them, let them keep more than is sufficient. Let us give a certain portion of it. What portion? A tenth ?(12) The Scribes and Pharisees gave tithes for whom Christ had not yet shed His Blood. The Scribes and Pharisees gave tithes; lest haply thou shouldest think thou art doing any great thing in breaking”