Sunday School Lesson
December 12
Lesson 2 (KJV)
JUSTICE AND KINDNESS
DEVOTIONAL READING: 2 Samuel 9:1–7, 9–12
BACKGROUND SCRIPTURE: 2 Samuel 9
2 SAMUEL 9:1–7, 9–12
1. And David said, Is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathan’s sake?
2. And there was of the house of Saul a servant whose name was Ziba. And when they had called him unto David, the king said unto him, Art thou Ziba? And he said, Thy servant is he.
3. And the king said, Is there not yet any of the house of Saul, that I may shew the kindness of God unto him? And Ziba said unto the king, Jonathan hath yet a son, which is lame on his feet.
4. And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir, the son of Ammiel, in Lodebar.
5. Then king David sent, and fetched him out of the house of Machir, the son of Ammiel, from Lodebar.
6. Now when Mephibosheth, the son of Jonathan, the son of Saul, was come unto David, he fell on his face, and did reverence. And David said, Mephibosheth. And he answered, Behold thy servant!
7. And David said unto him, Fear not: for I will surely shew thee kindness for Jonathan thy father’s sake, and will restore thee all the land of Saul thy father; and thou shalt eat bread at my table continually.
9. Then the king called to Ziba, Saul’s servant, and said unto him, I have given unto thy master’s son all that pertained to Saul and to all his house.
10. Thou therefore, and thy sons, and thy servants, shall till the land for him, and thou shalt bring in the fruits, that thy master’s son may have food to eat: but Mephibosheth thy master’s son shall eat bread alway at my table. Now Ziba had fifteen sons and twenty servants.
11. Then said Ziba unto the king, According to all that my lord the king hath commanded his servant, so shall thy servant do. As for Mephibosheth, said the king, he shall eat at my table, as one of the king’s sons.
12. And Mephibosheth had a young son, whose name was Micha. And all that dwelt in the house of Ziba were servants unto Mephibosheth.
KEY TEXT
David said, Is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathan’s sake?—2 Samuel 9:1
LESSON AIMS
After participating in this lesson, each learner will be able to:
1. Summarize the history behind David’s kindness to Mephibosheth.
2. Evaluate David’s motives in doing so.
3. Make a commitment to show kindness to a marginalized person in the week ahead.
HOW TO SAY IT
Ammiel Ah-mih-el.
Ishbosheth Ish-bo-sheth.
Lodebar Low-dee-bar.
Machir May-ker.
Mephibosheth Meh-fib-o-sheth.
Micha My-ka.
theocracy thee-ok-ruh-see (th as in thin).
Ziba Zih-bah.
Introduction
A. Kindness from Memory
Khaled Hosseini’s 2004 novel The Kite Runner is a gripping story of childhood friendship, betrayal, and the search for redemption. Set in Afghanistan, the story traces the life story of Amir, the young son of a wealthy family. Amir befriends Hassan, the underprivileged son of his father’s servant. But the difference in status between the boys leads to a separation that haunts Amir for many years. Some decades later, following Hassan’s death, Amir searches for Hassan’s son in order to rescue him from abuse and show him kindness for his father’s sake.
Similar themes of friendship, redemption, and rescue arise in the books of 1 and 2 Samuel through the story of David and Jonathan. Long after he could no longer enjoy a friendship with Jonathan, David looked for the chance to show kindness to his friend’s son.
B. Lesson Context
In our arrangement of the Old Testament, 1 and 2 Samuel are part of the historical books (Joshua–Esther). They record the transition from being governed by the Lord (theocracy) to an earthly king (monarchy, beginning around 1050 BC). The man Samuel, after whom the books were named, was a pivotal figure: the last of the judges and the first of the prophets (see Acts 3:24; 13:20).
While Samuel was well respected throughout the land, his sons did not enjoy the same esteem (1 Samuel 8:1–3). The Israelites, tired of the abuses of Samuel’s sons, demanded that Samuel give them an earthly king “like all the nations” (8:5). This flew in the face of God’s desire for Israel to be a priestly, holy nation under His rule (Exodus 19:6; 1 Samuel 12:12–16). But the Lord did as they desired, choosing Saul to be king. But Saul did not faithfully carry out the Lord’s commands (13:7–14; 15:1–35). The Lord rejected Saul and had Samuel anoint David to be Saul’s successor (13:14; 16:1).
Though Saul was initially fond of David and took him into his court (1 Samuel 16:21–22), the king knew that David was chosen to succeed him (20:30–31). He grew fearful and even murderous when David’s renown started to surpass his own (18:6–16, 25, 29; 19:9–10; 23:7–8; 26:1–2).
Yet for all of Saul’s paranoid attacks on him, David consistently refused to harm or retaliate against Saul (1 Samuel 24:6; 26:11; 2 Samuel 1:16). In spite of his complicated interactions with Saul, David’s most loyal and trusted friend was none other than Saul’s oldest son, Jonathan (1 Samuel 18:1–4). Their friendship resulted in a covenant that obligated both parties. Jonathan would protect and support David, while David pledged to show kindness to Jonathan’s family (20:12–17).
Material in 1 and 2 Samuel is sometimes arranged thematically rather than chronologically. So the relationship between events in David’s life can be hard to determine. This is especially true of David’s ordering the deaths of several of Saul’s sons (2 Samuel 21:1–9). It seems at first glance that the incident in 2 Samuel 21 must have occurred after our story (see 9:1a, below). But it also could have been included in the latter chapters of 2 Samuel to fit with other stories about David’s fallibility (example: 24:1–17).
Clues from the surrounding material place today’s text some 15 to 20 years after David began his reign in 1010 BC. He had spent much of his time solidifying his control as king over all Israel by defeating enemies both within and without (examples: 2 Samuel 2:8–32; 5:6–25). Saul and Jonathan had been dead for some time (1 Samuel 31). Another of Saul’s sons, Ishbosheth, ruled in the northern tribes until his own death, at which time David began his rule over all of Israel (2 Samuel 5:1–5). But the tribes had shown their preference for a descendant of Saul on the throne (2:8–9). In situations such as this one, it was often top priority for a king from a new ruling family to kill off all members of the previous king’s household, thereby eliminating any rivals (examples: 1 Kings 15:29; 16:11).
I. A Promise Remembered
(2 SAMUEL 9:1–4)
A. David’s Search (vv. 1–3a)
1a. And David said, Is there yet any that is left of the house of Saul.
David had vowed against destroying Saul’s house, both to Saul and to Jonathan (1 Samuel 24:20–22; the circumstances of 2 Samuel 21:1–9 did not constitute unfaithfulness to his oath). In spite of potential threats to his rule, David determined to keep his promises and spare the lineage of his friend and his former king.
How could David not know whether anyone of Saul’s household still lived? For one thing, he had been busy with wars, establishing Jerusalem as his capital, and trying to move the ark. How was he meant to keep track of who died in those years? But the answer may be even simpler than that: Saul’s family was hiding. Knowing that David had been crowned king first in Judah and then over all Israel, any remaining sons of Saul would have to fear that they would be executed to prevent their trying to regain the throne.
1b. That I may shew him kindness for Jonathan’s sake?
Some have said that David’s motives here may have involved keeping his enemies close, so as to make sure they did not plot his overthrow (compare 1 Kings 2:36–38). Or similarly, he may have thought that being kind to Saul’s family might score him political points with any remaining supporters of Saul’s dynasty. Knowing that people rarely have pure motivations, it is possible that David valued both keeping potential usurpers close and scoring points with Saul’s supporters. But his main motivation was neither of these things.
David’s pledge to Jonathan went so far as to ensure continual kindness to the same, even after “the Lord hath cut off the enemies of David every one from the face of the earth” (1 Samuel 20:15). Second Samuel 8 details David’s military defeat of all Israel’s surrounding enemies (2 Samuel 8:1–14). It is fitting that after we hear of David’s enemies being cut off from the face of the earth, we hear of his determination to find someone to care for for Jonathan’s sake.
This kindness often describes acts of loyalty or trustworthiness in the context of a promise (example: Joshua 2:12). The same Hebrew word is frequently translated “mercy” when referring to God’s actions within the covenant (Exodus 20:6; Deuteronomy 7:12; etc.). Kindness like this is part of God’s character (see Exodus 34:6; Numbers 14:19).
Covenants were struck in situations where a power imbalance existed. At the time that David and Jonathan committed to their own covenant, Jonathan was the heir to Saul’s throne and David was a soldier, albeit a very popular one. By the time David was looking for an opportunity to act on this covenant, Jonathan was dead and David himself was king instead. David’s adherence to the covenant years later depended solely on his faithfulness toward Jonathan, not to any possible falling out of their friendship.
What Do You Think?
Under what circumstances should you promote memorializing a fellow servant of God?
Digging Deeper
What guardrails would you suggest for helping keep that memorialization focused ultimately on Jesus?
2. And there was of the house of Saul a servant whose name was Ziba. And when they had called him unto David, the king said unto him, Art thou Ziba? And he said, Thy servant is he.
Ziba held high position among the servants in Saul’s house even after Saul’s death, demonstrated here by his being the one called into David’s presence. He was the manager of Saul’s estate at this point and had become wealthy as a result (see 2 Samuel 9:10, below). Other episodes affirm Ziba’s continued status (16:1–4; 19:15–30). Ziba would be sure to know all about Saul’s remaining descendants.
Referring to himself as David’s servant identified Ziba as being loyal to David. This was important to establish if Ziba worried that David might take revenge on the house of Saul, despite the king’s claim to want to be kind to someone in the family. However, David had shown time and again that he did not desire to wipe out Saul’s family or his soldiers (examples: 2 Samuel 3:6–4:12).
3a. And the king said, Is there not yet any of the house of Saul, that I may shew the kindness of God unto him?
David restated his question (see 2 Samuel 9:1, above), now to a man who should have known the answer. Although the question would not be redundant to Ziba, who was hearing it for the first time, the repetition emphasizes for the reader David’s urgent desire. The slight difference of showing the kindness of God (rather than “for Jonathan’s sake” in verse 1b) recalls God’s favor expressed through and as a result of His covenant with Israel (examples: Exodus 15:13; “love” in Deuteronomy 7:7–9).
What Do You Think?
What are some ways to ensure that God gets the credit in your acts of kindness?
Digging Deeper
What texts in addition to Mark 9:41 and Luke 17:10 inform your answer?
B. Ziba’s Knowledge (vv. 3b–4)
3b. And Ziba said unto the king, Jonathan hath yet a son, which is lame on his feet.
The first mention of this son comes in a passing note in 2 Samuel 4:4. He was five years old when Saul and Jonathan died in battle. At that time, his nurse fled with the boy, likely thinking that David would come to eliminate him (compare the similar story of Joash in 2 Kings 11:1–3). Unfortunately, though, the boy fell during the flight and suffered permanently crippling injuries. As Ziba spoke, that child would probably be in his early to mid 20s.
Ziba did not mention the child’s name in his reply to David, but seems quick to have mentioned his disability. Maybe he knew David would immediately know which son Ziba was referring to. Perhaps he sought to reassure David that Jonathan’s son was no threat, so that David would not seek to kill him. Or perhaps he hoped that David would do exactly that, relieving Ziba of any obligation to provide for him (see 2 Samuel 9:7, below).
What Do You Think?
How should a person’s disabilities affect your responses to the previous two questions, if at all? Why?
Digging Deeper
Considering 2 Samuel 16:1–4; 19:24–30, how should you deal with third-party reports that bring up questions of worthiness?
4. And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir, the son of Ammiel, in Lodebar.
Lodebar was a village east of the Jordan River, in Gilead and associated with the tribe of Gad (Joshua 13:24–28). It was located much closer to Ishbosheth’s political center, Mahanaim (Joshua 21:38; 2 Samuel 2:8), than to David’s capital, Jerusalem (5:5). Although Machir had probably been a supporter of Saul originally, we later learn that he supported David and his men during Absalom’s revolt (17:24–29). The outcome of David’s inquiry here may have changed the man’s loyalties (see 9:9, below).
Nothing more is known about Machir’s father, Ammiel.
ENABLED TO AID
I often saw her, bent nearly in half, making her way down the street in the Ukrainian city where I lived. One day we started talking. She told me about surviving the Holodomor, a horrifying famine in Ukraine in the 1930s. In an effort to stifle Ukrainian resistance to Soviet rule, Stalin enacted policies that resulted in widespread starvation; at least 3.9 million Ukrainians died as a result. My new friend was left with debilitating disabilities caused by severe malnourishment in her childhood.
Over the next few weeks, I learned she had few family members to care for her. But one day when I knocked on her door, a stranger opened it. My friend had found some boarders to share her small apartment and care for her. They provided comfort and much-needed financial help to this woman who had seen so much tragedy.
Though my friend sought help, there are many others who need us to ask after their well-being and take initiative to help. What step can you take today to give aid and comfort?
—L. M.-W.
II. A Promise Fulfilled
(2 SAMUEL 9:5–7, 9–12)
A. Mephibosheth’s Arrival (vv. 5–6)
5–6. Then king David sent, and fetched him out of the house of Machir, the son of Ammiel, from Lodebar. Now when Mephibosheth, the son of Jonathan, the son of Saul, was come unto David, he fell on his face, and did reverence. And David said, Mephibosheth. And he answered, Behold thy servant!
Mephibosheth immediately honored David and addressed him with the deferential language appropriate when speaking to a king, echoing Ziba’s words (see 2 Samuel 9:2, above). As a potential rival to the throne—being son of Jonathan, who was the firstborn son of the dead King Saul—Mephibosheth must have felt the tension in this moment. Accordingly, his first aim was to assure David that he was not a threat to his throne.
B. David’s Declaration (vv. 7, 9–10)
7. And David said unto him, Fear not: for I will surely shew thee kindness for Jonathan thy father’s sake, and will restore thee all the land of Saul thy father; and thou shalt eat bread at my table continually.
Given the practice of familial annihilation discussed above, Mephibosheth may have expected to receive anything but kindness from David (compare 2 Samuel 19:28). But David immediately offered reassurance to Mephibosheth that he need not fear. David’s summons was not, as it turns out, a ruse to flush Mephibosheth out of hiding. Instead, David wanted to show him kindness for his father’s sake in order to keep his covenant with Jonathan. Mephibosheth would eat at the king’s table, just as David had once eaten at Saul’s table (1 Samuel 20:24–27).
David’s desire to restore to Mephibosheth the estate of his father suggests that David had gathered additional information beyond what is stated in these verses. Mephibosheth’s living in Lodebar in Machir’s house makes clear that he wasn’t living on any of Saul’s lands, whether or not he was seeing any other benefit from the properties. Having the land restored cemented that Mephibosheth would receive whatever wealth was to be made from his grandfather’s holdings.
What Do You Think?
What criteria will you use to decide which of your acts of kindness will be done anonymously and which will be a public witness?
Digging Deeper
What texts in addition to Matthew 5:14–16 and 6:1–4 help you resolve this tension?
Mephibosheth seemed sincerely and humbly grateful for David’s kindness to him (compare 2 Samuel 9:8, not in our printed text). Mephibosheth no doubt knew of his father’s friendship with David and probably heard stories of Jonathan’s aid to David.
9. Then the king called to Ziba, Saul’s servant, and said unto him, I have given unto thy master’s son all that pertained to Saul and to all his house.
David had come to possess Saul’s land (see 2 Samuel 12:8; also lesson 10), whether because of his marriage to Michal (compare Numbers 27:8) or as forfeiture to his throne after the failure of Ishbosheth’s brief reign. By returning Saul’s property to Jonathan’s son, David executed not only kindness but also restorative justice (Leviticus 25:23–28). Perhaps Ziba had taken advantage of Mephibosheth’s disabled condition and commandeered Saul’s estate for himself. His motives are not analyzed here, but later events suggest this would be in character for the servant (see 2 Samuel 9:10–11a, below).
10a. Thou therefore, and thy sons, and thy servants, shall till the land for him, and thou shalt bring in the fruits, that thy master’s son may have food to eat: but Mephibosheth thy master’s son shall eat bread alway at my table.
Although Mephibosheth would eat in David’s house, the land would provide for the rest of Mephibosheth’s family (see 2 Samuel 9:12, below) and for the servants supported through their own work.
10b. Now Ziba had fifteen sons and twenty servants.
Ziba had apparently grown wealthy as a result of his control over Saul’s estate, having twenty servants of his own, as well as fifteen sons. His work on the land would continue to support his own household as well as Mephibosheth’s.
C. The New Normal (vv. 11–12)
11a. Then said Ziba unto the king, According to all that my lord the king hath commanded his servant, so shall thy servant do.
Once again Ziba emphasized his loyalty to David, calling himself his servant twice. Though he did not protest David’s decree, he nonetheless looked for an opportunity to have it annulled. His chance came years later when David fled the palace during Absalom’s rebellion (see 2 Samuel 15:37–16:4; contrast 19:24–30).
11b. As for Mephibosheth, said the king, he shall eat at my table, as one of the king’s sons.
Whereas Jonathan had “loved [David] as his own soul” (1 Samuel 18:1), now David would care for Jonathan’s son as his own son. David’s care for Mephibosheth yields a more satisfying conclusion to the story of David and Jonathan, which otherwise would have had a disheartening end.
HEALING THROUGH HELPING
Rick and Samantha’s son was 19 when he died. Just as he was growing into a man, he was stricken with a rare disease that killed him quickly. His parents spent months in shock, mulling over what had happened—wondering if they could have seen the signs earlier, gotten him treatment earlier, somehow prevented his dying.
Then Rick and Samantha began to think about how to help others. In their grief, they met other families with children suffering from the same disease their son had. They began raising money for research, sponsoring fundraising events and banquets. Their network of friends expanded as they supported others in similar situations. In the process of helping other families heal, Rick and Samantha have found healing themselves.
Similarly, David no doubt found healing from the loss of his friend Jonathan by reaching out to Jonathan’s son. Think of your own vulnerabilities and emotional pain. How can you move toward healing by helping another?
—L. M.-W.
12. And Mephibosheth had a young son, whose name was Micha. And all that dwelt in the house of Ziba were servants unto Mephibosheth.
Jonathan’s grandson Micha would carry on the family (see 1 Chronicles 8:34–35, where Mephibosheth is called Meribbaal).
Though one might expect David’s sons to have some feelings about Mephibosheth’s new role in their family, no hostilities between them are noted here or elsewhere.
Conclusion
A. Kindness from Experience
When I was a poor college student, times were tight financially and I received many kindnesses from God’s people who helped me through. Small gifts paid for meals, books, and gas and always seemed to come when I needed them most. Now that I’m older, employed full-time, and the tables have turned, I try to remember those days and give some help to poor college students when the opportunity arises.
For David, the idea that he would help others based on his own remembrances and experiences is a running theme throughout today’s text. He showed kindness and justice to Mephibosheth, partly because David had pledged to do so but also because he had received the same from Jonathan. And David remembered the ordeals he suffered at the hands of an unpredictable Saul and sought to rectify the misdeeds of that predecessor. But most of all, as a man after God’s own heart (1 Samuel 13:14; Acts 13:22), David sought to display in his kingship the characteristics of divine justice that were required of Israel as a whole. He knew that he must fear, serve, and love God with all his heart and soul (see Deuteronomy 10:12; also lesson 1).
The same is true today. We are called to remember the kindness that God has shown us—especially through Jesus’ life, death, and resurrection—and show that kindness to others. This may mean providing for the needs of others in our community; it could mean making restitution for wrongs that we did not commit. Justice and kindness call us to go beyond loving our friends to loving even those people who may be enemies (Matthew 5:43–48). In this way, we demonstrate the covenant kindness of our God.
What Do You Think?
Which principle in today’s text will you have the most problem integrating into your life?
Digging Deeper
What action will you take this week to resolve this problem?
B. Prayer
Father, You have shown us many kindnesses and given us examples to follow in Your Word. May we show Your love, kindness, and justice to others in return. In Jesus’ name we pray. Amen.
C. Thought to Remember
Show God’s kindness—keep your promises.
KID’S CORNER
How We Can Love Our Enemies
Sunday, December 12, 2021
Matthew 5:38-48
Matthew 5:38-48
(Matthew 5:38) “You have heard that it was said, ‘AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.’
This command can be found in Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21. The command relates to how the Israelite government was to enforce just laws in their society with just punishments. If someone intentionally harmed another person, then the offender must make restitution to compensate the person he hurt. A tooth and an eye were so valuable to a person that if a slaveowner knocked out a tooth or an eye of a slave then he was to compensate the slave by letting the slave go free. Thus, the slaveowner learned not to abuse his slaves, and in the Israelite’s form of government slaves had human rights that the government intended to enforce. Likewise, in the system of justice revealed by God to Moses, people could not escape punishment for knocking out people’s teeth and eyes because they were influential or wealthy, while others less influential or the poor suffered the penalty for doing the same things. God’s intention was to create a just form government, so no one would be punished more or less than they deserved. When some people took the law into their own hands, they sometimes unjustly punished someone more than they deserved, and this law was intended to prevent injustice. For example, in Genesis 4:23, Lamech bragged that he had killed a young man for striking him. Even though the Israelite form of government was far superior to other governments of the time regarding human rights, and just laws and punishments, it was still a kingdom of this world – the best God could do with the people He had to work with at that time; whereas, Jesus’ kingdom is not of this world. Jesus’ kingdom deals with the human heart and not just external rules of behavior
(Matthew 5:39) “But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also.
In John 18:36, Jesus answered Pilate, saying, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.” Jesus, the King of the universe, in obedience to God His Father, died in behalf of sinners that some might be saved. Jesus did not resist the evildoer when He was arrested, tried, and crucified. At that time, Jesus did not physically resist the evildoer because He wanted to fulfil a higher purpose, God’s purpose. Jesus did not mean that a just government should not enforce just laws to prevent evildoers from flourishing (see verse 38 above). In some sense, Jesus suffered injustice on a personal level because the religious leaders hated Him personally and manipulated the Roman government to murder Jesus. Verse 39 refers to injustices that people suffer personally when there is not a need to justly prosecute and punish someone to restrain them from harming others in similar or worse ways. The principle here does not teach that the children of God cannot defend themselves and others using physical force. Prior to His arrest, in Luke 22:38, Jesus indicated that His disciples could carry swords in self-defense, but two swords would be enough that night because He did not intend to defend himself using physical force or by calling down angels from heaven to save Him. In fulfillment of the Scriptures, Jesus said His Father would protect His disciples that night, and He did. This verse most probably relates to an evildoer or mocker who insults a Christian by backhanding them with the back of their right hand to hit their right cheek. To defuse the situation, a person could turn the other cheek to them or simply walk away without striking back. The intention seems to be that Christians do not need to strike back when struck, there may be a better God-given response rather than escalating violence. In this world, Christians are typically insulted for their faith, persecuted, and murdered. Even before they are treated with contempt and backhanded, Christians can ask themselves and pray, “What is God’s will for me in this situation?” In His Beatitudes, Jesus taught, “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9).
(Matthew 5:40) “If anyone wants to sue you and take your shirt, let him have your coat also.
Whereas a criminal offense against someone involves the government and the concern for public justice, a lawsuit is a civil matter. Jesus’ Sermon on the Mount considers both types of problems that a Christian may face. In this verse, Jesus has turned to a civil matter. Perhaps the lawsuit is justified or perhaps not. But as we studied previously on July 14, in Matthew 5:25-26, Jesus said, “Come to terms quickly with your accuser while you are on the way to court with him, or your accuser may hand you over to the judge, and the judge to the guard, and you will be thrown into prison. Truly I tell you, you will never get out until you have paid the last penny.” Jesus advised Christians to do good beyond what the worldly person expects. Maybe the person suing you will repent and want to become the type of person you are as a Christian. Or because of your self-sacrificing kindness, they may recognize they were wrong to bring a lawsuit against you. They may repent and drop the charges. Our real goal is to do the will of Jesus.
(Matthew 5:41) “Whoever forces you to go one mile, go with him two.
According to Roman law regarding the rights of their occupying armies, a Roman soldier could compel a person in the country they controlled to carry their baggage one mile and no further. This law would benefit the soldier and the citizen (the citizen only had to carry the baggage one mile, and it was illegal to force him to carry it more than that). The requirement was like a tax that involved personal service instead of money. Jesus’ command here involves the witnessing of a Christian to a Roman soldier. When a Christian offered to carry the soldier’s baggage a second mile, the soldier would instantly ask him why he wanted to do more than required by law, because no one else would ever offer to do that. As the Christian carried his baggage the second mile, he would have an opportunity to explain the difference Jesus Christ had made in his life and teach the soldier the good news about Jesus. If the discussion went well, no doubt the Christian would carry his baggage another mile or more to talk more about Jesus and possibly lead the soldier to believe in Jesus. It is possible a bully or a bandit could try to compel someone to carry their baggage; if so, the principle would be the same, but a Christian should never violate the moral law of God to satisfy a bully or a bandit. In personal and business relationships, a Christian who truly loves Jesus and others can stand out among others by consistently doing more than required to benefit others. By doing so, he may have an opportunity to share the good news of Jesus.
(Matthew 5:42) “Give to him who asks of you, and do not turn away from him who wants to borrow from you.
The principle described above in Matthew 5:41 applies here. Christian culture differs from the prevailing selfish culture of this world, a world where people need to come to faith in Jesus Christ. Jesus does not mean that we should disregard commonsense. The story is told of a minister who obeyed Jesus’ command explicitly to the letter, and eventually people learned they no longer needed to work because the minister would never refuse a beggar or a borrower. Eventually, everyone in his town became impoverished, including the minister. A truly poor person can be helped when he begs, but not in a way that will hurt him or go beyond the material means of a Christian to share. In every case, the Christian must pray about how to obey this command of Jesus, and Jesus will give us the wisdom we need. Christians do not need to impoverish themselves to help beggars or give to borrowers. As distinct from a beggar, a borrower usually professes that he will repay the person he borrows from, and if a Christian has the means and divine guidance, he could choose to help a borrower. Mainly, Jesus does not want Christians to love their money more than God and others. Many can be so selfish they will never help anyone, beggar or borrower, if it costs them time or money. Jesus does not want Christians to become selfish and self-centered (sinful).
(Matthew 5:43) “You have heard that it was said, ‘YOU SHALL LOVE YOUR NEIGHBOR and hate your enemy.’
The world and some religions teach hating your enemy is an appropriate standard of behavior. Christians who try to do what the Bible teaches are hated, persecuted, and even killed in some countries, for they are considered enemies. Some Christians are refused promotions where they work. It is easy to love and help a good neighbor. It is easier to hate an enemy and want them to suffer than to love them. In the love Jesus gives us, we can prayerfully seek to do what is best for everyone concerned.
(Matthew 5:44) “But I say to you, love your enemies and pray for those who persecute you,
God the Father and His Son, Jesus, love their enemies. Jesus did not ask His followers to do anything that He did not do himself (or would not do himself). Jesus came into the world to save His enemies. “At the right time Christ died for the ungodly” (Romans 5:6). “But God proves his love for us in that while we still were sinners Christ died for us” (Romans 5:8). Jesus wants His followers to help His enemies and their enemies to become godly people by praying for them and trying to be friendly with them when wise and possible. Remember, Jesus also taught, “Do not give what is holy to dogs; and do not throw your pearls before swine, or they will trample them under foot and turn and maul you” (Matthew 7:6). Some may be so violent or untrustworthy that as an expression of our love we may not be able to do anything more than pray for them to come to saving faith in Jesus Christ, but that is far better than praying down a curse upon their heads.
(Matthew 5:45) so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
Children are sometimes like their parents. Jesus’ followers should become like their heavenly Father and Jesus, His Son. When the Father sends rain, He does not prevent it from raining on the fields of those who do evil. Perhaps God treats those who do evil with goodness and kindness in the natural world so they will see evidence of a loving God and repent and love God. God always does what is best for everyone, but if those who are evil persist in evil; then someday they will be separated from all that is good, loving, and kind.
(Matthew 5:46) “For if you love those who love you, what reward do you have? Do not even the tax collectors do the same?
It is easy to love someone who loves us, perhaps the one who loved us first. “We love [God] because He first loved us” (1 John 4:19). Loving God is the “reward” or response God deserves for first loving us while we were still sinners. There is no reward for doing the easy and expected thing. Exceptional deeds of goodness and valor are rewarded. Tax collectors may not have any friends other than other tax collectors, so they take care of one another. God expects us to love and care everyone, not just other believers.
(Matthew 5:47) “If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same?
Some people refuse to speak to, acknowledge, or extend any form of friendship to anyone they do not personally like or to anyone who may have offended them at one time. Rather than forgive, they treat them as enemies. This is the typical way of behaving that Jesus wanted His followers to avoid. Since we live in Jesus’ kingdom, we should be different from those who live only in the kingdoms of this world.
(Matthew 5:48) “Therefore you are to be perfect, as your heavenly Father is perfect.”
The Father and the Son love their friends and their enemies, and they show everyone a better way to live, a perfect way to live. By grace through faith in Jesus Christ as our Lord and Savior, we can live better morally and spiritually as we follow Jesus. Christians can show others a better way to live, if they will repent of their sins and trust in Jesus as their Lord and Savior. By loving and doing good to their enemies, the Father and Jesus may expect their enemies to come to them as they draw them to learn the right way to live, to change their attitude and behavior, to begin loving them and others and to follow their commandments as their God. Perhaps by loving our enemies as God does, they will want to know God too. Paul wrote, “Let the same mind be in you that was in Christ Jesus” (Philippians 2:5). To be “perfect” also means “complete.” As Christians, we strive to become completely like Jesus in the way we feel, think, speak, love, and act.
How We Can Love Our Enemies
Sunday, December 12, 2021
Matthew 5:38-48
“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you” (Matthew 5:43-44). The ways of this world are full of hate. No wonder Jesus declared that His kingdom was not of this world. The Kingdom of God is full of love and truth, so Jesus commanded His followers to not only love one another but also to love their enemies. The way Christians love their friends and enemies should stand out in sharp contrast to the way of those committed to following the ways of this world. The difference in Christians and the difference Christians make in this world may be one reason Christians around the world suffer persecution, even as Jesus predicted in His Sermon on the Mount. Jesus tried to prepare all who would follow Him to love their enemies even when persecuted—which can only be done as the Spirit of Christ within them enables them to love. To love your enemies does not mean striving to experience feelings of warm affection for them. Rather, Christ’s love inspires Christians to pray for God to do what is best for their enemies, for those around them, and themselves. Christians can pray for their enemies to learn the truth about God and Jesus and their love for them. Christians can pray that the Spirit of Christ will graciously lead their enemies to turn from evil and place their faith in Jesus Christ as their Lord and Savior. Christians can pray that perhaps through their witness that their enemies will seek to enter the Kingdom of God and begin to love God, others, and themselves according to the teachings of Jesus.
Thinking Further
How We Can Love Our Enemies
Sunday, December 12, 2021
Matthew 5:38-48
Name _____________________________________
1. How can the principle in Matthew 5:38 be a form of just punishment?
2. What reasons might Jesus have for telling Christians to follow His teachings in Matthew 5:39-41?
3. Do you think Jesus meant that Christians should never under any circumstances refuse to give to someone who begs or wants to borrow from you?
4. What petitions might some of your prayers to God include when you are suffering persecution?
5. What might you say to someone who always says, “Well, nobody’s perfect,” every time they are confronted with their sinful choices?
Discussion and Thinking Further
1. How can the principle in Matthew 5:38 be a form of just punishment?
No one is punished more than they deserve.
2. What reasons might Jesus have for telling Christians to follow His teachings in Matthew 5:39-41?
His followers need to be peacemakers whenever possible. By doing more than required of us or expected of us we might be able to share with someone the hope we have within us through faith in Jesus Christ.
3. Do you think Jesus meant that Christians should never under any circumstances refuse to give to someone who begs or wants to borrow from you?
No. Jesus expects us to use our commonsense so someone does not take unjust advantage over us or so we do not influence someone to think they do not need to work because they can live just fine by begging or borrowing. Jesus does not expect us to impoverish ourselves by unwise giving.
4. What petitions might some of your prayers to God include when you are suffering persecution?
We can pray that our witness as sincere Christians will lead them to think and come to faith in Jesus Christ as their Lord and Savior. We can pray for the Holy Spirit to use truths from the Bible and our example or words to lead them to saving faith. We might pray for the Lord Jesus to give us courage, strengthen our faith, remind us of truths from the Bible that we need, or our persecutors need, to hear, and for Jesus to save us from persecution–perhaps through the conversion of our persecutors. We might pray for Jesus to help us be His good and faithful servants and friends the entire time we are suffering, and that He would relieve our pain. We might pray for Jesus to work a miracle in the lives of our persecutors and to work a miracle to free us from their persecution.
5. What might you say to someone who always says, “Well, nobody’s perfect,” every time they are confronted with their sinful choices?
We might simply tell them what Jesus said in Matthew 5:48, “Be perfect, therefore, as your heavenly Father is perfect.”
Word Search
How We Can Love Our Enemies
Sunday, December 12, 2021
Matthew 5:38-48
Name _____________________________________
R P W B Y I K T W G Y X T L V
T S E O P T D R L U S I A C J
B R T R E M L O V E D B Q E W
E M E Z S J B O R R O W S O B
R T V O P E X D S H N U D J L
N X D A D O C L V E S E O A K
E H P G R L J U O A C A W S U
X O E O I V I N T V Y O Z M H
H B H U G P F V S E P A N F W
T C Q X H A E C E N K Q R D Q
O N F G T S J R B Y D G C P H
O J A H E N X D F J E I M J R
T N E F O M C H E E K G O H Q
F R V N U Z F M K U C E L I M
L W X B S T E W H Y V T G A Y
Eye
Tooth
Cheek
Evildoer
Second
Mile
Beg
Borrow
Love
Pray
Persecute
Father
Heaven
Righteous
Perfect
True and False Test
How We Can Love Our Enemies
Sunday, December 12, 2021
Matthew 5:38-48
Name ___________________________________
Circle the true or false answers. Correct the false statements by restating them.
1. Requiring an eye for an eye and a tooth for a tooth as punishment is just. True or False
2. Turning the other cheek instead of striking back can show mercy to the one who has struck you. True or False
3. Going the second mile when only one is required can show grace. True or False
4. Under no circumstances should you ever give to a beggar. True or False
5. Never refuse to give to a borrower for they will always pay you back. True or False
6. If you love your enemies and persecutors, you will pray for God to strike them dead so they can go to heaven. True or False
7. Our Father in heaven sends sun and rain on the righteous and on the unrighteous. True or False
8. When you learn to love tax collectors, Jesus will make you into a child of your Father in heaven. True or False
9. As a Christian, when you are outside of the church building, you should only speak to other Christians and shun unbelievers. True or False
10. God knows we are only human, so He does not expect us to be perfect. True or False
True and False Test Answers
- True
- True
- True
- False
- False
- False
- True
- False
- False
- False
Prayer
Father, You have shown us many kindnesses and given us examples to follow in Your Word. May we show Your love, kindness, and justice to others in return. In Jesus’ name we pray. Amen.