Give to the one who asks youThis phrase emphasizes the principle of generosity and selflessness. In the cultural context of first-century Judea, giving to those in need was a common expectation within Jewish society, rooted in the teachings of the Torah.
Deuteronomy 15:7-11 instructs the Israelites to be openhanded toward their fellow countrymen who are poor and needy. Jesus' teaching here aligns with this tradition but extends it further, encouraging a spirit of giving that transcends legal obligation. This reflects the character of God, who is generous and provides for all creation (
Psalm 145:16). The call to give is not limited to material possessions but includes time, attention, and compassion, embodying the love of Christ.
and do not turn away from the one who wants to borrow from you
This part of the verse challenges believers to be open-hearted and willing to help others, even at personal cost. In the historical context, lending was often a necessity for survival, and the Law of Moses included regulations to protect borrowers (Exodus 22:25-27). Jesus' instruction goes beyond legal requirements, urging a readiness to assist without expecting repayment, reflecting the grace and mercy of God. This teaching is echoed inLuke 6:34-35, where Jesus encourages lending without expecting anything back, highlighting the reward from God for such selfless acts. The principle here is one of trust in God's provision and a call to reflect His generosity, as seen in the ultimate sacrifice of Jesus Christ, who gave Himself for humanity without expecting anything in return.
Persons / Places / Events
1.
Jesus ChristThe speaker of this verse, delivering the Sermon on the Mount, which is a foundational teaching of Christian ethics and behavior.
2.
The DisciplesThe primary audience of the Sermon on the Mount, representing all followers of Christ who are called to live according to His teachings.
3.
The Sermon on the MountA significant event in the New Testament where Jesus outlines the principles of the Kingdom of Heaven, including radical teachings on love, generosity, and righteousness.
Teaching Points
Generosity as a Reflection of God's CharacterAs followers of Christ, we are called to reflect God's generous nature. Our willingness to give should mirror the grace and provision we have received from Him.
Trust in God's ProvisionGiving to others requires trust that God will meet our needs. This verse challenges us to rely on God's faithfulness rather than our own resources.
Breaking the Cycle of SelfishnessIn a world that often prioritizes self-preservation, this teaching encourages breaking free from selfishness by prioritizing the needs of others.
Practical Love in ActionThis command is a practical expression of love, urging believers to meet the tangible needs of those around them, thus living out the love of Christ.
Discernment in GivingWhile the call to give is clear, believers are also encouraged to exercise discernment, ensuring that their generosity is wise and truly beneficial to the recipient.
Bible Study Questions and Answers
1.What is the meaning of Matthew 5:42?
2.How can we practically "give to the one who asks" in daily life?
3.What does Matthew 5:42 teach about generosity and selflessness?
4.How does Matthew 5:42 connect with Proverbs 19:17 on helping others?
5.In what ways can we overcome reluctance to "turn away" from requests?
6.How can Matthew 5:42 influence our approach to charitable giving today?
7.How does Matthew 5:42 challenge our understanding of generosity and personal boundaries?
8.What historical context influenced the message of Matthew 5:42?
9.How should Christians interpret "Give to the one who asks you" in modern society?
10.What are the top 10 Lessons from Matthew 5?
11.What evidence supports Jesus Christ's resurrection?
12.How do warnings against guaranteeing a neighbor’s debt in Proverbs 6:1–5 align with Jesus’s teachings on generosity (Matthew 5:42)?
13.Deuteronomy 19:21: Does the 'eye for eye' principle contradict New Testament teachings such as turning the other cheek (Matthew 5:38-39)?
14.Why are churches so focused on money when Jesus warned against greed?What Does Matthew 5:42 Mean
Give“Give…” (Matthew 5:42) sets the tone with an action, not an option.
• Generosity is commanded, echoingLuke 6:38: “Give, and it will be given to you.”
• It reflects the Father’s heart—John 3:16 shows that God Himself “gave.”
• The early church lived this out;Acts 2:45 andActs 4:34-35 describe believers selling possessions to meet needs.
• Paul reinforces the principle in2 Corinthians 9:6-8—sowing bountifully leads to reaping bountifully.
to the one who asks you“…to the one who asks you…” (Matthew 5:42 b) identifies the recipient: anyone who approaches with a need.
•Deuteronomy 15:7-8 instructs Israel, “Do not harden your heart… but freely lend him whatever he needs.”
•James 2:15-16 warns that goodwill words without tangible help are worthless.
•1 John 3:17 presses the issue further: withholding assistance while claiming love for God is self-contradictory.
Practical angle: we cannot meet every want, but Scripture assumes sincerity in the request and our readiness to respond.
and do not turn away“…and do not turn away…” (Matthew 5:42 c) forbids disengaging once a need is seen.
•Proverbs 3:27-28: “Do not withhold good from those to whom it is due… Do not say to your neighbor, ‘Go and come back…’”
•Isaiah 58:7 connects true worship with “not hiding yourself from your own flesh.”
• In the parable of the sheep and goats,Matthew 25:45 shows that neglecting the needy equals neglecting Christ Himself.
Turning away can happen with our eyes, our schedules, or our excuses; Christ calls us to face need head-on.
from the one who wants to borrow from you“…from the one who wants to borrow from you.” (Matthew 5:42 d) brings lending into focus.
•Exodus 22:25 forbids charging interest to the poor among God’s people, underscoring compassion over profit.
•Psalm 37:26 praises the righteous: “They are ever generous and lend freely.”
•Luke 6:34-35 reiterates Jesus’ call to lend “expecting nothing in return,” trusting God for reward.
Wisdom is not discarded—Proverbs 11:15 warns against reckless pledges—but stewardship never overrides Christlike mercy. The faithful heart weighs need, prays, and then errs on the side of kindness.
summaryMatthew 5:42 commands tangible, open-handed love. We actively give, respond to those who ask, refuse to dodge need, and lend without self-protection. Such generosity mirrors our Father, fulfills the law of love, and demonstrates the kingdom ethic Jesus came to establish.
(42)
Give to him that asketh.--Here again our Lord teaches us by the method of a seeming paradox, and enforces a principle binding upon every one in the form of a rule which in its letter is binding upon no man. Were we to give to all men what they ask, we should in many cases be cursing, not blessing, them with our gifts. Not so does our Father give us what we ask in prayer; not so did Christ grant the prayers of His disciples. That which the words really teach as the ideal of the perfect life which we ought to aim at, is the loving and the giving temper that sees in every request made to us the expression of a want of some kind, which we are to consider as a call to thoughtful inquiry how best to meet the want, giving what is asked for if we honestly believe that it is really for the good of him who asks, giving something else if that would seem to be really better for him. Rightly understood, the words do not bid us idly give alms to the idle or the impostor; and St. Paul's rule, "If a man will not work, neither let him eat" (
2Thessalonians 3:10), is not a departure from the law of Christ, but its truest application and fulfilment.
From him that would borrow.--The force of the precept depends on its connection with the Jewish Law, which forbade not only what we call usury,i.e., excessive interest, but all interest on loans where debtor and creditor alike were Israelites (Exodus 22:25;Leviticus 25:37;Deuteronomy 23:19-20). From our modern point of view that law cannot be regarded as in harmony with the present order of society, nor consistent with our modern views of financial justice. It is not the less true, however, that in the education of a family or nation, such a prohibition may be a necessary and useful discipline. We should look with scorn on boys who lent on interest to their brothers or their schoolfellows, and the ideal of the Law of Moses was that of treating all Israelites as brothers brought under the discipline of the schoolmaster. As if with a prescient insight into the besetting temptation of the race, the lawgiver forbade a practice which would have destroyed, and eventually did destroy, the sense of brotherhood (Nehemiah 5:1-13), leaving it open to receive interest from strangers who were outside the limits of the family (Deuteronomy 23:20). The higher law of Christ treats all men as brothers, and bids us, if it is right to lend as an act of charity, to do so for love, and not for profit. Cases where the business of the world calls for loans not for the relief of want, but as a matter of commercial convenience, lie obviously outside the range of the precept. . . .
Verse 42. - (Cf.
Luke 6:30, 34a, 35.) The connexion is as follows: Our Lord spoke first (ver. 39) of entire submission to injuries; then (ver. 40) of acceptance of loss of property; then (ver. 41) of acceptance of a burden imposed; here of acceptance of a demand for pecuniary assistance. This, in its turn, forms an easy transition to the subject of ver. 43,
sqq.Give to him that asketh thee, etc. This verse has been often adduced by unbelievers to prove the incompatibility of our Lord's utterances with the conditions of modern society. Wrongly. Because our Lord is inculcating the proper spirit of Christian life, not giving rules to be literally carried out irrespective of circumstances. Hammond (
vide Ford) points out that we have "a countermand" in
2 Thessalonians 3:7, 10. (For the possibility of accounting for the verbal differences between this verse and
Luke 6:30 by supposing an Aramaic original, see Professor Marshall, in the
Expositor, April, 1891, p. 287.)
Parallel Commentaries ...
Greek
Giveδός(dos)Verb - Aorist Imperative Active - 2nd Person Singular
Strong's 1325:To offer, give; I put, place. A prolonged form of a primary verb; to give.to the [one]τῷ(tō)Article - Dative Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.who asksαἰτοῦντί(aitounti)Verb - Present Participle Active - Dative Masculine Singular
Strong's 154:To ask, request, petition, demand. Of uncertain derivation; to ask.you,σε(se)Personal / Possessive Pronoun - Accusative 2nd Person Singular
Strong's 4771:You. The person pronoun of the second person singular; thou.andκαὶ(kai)Conjunction
Strong's 2532:And, even, also, namely.do not turn away fromἀποστραφῇς(apostraphēs)Verb - Aorist Subjunctive Passive - 2nd Person Singular
Strong's 654:To turn away, pervert, remove; I restore, replace; mid: I desert, reject. From apo and strepho; to turn away or back.the [one]τὸν(ton)Article - Accusative Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.who wantsθέλοντα(thelonta)Verb - Present Participle Active - Accusative Masculine Singular
Strong's 2309:To will, wish, desire, be willing, intend, design.to borrowδανίσασθαι(danisasthai)Verb - Aorist Infinitive Middle
Strong's 1155:To lend; mid: I borrow. From daneion; to loan on interest; reflexively, to borrow.fromἀπὸ(apo)Preposition
Strong's 575:From, away from. A primary particle; 'off, ' i.e. Away, in various senses.you.σοῦ(sou)Personal / Possessive Pronoun - Genitive 2nd Person Singular
Strong's 4771:You. The person pronoun of the second person singular; thou.
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NT Gospels: Matthew 5:42 Give to him who asks you (Matt. Mat Mt) 
