TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 6:27–36. His four-level outline is real structure in the source text, so it is rendered as structure.
These verses agree with Mat 5:38, to the end of that chapter: I say unto you that hear (Luk 6:27), to all you that hear, and not to disciples only, for these are lessons of universal concern. He that has an ear, let him hear. Those that diligently hearken to Christ shall find he has something to say to them well worth their hearing. Now the lessons Christ here teacheth us are,
I.That we must render to all their due, and be honest and just in all our dealings (Luk 6:31):
As ye would that men should do to you, do ye also to them likewise; for this is loving your neighbour as yourselves. What we should expect, in reason, to be done to us, either in justice or charity, by others, if they were in our condition and we in theirs, that, as the matter stands, we must do to them. We must put our souls into their souls' stead, and then pity and succour them, as we should desire and justly expect to be ourselves pitied and succoured.
II.That we must be free in giving to them that need (Luk 6:30):
"Give to every man that asketh of thee, to every one that is a proper object of charity, that wants necessaries, which thou hast wherewithal to supply out of thy superfluities. Give to those that are not able to help themselves, to those that have not relations in a capacity to help them." Christ would have his disciples ready to distribute, and willing to communicate, to their power in ordinary cases, and beyond their power in extraordinary.
III.That we must be generous in forgiving those that have been any way injurious to us.
1.We must not be extreme in demanding our right, when it is denied us: "Him that taketh away thy cloak, either forcibly or fraudulently, forbid him not by any violent means to take thy coat also, Luk 6:29. Let him have that too, rather than fight for it. And (Luk 6:30) of him that taketh thy goods" (so Dr. Hammond thinks it should be read), "that borrows them, or that takes them up from thee upon trust, of such do not exact them; if Providence have made such insolvent, do not take the advantage of the law against them, but rather lose it than take them by the throat, Mat 18:28. If a man run away in thy debt, and take away thy goods with him, do not perplex thyself, nor be incensed against him."
2.We must not be rigorous in revenging a wrong when it is done us: "Unto him that smiteth thee on the one cheek, instead of bringing an action against him, or sending for a writ for him, or bringing him before a justice, offer also the other;" that is, "pass it by, though thereby thou shouldest be in danger of bringing upon thyself another like in dignity, which is commonly pretended in excuse of taking the advantage of the law in such a case. If any one smite thee on the cheek, rather than give another blow to him, be ready to receive another from him;" that is, "leave it to God to plead thy cause, and do thou sit down silent under the affront." When we do thus, God will smite our enemies, as far as they are his, upon the cheek bone, so as to break the teeth of the ungodly (Psa 3:7); for he hath said, Vengeance is mine, and he will make it appear that it is so when we leave it to him to take vengeance.
3.Nay, we must do good to them that do evil to us. This is that which our Saviour, in these verses, chiefly designs to teach us, as a law peculiar to his religion, and a branch of the perfection of it.
(1.)We must be kind to those from whom we have received injuries. We must not only love our enemies, and bear a good will to them, but we must do good to them, be as ready to do any good office to them as to any other person, if their case call for it, and it be in the power of our hands to do it. We must study to make it appear, by positive acts, if there be an opportunity for them, that we bear them no malice, nor see revenge. Do they curse us, speak ill of us, and wish ill to us? Do they despitefully use us, in word or deed? Do they endeavour to make us contemptible or odious? Let us bless them, and pray for them, speak well of them, the best we can, wish well to them, especially to their souls, and be intercessors with God for them. This is repeated, Luk 6:35 : love your enemies, and do them good. To recommend this difficult duty to us, it is represented as a generous thing, and an attainment few arrive at. To love those that love us has nothing uncommon in it, nothing peculiar to Christ's disciples, for sinners will love those that love them. There is nothing self-denying in that; it is but following nature, even in its corrupt state, and puts no force at all upon it (Luk 6:32): it is no thanks to us to love those that say and do just as we would have them. "And (Luk 6:33) if you do good to them that do good to you, and return their kindnesses, it is from a common principle of custom, honour, and gratitude; and therefore what thanks have you? What credit are you to the name of Christ, or what reputation do you bring to it? for sinners also, that know nothing of Christ and his doctrine, do even the same. But it becomes you to do something more excellent and eminent, herein to out-do your neighbours, to do that which sinners will not do, and which no principle of theirs can pretend to reach to: you must render good for evil;" not that any thanks are due to us, but then we are to our God for a name and a praise and he will have the thanks.
(2.)We must be kind to those from whom we expect no manner of advantage (Luk 6:35): Lend, hoping for nothing again. It is meant of the rich lending to the poor a little money for their necessity, to buy daily bread for themselves and their families, or to keep them out of prison. In such a case, we must lend, with a resolution not to demand interest for what we lend, as we may most justly from those that borrow money to make purchases withal, or to trade with. But that is not all; we must lend though we have reason to suspect that what we lend we lose, lend to those who are so poor that it is not probable they will be able to pay us again. This precept will be best illustrated by that law of Moses (Deu 15:7-10), which obliges them to lend to a poor brother as much as he needed, though the year of release was at hand. Here are two motives to this generous charity.
[1.]It will redound to our profit; for our reward shall be great, Luk 6:35. What is given, or laid out, or lent and lost on earth, from a true principle of charity, will be made up to us in the other world, unspeakably to our advantage. "You shall not only be repaid, but rewarded, greatly rewarded; it will be said to you, Come, ye blessed, inherit the kingdom."
[2.]It will redound to our honour; for herein we shall resemble God in his goodness, which is the greatest glory: "Ye shall be the children of the Highest, shall be owned by him as his children, being like him." It is the glory of God that he is kind to the unthankful and to the evil, bestows the gifts of common providence even upon the worst of men, who are every day provoking him, and rebelling against him, and using those very gifts to his dishonour. Hence he infers (Luk 6:36), Be merciful, as your Father is merciful; this explains Mat 5:48, "Be perfect, as our Father is perfect. Imitate your Father in those things that are his brightest perfections." Those that are merciful as God is merciful, even to the evil and the unthankful, are perfect as God is perfect; so he is pleased graciously to accept it, though infinitely falling short. Charity is called the bond of perfectness, Col 3:14. This should strongly engage us to be merciful to our brethren, even such as have been injurious to us, not only that God is so to others, but that he is so to us, though we have been, and are, evil and unthankful; it is of his mercies that we are not consumed.
Historical interpretation
Six Centuries of Reception
22 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, thou shalt love God who made thee; second, thy neighbour as thyself; and all things whatsoever thou wouldst should not occur to thee, thou also to another do not do. And of these sayings the teaching is this: Bless them that curse you, and pray for your enemies, and fast for them that persecute you. For what thank is there, if ye love them that love you? Do not also the Gentiles do the same? But do ye love them that hate you; and ye shall not have an enemy. Abstain thou from fleshly and worldly lusts. If one give thee a blow upon thy right cheek, turn to him the other also; and thou shalt be perfect. If one impress thee for one mile, go with him two. If one take away thy cloak, give him also thy coat. If one take from thee thine own, ask it not back for indeed thou art not able. Give to every one that asketh thee, and ask it not back; for the Father willeth that to all should be given of our own blessings (free gifts).
And concerning our being patient of injuries, and ready to serve all, and free from anger, this is what He said: "To him that smiteth thee on the one cheek, offer also the other; and him that taketh away thy cloak or coat, forbid not. And whosoever shall be angry, is in danger of the fire. And every one that compelleth thee to go with him a mile, follow him two. And let your good works shine before men, that they, seeing them, may glorify your Father which is in heaven."
And for this reason did the Lord, instead of that commandment, "Thou shalt not commit adultery," forbid even concupiscence; and instead of that which runs thus, "Thou shalt not kill," He prohibited anger; and instead of the law enjoining the giving of tithes, He told us to share all our possessions with the poor; and not to love our neighbours only, but even our enemies; and not merely to be liberal givers and bestowers, but even that we should present a gratuitous gift to those who take away our goods. For "to him that taketh away thy coat," He says, "give to him thy cloak also; and from him that taketh away thy goods, ask them not again; and as ye would that men should do unto you, do ye unto them:" so that we may not grieve as those who are unwilling to be defrauded, but may rejoice as those who have given willingly, and as rather conferring a favour upon our neighbours than yielding to necessity.
To love friends is the custom for all people, but to love enemies is customary only for Christians.
Else how will one, when he has two coats, give the one of them to the naked, unless he be a man likewise to offer to one who takes away his coat his cloak as well? How shall we fashion to us friends from mammon, if we love it so much as not to put up with its loss? We shall perish together with the lost mammon.
Well, but Christ plainly teaches a new kind of patience, when He actually prohibits the reprisals which the Creator permitted in requiring "an eye for an eye, and a tooth for a tooth," and bids us, on the contrary, "to him who smiteth us on the one cheek, to offer the other also, and to give up our coat to him that taketh away our cloak." No doubt these are supplementary additions by Christ, but they are quite in keeping with the teaching of the Creator.
How will you love your enemies and pray for your adversaries and persecutors? We see what happened in the case of Stephen. When he was being killed by the violence and stones of the Jews, he did not ask for vengeance but forgiveness for his murderers, saying: “O Lord, do not lay this sin against them.” So it was most fitting that the first martyr for Christ who, in preceding by his glorious death the martyrs that were to come, was not only a preacher of the Lord’s suffering but also an imitator of his most patient gentleness.
“An eye for an eye” is the perfection of justice. “Whoever strikes you on the cheek, turn the other to him” is the consummation of grace. While both continually have their criteria, he proposed them to us through the two successive Testaments. The first Testament had the killing of animals for compensation, because justice did not permit that one should die in place of another. The second Testament was established through the blood of a man, who through his grace gave himself on behalf of all. One therefore was the beginning, and the other the completion. He in whom are both the end and the beginning is perfect. In the case of those who do not understand, the beginning and end are estranged one from the other. In the study of them, however, they are one.Therefore this principle of a blow for a blow has indeed been transformed. If you strive for perfection, whoever strikes you, turn to him the other [cheek].
“Lend to those from whom you do not hope to receive in return.” “And what sort of a loan is this,” he says, “to which there is no hope of a return attached?” Consider the force of the statement, and you will admire the kindness of the Lawmaker. When you have the intention of providing for a poor person for the Lord’s sake, it is at the same time both a gift and a loan. It is a gift because of the expectation of no repayment, but a loan because of the great gift of the Master who pays in his place and who, receiving trifling things through a poor person, will give great things in return for them.
(in reg. brev. 176.) It is indeed the part of an enemy to injure and be treacherous. Every one then who does harm in any way to any one is called his enemy.
(ubi sup.) But because man consists of body and soul, to the soul indeed we shall do this good, by reproving and admonishing such men, and leading them by the hand to conversion; but to the body, by profiting them in the necessaries of life.
It follows, Bless them that curse you.
(in Esai. 1, 23. in App.) But we almost all of us offend against this command, and especially the powerful and rulers, not only if they have suffered insult, but if respect is not paid them, accounting all those their enemies who treat them with less consideration than they think they deserve. But it is a great dishonour in a prince to be ready to take revenge. For how shall he teach another, to return to no man evil for evil (Rom. 12:17.), if he is eager to retaliate on him who injures him.
"If any one gives thee a stroke on thy right cheek, turn to him the other also.".
And, "He that will sue thee at the law, and take away thy coat, let him have thy cloak also."
Love is commanded when it is said, “Love your enemies,” so that the saying which was uttered already before the church may be fulfilled: “Set in order love in me.” For love is set in order when the precepts of love are formed. See how it began from the heights and cast the law undeneath the backs of the gospel’s blessing. The law commands the revenge of punishment. The gospel bestows love for hostility, benevolence for hatred, prayer for curses, help for the persecuted, patience for the hungry and grace of reward. How much more perfect the athlete who does not feel injury!
And mark, that Matthew by rewards called the people to virtue and faith, but Luke also frightened them from their sins and iniquities by the denunciation of future punishment.
Having proceeded in the enumeration of many heavenly actions, He not unwisely comes to this place last, that He might teach the people confirmed by the divine miracles to march onward in the footsteps of virtue beyond the path of the law. Lastly, among the three greatest, (hope, faith, and charity,) the greatest is charity, which is commanded in these words, Love your enemies.
What Christ said in word, he proved also by example. Indeed, when he was on the cross, he said in reference to his persecutors who were slandering him, “Father, forgive them, for they do not know what they are doing,” so that he might pray for his slanderers, although he could have forgiven them himself.
On saying this, he took an instance, and set before us the doctrine of philanthropy, which you had explained to him, which rather appeared to me to be very unjust, and I shall tell you how. He alleged that it was right to present to him who strikes you on the one cheek the other also, and to give to him who takes away your cloak your tunic also, and to go two miles with him who compels you to go one, and such like.
(Hom. 18. in Matt.) But He says not, Do not hate, but love; nor did He merely command to love, but also to do good, as it follows, Do good to them which hate you.
For they who pierce their own souls deserve tears and weeping, not curses. For nothing is more hateful than a cursing heart, or more foul than a tongue which utters curses. O man, spit not forth the poison of asps, nor be turned into a beast. Thy mouth was given thee not to bite with, but to heal the wounds of others. But he commands us to count our enemies in the rank of our friends, not only in a general way, but as our particular friends for whom we are accustomed to pray; as it follows, Pray for them which persecute you. But many on the contrary falling down, and striking their faces upon the ground, and stretching forth their hands, pray God not for their sins, but against their enemies, which is nothing else but piercing their own selves. When thou prayest to Him that He would hear thee cursing thy enemies, who has forbidden thee to pray against thy enemies, how is it possible for thee to be heard, since thou art calling Him to hear thee by striking an enemy in the king's presence, not with the hand indeed, but with thy words. What art thou doing, O man? thou standest to obtain pardon of your sins, and thou fillest thy mouth with bitterness. It is a time of forgiveness, prayer, and mourning, not of rage.
(Hom. 18. in Matt.) For physicians also, when they are attacked by madmen, have then most compassion on them, and exert themselves to restore them. Have thou also a like consideration towards thy persecutors; for it is they who are under the greatest infirmity. And let us not cease until they have exhausted all their bitterness, they will then overpower thee with thanks, and God Himself will give thee a crown, because thou hast delivered thy brother from the worst disease.
(ubi sup.) Now He said not, Bear humbly the rule of thy persecutor, but, Go on wisely, and prepare thyself to suffer what he desires thee to do; overcoming his insolence by thy great prudence, that he may depart with shame at thy excellent endurance.
But some one will say, How can this be? When thou hast seen God made man, and suffering so many things for thee, dost thou still ask and doubt how it is possible to pardon the iniquities of thy fellow servants? Who has suffered what thy God has, when He was bound, scourged, enduring to be spat upon, suffering death? Here it follows, But to every one who seeks, give.
Herein however we do not lightly err, when not only we give not to those who seek, but also blame them? Why (you say) does he not work, why is the idle man fed? Tell me, dost thou then possess by labour? but still if thou workest, dost thou work for this, that thou shouldest blame another? For a single loaf and coat dost thou call a man covetous? Thou givest nothing, make then no reproaches. Why dost thou neither take pity thyself, and dissuadest those who would? If we spend upon all indifferently, we shall always have compassion: for because Abraham entertains all, he also entertains angels. For if a man is a homicide and a robber, does he not, thinkest thou, deserve to have bread? Let us not then be severe censors of others, lest we too be strictly judged.
It follows, And of him that taketh away thy goods, ask them not again.
(Hom. 10. in 1 Cor.) Every thing we have we receive from God. But when we speak of "mine and thine," they are only bare words. For if you assert a house to be yours, you have uttered an expression which wants the substance of reality. For both the air, the soil, and the moisture, are the Creator's. Thou again art he who has built the house; but although the use is thine, it is doubtful, not only because of death, but also on account of the issues of things. Thy soul is not thy own possession, and will be reckoned to thee in like manner as all thy goods. God wishes those things to be thine which are entrusted to thee for thy brethren, and they will be thine if thou hast dispensed them for others. But if thou hast spent richly upon thyself what things are thine, they are now become another's. But through a wicked desire of wealth men strive together in a state contrary to Christ's words, And of him that taketh away thy goods, ask them not again.
(Hom. 13. ad Pop. Ant.) Now we have a natural law implanted in us, by which we distinguish between what is virtue, and what is vice. Hence it follows, And as ye would that men should do unto you, do ye also to them. He does not say, Whatever ye would not that men should do unto you, do not ye. For since there are two ways which lead to virtue, namely, abstaining from evil, and doing good, he names one, signifying by it the other also. And if indeed He had said, That ye may be men, love the beasts, the command would be a difficult one. But if they are commanded to love men, which is a natural admonition, wherein lies the difficulty, since even the wolves and lions observe it, whom a natural relation compels to love one another. It is manifest then that Christ has ordained nothing surpassing our nature, but what He had long before implanted in our conscience, so that thy own will is the law to thee. And if thou wilt have good done unto thee, thou must do good to others; if thou wilt that another should show mercy to thee, thou must show mercy to thy neighbour.
(de Ser. Dom. lib. 1. c. 19.) He says this of garments, houses, farms, beasts of burdens, and generally of all property. But a Christian ought not to possess a slave as he does a horse or money. If a slave is more honourably governed by thee than by him who desires to take him from thee, I know not whether any one would dare to say, that he ought to be despised, as a garment (ut vestimentum.)
But this way of life was well adapted to the holy teachers who were about to preach throughout the earth the word of salvation, and if it had been their will to take vengeance upon their persecutors, had failed to call them to the knowledge of salvation.
Now the old law commanded us not to injure one another; or if we are first injured, not to extend our wrath beyond the measure of the injurer, but the fulfilling of the law is in Christ and in His commands. Hence it follows, And unto him that smiteth thee on the one cheek, offer also the other.
But the Lord would moreover have us to be despisers of property. As it follows, And him that taketh away thy cloak, forbid not to take thy coat also. For this is the soul's virtue, which is altogether alien from feeling the pleasure of wealth. For it becomes him who is merciful even to forget his misfortunes, that we may confer the same benefits upon our persecutors, whereby we assist our dear friends.
When a man overcomes justice by mercy, he is crowned, though not with crowns awarded under the law to the righteous, but with the crowns of the mature who are under the gospel. The ancient law also dictates that a man must give to the poor from his own means, and clothe the naked, and love his neighbor as himself. It forbids injustice and lying. But the perfection of the gospel’s dispensation commands the following: “Give to every man that asks of you, and of him that takes away your goods ask them not again.” And further, a man must not merely with joy suffer injustice as regards his possessions and the rest of the external things that come upon him, but he must also lay down his life for his brother. This is the merciful man.
And from one who takes away your cloak, do not withhold your tunic either. What has been said about the cloak and tunic is not just about these, but should apply to all things which we say are temporarily ours by some right. For if this has been commanded about necessities, how much more fitting it is to disdain superfluities.
Having spoken above of what they might suffer from their enemies, He now points out how they ought to conduct themselves towards their enemies, saying, But I say to you who hear.
But the question is fairly raised, how it is that in the prophets are to be found many curses against their enemies. Upon which we must observe, that the prophets in the imprecations they uttered foretold the future, and that not with the feelings of one who wishes, but in the spirit of one who foresees.
If anyone strikes you on the cheek, offer the other also. He does not say, do not strike the one who strikes you, although this is also a great commandment, but he says: prepare yourself to be struck again. This pertains to mercy, as understood especially by those who serve like fathers, or those who serve those dearest to them, such as sick ones, little ones, or the mentally disturbed, from whom they often suffer many things. And if their health requires it, they even offer themselves to suffer more, until the weakness of age or illness passes. Therefore, the Lord, the physician of souls, instructed those who would heal others, what else could he teach them but to bear with the infirmities of those whose health they wish to care for with a calm mind? For all wickedness comes from weakness of spirit, because nothing is more innocent than one who is perfect in virtue. Many know how to offer the other cheek, but do not know how to love the one who strikes them. But the Lord himself, who certainly first fulfilled the precepts he taught, did not offer the other cheek to the servant of the priest who struck him, but moreover said: If I have spoken wrongly, bear witness to the wrong; but if rightly, why do you strike me? (John XVIII). Yet he was not unprepared in heart, not only to be struck on the other cheek for the salvation of all, but even to be crucified with his whole body.
Continue studying Luke 6:29 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Luke 6:29 presents a radical ethical challenge from Jesus, urging His disciples to respond to personal insult and material deprivation with active non-retaliation and extraordinary generosity. Far from advocating passive victimhood, this command calls for a counter-cultural posture that breaks cycles of vengeance and covetousness, demonstrating a profound trust in God's provision and a commitment to overcoming evil with good through self-sacrificial love.
Context
Literary Context
Luke 6:29 is situated within Jesus' "Sermon on the Plain" (Luke 6:17-49), which parallels elements of Matthew's more extensive "Sermon on the Mount" (Matthew 5-7). This particular verse follows Jesus' pronouncements of blessings and woes (Luke 6:20-26) and immediately precedes His core teachings on loving enemies (Luke 6:27) and giving to those who ask (Luke 6:30). It forms a crucial part of Jesus' exposition on radical discipleship, illustrating the practical outworking of His command to "love your enemies, do good to those who hate you" (Luke 6:27). The passage collectively redefines justice and righteousness from a kingdom perspective, moving beyond the "eye for an eye" mentality to a transformative ethic of grace.
Historical & Cultural Context
In the Greco-Roman and Jewish societies of Jesus' day, honor and shame were paramount. To be struck on the cheek (specifically, the right cheek, implying a backhand slap from a right-handed person, a deeply insulting gesture) was not primarily about physical injury but about public humiliation and an assault on one's honor. Such an act would typically demand immediate retaliation to restore one's social standing. Furthermore, clothing, especially the outer cloak (himátion), held significant cultural and legal importance. It often served as a person's blanket at night and could be used as collateral for a loan, though Mosaic Law mandated its return by nightfall if taken from the poor (Exodus 22:26-27). The inner tunic (chitṓn) was a more basic garment. Jesus' instructions directly challenge these deeply ingrained cultural norms regarding honor, justice, and material possessions, calling for a radical reorientation of values that prioritizes kingdom ethics over societal expectations.
Key Themes
This verse powerfully contributes to several overarching themes in Luke's Gospel and Jesus' teaching. Firstly, it underscores the theme of radical discipleship, calling followers to an ethic that transcends conventional human wisdom and societal norms. It's a call to live distinctively as citizens of God's kingdom. Secondly, it exemplifies active non-retaliation and peacemaking, advocating for a response to aggression that disarms rather than escalates, aiming to break cycles of violence and hatred. This is not passive acceptance but a deliberate, powerful act of love. Thirdly, the command regarding garments highlights radical generosity and detachment from material possessions, urging disciples to hold their belongings loosely, trusting in God's provision rather than earthly security. This theme is echoed throughout Luke's Gospel, particularly in its emphasis on care for the poor and warnings against wealth (e.g., Luke 12:13-34). Ultimately, these commands are expressions of agape love—a self-sacrificial, unconditional love that extends even to enemies, seeking their ultimate good and transformation, as seen in Matthew 5:44.
Exposition and Analysis
Key Word Analysis
This verb describes striking, beating, or pummeling, often with repeated blows, and can imply punishment or offending the conscience. In the context of the cheek, it emphasizes a deliberate, humiliating assault rather than a casual slap. Jesus' command to "offer also the other" is thus a profound refusal to engage in the expected cycle of honor-retaliation, instead absorbing the insult and asserting a spiritual dignity that transcends the attacker's intent to shame.
This word means to hold near, present, afford, or exhibit. It denotes an active, intentional, and voluntary presentation. The instruction is not to passively endure but to actively "offer" the other cheek, signifying a conscious choice to respond with grace and non-resistance rather than a forced submission. This proactive stance is central to Jesus' radical ethic.
Meaning to lift up, take up or away, this verb describes the act of deprivation or removal. Whether by legal process (like a lawsuit for debt) or outright theft, the command addresses a situation where one's essential possessions are being seized. Jesus' teaching here extends the principle of non-retaliation from personal insult to material loss, challenging the disciple's attachment to earthly goods and their right to defend them.
Verse Breakdown
"And unto him that smiteth thee on the [one] cheek offer also the other;"
This clause addresses the response to personal insult and physical aggression. The act of striking the cheek was a profound act of humiliation. Jesus' command to "offer also the other" is not an invitation to abuse, but a revolutionary refusal to participate in the cycle of violence and vengeance. It signifies a willingness to absorb the insult without retaliating, demonstrating a spiritual resilience and a commitment to breaking the pattern of "an eye for an eye." It asserts a dignity that cannot be taken away by an aggressor's act.
"and him that taketh away thy cloke forbid not [to take thy] coat also."
This clause extends the principle of non-retaliation to material possessions. The "cloak" (himátion) was an outer garment, often a person's most valuable possession, sometimes even serving as a bed. The "coat" (chitṓn) was the inner tunic. To give up both signifies an extreme, voluntary surrender of one's rights and even essential security. This teaches radical generosity and detachment from material wealth, emphasizing a trust in God's provision and a focus on spiritual values over earthly possessions. It challenges the natural human instinct to defend one's property at all costs.
Literary Devices
Luke 6:29 employs several powerful literary devices to convey its profound message. Hyperbole is evident in the extreme nature of the commands: literally offering the other cheek or giving up all one's clothing goes beyond typical human expectation, serving to shock the audience and underscore the radical nature of kingdom ethics. This exaggeration is not meant to be a literal, universal rule for every situation, but rather to illustrate the depth of self-sacrificial love and non-resistance required. Symbolism is also central; the "cheek" symbolizes one's honor and dignity, while the "cloak" and "coat" symbolize essential material security and possessions. Jesus uses these concrete images to represent broader principles of how to respond to assaults on one's person and property. Finally, the passage presents a profound Paradox: true strength and victory are found not in asserting one's rights or retaliating, but in voluntarily relinquishing them, thereby breaking the cycle of violence and demonstrating a higher, divine ethic. This counter-intuitive approach reveals a spiritual power that transcends worldly might.
Theological and Thematic Connections
Luke 6:29 is a cornerstone of Jesus' ethic of radical love and non-retaliation, deeply rooted in the character of God Himself, who "is kind to the ungrateful and wicked" (Luke 6:35). This teaching challenges the natural human inclination towards retributive justice, pushing disciples beyond the Old Testament principle of lex talionis (eye for an eye) to a higher standard of grace and mercy. It is not a call to ignore injustice or to passively accept all forms of abuse, but rather a command to break the cycle of violence and hatred by refusing to mirror the aggressor's actions. The theological implication is that believers, as children of God, are to reflect His boundless love and patience, trusting Him to be the ultimate arbiter of justice. This passage underscores that true spiritual victory often lies in self-sacrifice and a willingness to suffer wrong rather than inflict it, mirroring Christ's own path.
Reflection and Application
Luke 6:29 presents a profound challenge to our natural instincts and societal norms. In a world that often prioritizes self-preservation, retaliation, and the accumulation of possessions, Jesus calls us to a counter-cultural way of life. This passage invites us to examine our hearts when faced with insult, injustice, or material loss. Are we quick to defend our honor, demand our rights, or cling to our possessions? Or are we willing to absorb the offense, extend grace, and release our grip on what we deem ours, trusting God with our security and vindication? This radical posture is not a sign of weakness but of profound spiritual strength, rooted in humility, faith, and a deep understanding of God's sovereignty. It empowers us to break cycles of conflict, to disarm hostility with love, and to demonstrate a freedom from worldly attachments that points to a greater kingdom reality. Applying this verse means cultivating a heart that is quick to forgive, slow to anger, and generous to a fault, seeking to overcome evil with good in every interaction.
Questions for Reflection
FAQ
Does this command mean we should never defend ourselves or others from harm, or seek justice for wrongs committed?
Luke 6:29, along with its parallel in Matthew 5:39, primarily addresses personal retaliation and the spirit of vengeance. It calls believers to a posture of non-retaliation in response to personal insult and minor aggression, aiming to break the cycle of "an eye for an eye." It does not, however, negate the concept of justice or the role of governing authorities in maintaining order and punishing wrongdoing (Romans 13:1-7). Nor does it necessarily forbid self-defense in life-threatening situations or the protection of vulnerable individuals. The emphasis is on the individual believer's heart attitude: to respond with love and grace rather than personal retribution, trusting God for ultimate vindication and justice, and seeking to overcome evil with good.
What is the significance of the "cloak" and "coat" in this passage?
In ancient Israel, the "cloak" (himátion) was an outer garment, often a large piece of cloth that served multiple purposes: clothing, a blanket at night, and even collateral for a loan. Mosaic Law explicitly protected the poor by requiring that a cloak taken as a pledge be returned by nightfall (Exodus 22:26-27). The "coat" (chitṓn) was an inner tunic, a more basic and essential garment worn directly against the skin. Jesus' command to give up both—even the inner garment after the outer one has been taken—is an act of extreme, voluntary surrender of one's rights and possessions. It highlights a radical detachment from material security and a profound trust in God's provision, demonstrating a heart free from covetousness and focused on spiritual values.
Christ-Centered Fulfillment
Luke 6:29 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ Himself. He perfectly embodied the radical ethic He taught. When struck on the cheek during His trial, Jesus did not offer the other cheek in the literal sense, but He did respond with a question that challenged the injustice, demonstrating a divine dignity and refusal to be shamed (John 18:22-23). More significantly, His entire passion narrative is the ultimate demonstration of non-retaliation and self-sacrificial love. As the Lamb of God, He allowed Himself to be led to the slaughter, enduring insult, physical abuse, and crucifixion without reviling in return. Isaiah 50:6 prophesied, "I gave my back to those who strike me, and my cheeks to those who pull out the beard; I hid not my face from disgrace and spitting." This prophecy was perfectly fulfilled in Christ. 1 Peter 2:23 beautifully articulates this: "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." Jesus' willingness to surrender His life, His rights, and even His garments (Matthew 27:35) for the sake of humanity's salvation is the supreme example of the radical generosity and non-retaliation commanded in Luke 6:29. His sacrifice breaks the cycle of sin and death, offering grace where judgment was due, and demonstrating that true victory is found in self-giving love.