Matthew 5:39

KJV

But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

KJV (with Strong's)

But {G1161} I {G1473} say {G3004} unto you {G5213}, That ye resist {G436} not {G3361} evil {G4190}: but {G235} whosoever {G3748} shall smite {G4474} thee {G4571} on {G1909} thy {G4675} right {G1188} cheek {G4600}, turn {G4762} to him {G846} the other {G243} also {G2532}.

Complete Jewish Bible

But I tell you not to stand up against someone who does you wrong. On the contrary, if someone hits you on the right cheek, let him hit you on the left cheek too!

Berean Standard Bible

But I tell you not to resist an evil person. If someone slaps you on your right cheek, turn to him the other also;

American Standard Version

but I say unto you, Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.

Commentary

### SUMMARY
Matthew 5:39 presents a foundational and challenging teaching from Jesus's Sermon on the Mount, calling his disciples to a radical ethic of non-retaliation in the face of personal insult and injury. This instruction transcends the prevailing legalistic understanding of justice, urging believers to respond to aggression not with vengeance or proportionate retribution, but with a counter-intuitive act of humility and grace that seeks to break cycles of hostility and reflect a higher kingdom standard.

### CONTEXT
* **Literary Context:** This verse is situated within the broader discourse of the Sermon on the Mount, specifically within a series of "antitheses" (Matthew 5:21-48) where Jesus reinterprets and deepens the understanding of the Mosaic Law. Following his exposition on anger, lust, divorce, and oaths, Jesus directly addresses the principle of *lex talionis* ("an eye for an eye, and a tooth for a tooth") in [Matthew 5:38](/matthew/5-38 "Matthew 5:38 - The Principle of Lex Talionis"). Rather than merely affirming the Old Testament's limitation on vengeance to proportionate retribution, Jesus elevates the standard, moving beyond legalistic justice to a profound call for radical love and non-resistance to evil. This teaching serves as a pivotal point, transitioning from external adherence to internal transformation.
* **Historical & Cultural Context:** The *lex talionis* (Law of Retaliation) found in passages like [Exodus 21:24](/exodus/21-24 "Exodus 21:24 - Eye for an Eye") and [Deuteronomy 19:21](/deuteronomy/19-21 "Deuteronomy 19:21 - Life for Life") was originally intended to limit excessive vengeance, ensuring that punishment did not exceed the crime. In Jesus's time, however, it was often interpreted as a justification for personal retribution. Furthermore, a "smite on the right cheek" was not merely a physical assault but a profound insult, typically delivered with a backhand by a right-handed person. This act was designed to humiliate and demean, especially if the recipient was considered of lower social status. Jesus's command directly challenges the deeply ingrained cultural norms of honor and shame, where defending one's honor through retaliation was expected.
* **Key Themes:** Matthew 5:39 contributes significantly to several overarching themes in the Sermon on the Mount and the broader Gospel of Matthew. It underscores the theme of **Radical Righteousness**, demonstrating that true righteousness surpasses mere external obedience to the law and demands an internal disposition of the heart. It exemplifies **Kingdom Ethics**, presenting a counter-cultural way of living that reflects the values of God's kingdom, where love and grace supersede human justice. This verse also highlights the theme of **Divine Justice**, encouraging believers to relinquish the right to personal vengeance and instead trust in God's ultimate justice, as echoed in [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance Belongs to God"). Finally, it foreshadows the **Suffering Servant** motif, anticipating Jesus's own non-retaliatory suffering, as seen in [Isaiah 53](/isaiah/53 "Isaiah 53 - The Suffering Servant").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Resist (Greek, _anthístēmi'_):** From G436, meaning "to stand against, i.e., oppose, withstand." In this context, Jesus is not advocating for passive acceptance of all evil or injustice, but specifically for a non-combative posture in personal retaliation. It's a command not to set oneself in opposition to an aggressor in kind, breaking the cycle of escalating conflict.
* **Evil (Greek, _ponērós'_):** From G4190, meaning "hurtful, i.e., evil (properly, in effect or influence), wicked(-ness)." This term can refer to evil itself, an evil act, or an evil person. In Matthew 5:39, it is often interpreted as referring to the "evil person" or "one who commits an evil act," implying that the resistance is not against the abstract concept of evil but against the one who inflicts it.
* **Smite (Greek, _rhapízō'_):** From G4474, meaning "to slap (with the palm of the hand)." This word denotes a specific kind of blow—a slap, often backhanded, to the face. As discussed in the context, this was not merely a physical injury but a profound insult, designed to humiliate and assert dominance over the recipient.

#### Verse Breakdown
* **"But I say unto you, That ye resist not evil:"** Jesus introduces a stark contrast to the preceding "eye for an eye" principle. The phrase "But I say unto you" (G1161 _dé_ G1473 _egṓ_ G3004 _légō_ G5213 _hymîn_) signifies a new, higher standard of conduct that transcends mere legalistic interpretation. The command "resist not evil" (G3361 _mḗ_ G436 _anthístēmi_ G4190 _ponērós_) is a directive against personal retaliation or opposition in kind when faced with an injurious act or person. It calls for a deliberate choice not to meet aggression with aggression.
* **"but whosoever shall smite thee on thy right cheek,"** This clause provides a concrete, culturally specific example of the "evil" to which one should not resist. As noted, a blow to the "right cheek" (G1909 _epí_ G4675 _soû_ G1188 _dexiós_ G4600 _siagṓn_) was typically a backhanded slap, a deeply humiliating and dehumanizing act. Jesus uses this vivid illustration to emphasize that his teaching applies even to the most personal and insulting forms of aggression, not just physical harm.
* **"turn to him the other also."** This is the counter-intuitive, radical response Jesus commands. To "turn to him the other also" (G4762 _stréphō_ G846 _autós_ G243 _állos_ G2532 _kaí_) means to offer the other cheek, inviting a similar insult or blow. This act is not an invitation to abuse, but a powerful, non-violent protest. It disarms the aggressor by refusing to engage on their terms, exposing the injustice of their action, and demonstrating a profound spiritual strength and humility that refuses to be drawn into a cycle of vengeance.

#### Literary Devices
Jesus employs **Hyperbole** in Matthew 5:39 to emphasize the radical nature of his teaching. While not advocating for limitless physical abuse, the vivid imagery of turning the other cheek serves to shock and challenge the listener's conventional understanding of justice and honor. This extreme example underscores the principle of non-retaliation in personal insults. The verse also functions as an **Antithesis** to the *lex talionis* principle presented in [Matthew 5:38](/matthew/5-38 "Matthew 5:38 - The Law of Retaliation"). Jesus directly contrasts the Old Testament's "eye for an eye" with his new, higher standard, highlighting the profound shift from proportionate retribution to radical grace. Furthermore, there is an element of **Symbolism** in the act of turning the other cheek. It symbolizes a refusal to engage in the aggressor's game of honor and shame, a willingness to absorb insult, and a profound trust in a higher form of justice than human retaliation. It represents a spiritual strength that disarms the aggressor by refusing to be provoked into violence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 5:39 is a cornerstone of Jesus's ethical teaching, revealing a divine standard of conduct that transcends human instinct for self-preservation and retribution. Theologically, it underscores God's character of patient endurance and restorative love, inviting believers to embody these attributes. It challenges the notion that justice is solely about punishment and retribution, instead pointing towards a transformative justice rooted in grace and reconciliation. This teaching is not a call to passivity in the face of all evil, but a specific command against personal vengeance, urging believers to break cycles of hatred and violence by responding with a spirit of humility and non-aggression, ultimately entrusting their vindication to God.

* [Luke 6:29](/luke/6-29 "Luke 6:29 - Parallel Teaching on Turning the Other Cheek")
* [Romans 12:17-21](/romans/12-17-21 "Romans 12:17-21 - Do Not Repay Evil for Evil")
* [1 Peter 2:23](/1_peter/2-23 "1 Peter 2:23 - Christ's Example of Non-Retaliation")

### REFLECTION AND APPLICATION
Matthew 5:39 calls us to a profound reorientation of our natural responses to offense and injury. In a world that often champions self-assertion, personal rights, and immediate retaliation, Jesus's command to "resist not evil" and "turn the other cheek" presents a radical, counter-cultural path. This is not about condoning abuse or passively allowing injustice to prevail in society, but about a personal disposition that renounces vengeance and seeks to break cycles of animosity. Practically, it means choosing grace over grievance in personal interactions, responding to insults with patience rather than anger, and seeking reconciliation even when wronged. It requires immense spiritual strength, humility, and a deep trust that God is the ultimate arbiter of justice. Embracing this teaching transforms our character, allowing us to reflect the very heart of Christ, who absorbed the world's insults and violence without retaliation, offering forgiveness instead. It challenges us to consider how our responses can either perpetuate conflict or become agents of peace and healing in a broken world.

#### Questions for Reflection
* **In what specific areas of my life do I find it most challenging to "resist not evil" or "turn the other cheek"?**
* **How does my desire for personal vindication or "justice" align or conflict with Jesus's teaching on non-retaliation?**
* **What practical steps can I take to cultivate a heart that responds to insult and injury with grace and humility, rather than immediate retaliation?**
* **How might my non-retaliatory response to a personal offense serve as a witness to the transformative power of Christ's love?**

### FAQ
**Does "resist not evil" mean Christians should never defend themselves or others from harm?**

Answer: No, the context of Matthew 5:39 primarily addresses personal insults and minor physical assaults, particularly those designed to humiliate, rather than acts of life-threatening violence or systemic injustice. The Greek word for "resist" (G436 _anthístēmi_) means to "stand against" or "oppose" in a retaliatory manner. Jesus is teaching against personal vengeance and the perpetuation of cycles of retribution. This passage does not negate the biblical principle of self-defense or the state's role in upholding justice (e.g., [Romans 13:4](/romans/13-4 "Romans 13:4 - The Authority of the State")). Rather, it calls for a radical, Christ-like response to personal affronts, prioritizing humility and love over the natural human inclination to strike back.

### CHRIST-CENTERED FULFILLMENT
Matthew 5:39 finds its ultimate fulfillment in the person and work of Jesus Christ himself. He is the perfect embodiment of the very ethic he commands. Throughout his earthly ministry, Jesus consistently demonstrated non-retaliation in the face of profound insult and injustice. When reviled, he did not revile in return; when he suffered, he made no threats ([1 Peter 2:23](/1_peter/2-23 "1 Peter 2:23 - Christ's Example of Suffering")). His arrest, trial, and crucifixion are the supreme examples of "turning the other cheek" on a cosmic scale. Though he possessed all power, he willingly submitted to the smiting and humiliation, absorbing the evil of humanity without retaliation, thereby breaking the cycle of sin and death. His prayer from the cross, "[Father, forgive them, for they know not what they do](/luke/23-34 "Luke 23:34 - Jesus' Prayer for Forgiveness")," is the ultimate expression of non-resistance to evil, demonstrating divine love that overcomes hatred and offers reconciliation. Through his sacrificial act, Jesus did not merely teach non-retaliation; he lived it, providing the means for humanity to be reconciled to God and empowering his followers to live out this radical ethic through the indwelling of his Spirit ([Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Thessalonians 5:15

See that none render evil for evil unto any [man]; but ever follow that which is good, both among yourselves, and to all [men].

1 Peter 3:9

Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.

Romans 12:17

Recompense to no man evil for evil. Provide things honest in the sight of all men.

Romans 12:19

Dearly beloved, avenge not yourselves, but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord.

Proverbs 20:22

¶ Say not thou, I will recompense evil; [but] wait on the LORD, and he shall save thee.

Luke 6:29

And unto him that smiteth thee on the [one] cheek offer also the other; and him that taketh away thy cloke forbid not [to take thy] coat also.

Luke 6:30

Give to every man that asketh of thee; and of him that taketh away thy goods ask [them] not again.