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“The Superior Standard: Non-Retaliation”· Matthew 5:38–42
Translation
King James Version
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.
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.
World English Bible Messianic
But I tell you, don’t resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also.
Geneva Bible (1599)
But I say vnto you, Resist not euill: but whosoeuer shall smite thee on thy right cheeke, turne to him the other also.
Young's Literal Translation
but I--I say to you, not to resist the evil, but whoever shall slap thee on thy right cheek, turn to him also the other;
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 5:38–42. His three-level outline is real structure in the source text, so it is rendered as structure.
Passage under commentMatthew 5:38–42
38¶ Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
39But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
40And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.
41And whosoever shall compel thee to go a mile, go with him twain.
42Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
I. II. Main points1. 2. Sub-points(1.) (2.) Details
In these verses the law of retaliation is expounded, and in a manner repealed. Observe,
I.What the Old Testament permission was, in case of injury; and here the expression is only, Ye have heard that is has been said; not, as before, concerning the commands of the decalogue, that it has been said by, or to, them of old time. It was a command, that every one should of necessity require such satisfaction; but they might lawfully insist upon it, if they pleased; an eye for an eye, and a tooth for a tooth. This we find, Exo 21:24; Lev 24:20; Deu 19:21; in all which places it is appointed to be done by the magistrate, who bears not the sword in vain, but is the minister of God, an avenger to execute wrath, Rom 13:4. It was a direction to the judges of the Jewish nation what punishment to inflict in case of maims, for terror to such as would do mischief on the one hand, and for a restraint to such as have mischief done to them on the other hand, that they may not insist on a greater punishment than is proper: it is not a life for an eye, nor a limb for a tooth, but observe a proportion; and it is intimated (Num 35:31), that the forfeiture in this case might be redeemed with money; for when it is provided that no ransom shall be taken for the life of a murderer, it is supposed that for maims a pecuniary satisfaction was allowed.
But some of the Jewish teachers, who were not the most compassionate men in the world, insisted upon it as necessary that such revenge should be taken, even by private persons themselves, and that there was no room left for remission, or the acceptance of satisfaction. Even now, when they were under the government of the Roman magistrates, and consequently the judicial law fell to the ground of course, yet they were still zealous for any thing that looked harsh and severe.
Now, so far this is in force with us, as a direction to magistrates, to use the sword of justice according to the good and wholesome laws of the land, for the terror of evil-doers, and the vindication of the oppressed. That judge neither feared God nor regarded man, who would not avenge the poor widow of her adversary, Luk 18:2, Luk 18:3. And it is in force as a rule to lawgivers, to provide accordingly, and wisely to apportion punishments to crimes, for the restraint of rapine and violence, and the protection of innocency.
II.What the New Testament precept is, as to the complainant himself, his duty is, to forgive the injury as done to himself, and no further to insist upon the punishment of it than is necessary to the public good: and this precept is consonant to the meekness of Christ, and the gentleness of his yoke.
Two things Christ teaches us here:
1.We must not be revengeful (Mat 5:39); I say unto you, that ye resist not evil; - the evil person that is injurious to you. The resisting of any ill attempt upon us, is here as generally and expressly forbidden, as the resisting of the higher powers is (Rom 13:2); and yet this does not repeal the law of self-preservation, and the care we are to take of our families; we may avoid evil, and may resist it, so far as is necessary to our own security; but we must not render evil for evil, must not bear a grudge, nor avenge ourselves, nor study to be even with those that have treated us unkindly, but we must go beyond them by forgiving them, Pro 20:22; Pro 24:29; Pro 25:21, Pro 25:22; Rom 12:7. The law of retaliation must be made consistent with the law of love: nor, if any have injured us, is our recompence in our own hands, but in the hands of God, to whose wrath we must give place; and sometimes in the hands of his viceregents, where it is necessary for the preservation of the public peace; but it will not justify us in hurting our brother to say that he began, for it is the second blow that makes the quarrel; and when we were injured, we had an opportunity not to justify our injuring him, but to show ourselves the true disciples of Christ, by forgiving him.
Three things our Saviour specifies, to show that Christians must patiently yield to those who bear hard upon them, rather than contend; and these include others.
(1.)A blow on the cheek, which is an injury to me in my body; "Whosoever shall smite thee on thy right cheek," which is not only a hurt, but an affront and indignity (Co2 11:20), if a man in anger or scorn thus abuse thee, "turn to him the other cheek;" that is, "instead of avenging that injury, prepare for another, and bear it patiently: give not the rude man as good as he brings; do not challenge him, nor enter an action against him; if it be necessary to the public peace that he be bound to his good behaviour, leave that to the magistrate; but for thine own part, it will ordinarily be the wisest course to pass it by, and take no further notice of it: there are no bones broken, no great harm done, forgive it and forget it; and if proud fools think the worse of thee, and laugh at thee for it, all wise men will value and honour thee for it, as a follower of the blessed Jesus, who, though he was the Judge of Israel, did not smite those who smote him on the cheek," Mic 5:1. Though this may perhaps, with some base spirits, expose us to the like affront another time, and so it is, in effect, to turn the other cheek, yet let not that disturb us, but let us trust God and his providence to protect us in the way of our duty. Perhaps, the forgiving of one injury may prevent another, when the avenging of it would but draw on another; some will be overcome by submission, who by resistance would but be the more exasperated, Pro 25:22. However, our recompence is in Christ's hands, who will reward us with eternal glory for the shame we thus patiently endure; and though it be not directly inflicted, it if be quietly borne for conscience' sake, and in conformity to Christ's example, it shall be put upon the score of suffering for Christ.
(2.)The loss of a coat, which is a wrong to me in my estate (Mat 5:40); If any man will sue thee at the law, and take away thy coat. It is a hard case. Note, It is common for legal processes to be made use of for the doing of greatest injuries. Though judges be just and circumspect, yet it is possible for bad men who make no conscience of oaths and forgeries, by course of law to force off the coat from a man's back. Marvel not at the matter (Ecc 5:8), but, in such a case, rather than go to the law by way of revenge, rather than exhibit a cross bill, or stand out to the utmost, in defence of that which is thy undoubted right, let him even take thy cloak also. If the matter be small, which we may lose without an considerable damage to our families, it is good to submit to it for peace' sake. "It will not cost thee so much to buy another cloak, as it will cost thee by course of law to recover that; and therefore unless thou canst get it again by fair means, it is better to let him take it."
(3.)The going a mile by constraint, which is a wrong to me in my liberty (Mat 5:41); "Whosoever shall compel thee to go a mile, to run an errand for him, or to wait upon him, grudge not at it, but go with him two miles rather than fall out with him:" say not, "I would do it, if I were not compelled to it, but I hate to be forced;" rather say, "Therefore I will do it, for otherwise there will be a quarrel;" and it is better to serve him, than to serve thy own lusts of pride and revenge. Some give this sense of it: The Jews taught that the disciples of the wise, and the students of the law, were not to be pressed, as others might, by the king's officers, to travel upon the public service; but Christ will not have his disciples to insist upon this privilege, but to comply rather than offend the government. The sum of all is, that Christians must not be litigious; small injuries must be submitted to, and no notice taken of them; and if the injury be such as requires us to seek reparation, it must be for a good end, and without thought of revenge: though we must not invite injuries, yet we must meet them cheerfully in the way of duty, and make the best of them. If any say, Flesh and blood cannot pass by such an affront, let them remember, that flesh and blood shall not inherit the kingdom of God.
2.We must be charitable and beneficent (Mat 5:42); must not only do no hurt to our neighbours, but labour to do them all the good we can.
(1.)We must be ready to give; "Give to him that asketh thee. If thou has an ability, look upon the request of the poor as giving thee an opportunity for the duty of almsgiving." When a real object of charity presents itself, we should give at the first word: Give a portion to seven, and also to eight; yet the affairs of our charity must be guided with discretion (Psa 112:5), lest we give that to the idle and unworthy, which should be given to those that are necessitous, and deserve well. What God says to us, we should be ready to say to our poor brethren, Ask, and it shall be given you.
(2.)We must be ready to lend. This is sometimes as great a piece of charity as giving; as it not only relieves the present exigency, but obliges the borrower to providence, industry, and honesty; and therefore, "From him that would borrow of thee something to live on, or something to trade on, turn not thou away: shun not those that thou knowest have such a request to make of thee, nor contrive excuses to shake them off." Be easy of access to him that would borrow: though he be bashful, and have not confidence to make known his case and beg the favour, yet thou knowest both his need and his desire, and therefore offer him the kindness. Exorabor antequam rogor; honestis precibus occuram - I will be prevailed on before I am entreated; I will anticipate the becoming petition. Seneca, De Vit Beat. It becomes us to be thus forward in acts of kindness, for before we call, God hears us, and prevents us with the blessings of his goodness.
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Historical interpretation
Eleven Centuries of Reception
18 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Ante-NicenePost-NiceneEarly MedievalMedieval
2003004005006007008009001000110012001300
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
If one attempt to provoke you by manual violence, the monition of the Lord is at hand: "To him," He saith, "who smiteth thee on the face, turn the other cheek likewise." Let outrageousness be wearied out by your patience.
So, too, "Eye for eye, and tooth for tooth," has now grown old, ever since "Let none render evil for evil" grew young.
Jesus’ words regarding turning the other cheek concern more than simply long-suffering. For it is against nature to be so arrogant as to hit the other person. The one therefore who is “ready to give an answer” to every malicious person “concerning the faith that is in him” will not offer resistance. The spiritual meaning is this: To one who strikes him upon the right cheek—that is, against the rational doctrines—the believer will offer also the ethical ones. This will scandalize those who do not understand the reasonings of faith. They will cease from their accusations, since they will be ashamed and continue progress in divine things.
The Lord wishes that the hope of our faith, extending into eternity, be tested by these things, so that the very toleration of a hidden injury should be a witness of our future judgment. The law used to hold unfaithful Israel within a boundary of fear and contained the desire for injury by the threat of injury returned. Faith, however, does not permit resentment for injuries, nor does it wish for revenge.… There is in the judgment of God a greater consolation for those who have suffered injury and a punishment more dreadful than injuries returned. Therefore the Gospels not only warn us away from iniquities but also drive out the latent desire for vengeance. For if we have received a blow, we ought to offer the other cheek.… The Lord who accompanies us on our journey offers his own cheek to slaps and his shoulders to whips, to the increase of his glory.
In the next place, they criticise the law in the old covenant, which bids put out "an eye for an eye," and "a tooth for a tooth;" and straightway they insult and say, "Why, how can He be good who speaks so?"
What then do we say in answer to this? That it is the highest kind of philanthropy. For He made this law, not that we might strike out one another's eyes, but that fear of suffering by others might restrain us from doing any such thing to them. As therefore He threatened the Ninevites with overthrow, not that He might destroy them (for had that been His will, He ought to have been silent), but that He might by fear make them better, and so quiet His wrath: so also hath He appointed a punishment for those who wantonly assail the eyes of others, that if good principle dispose them not to refrain from such cruelty, fear may restrain them from injuring their neighbors' sight.
And if this be cruelty, it is cruelty also for the murderer to be restrained, and the adulterer checked. But these are the sayings of senseless men, and of those that are mad to the extreme of madness. For I, so far from saying that this comes of cruelty, should say, that the contrary to this would be unlawful, according to men's reckoning. And whereas, thou sayest, "Because He commanded to pluck out an eye for an eye, therefore He is cruel;" I say, that if He had not given this commandment, then He would have seemed, in the judgment of most men, to be that which thou sayest He is.
For let us suppose that this law had been altogether done away, and that no one feared the punishment ensuing thereupon, but that license had been given to all the wicked to follow their own disposition in all security, to adulterers, and to murderers, to perjured persons, and to parricides; would not all things have been turned upside down? would not cities, market-places, and houses, sea and land, and the whole world, have been filled with unnumbered pollutions and murders? Every one sees it. For if, when there are laws, and fear, and threatening, our evil dispositions are hardly checked; were even this security taken away, what is there to prevent men's choosing vice? and what degree of mischief would not then come revelling upon the whole of human life?
Therefore, you see, as I have already stated, He said this not once only, but once and again; in that to the words, "Think not that I am come to destroy," He added, "I am not come to destroy, but to fulfill."
And to prove to thee that it was of one and the same mildness; in the one He saith, "An eye for an eye," but in this other, "If one smite thee on thy right cheek, turn to him the other also."
For as in that case He checks him that doth the wrong with the fear of this suffering, even so also in this. "How so," it may be said, "when He bids turn to him the other cheek also?" Nay, what of that? Since not to take away his fear did He enjoin this, but as charging yourself to allow him to take his fill entirely. Neither did He say, that the other continues unpunished, but, "do not thou punish;" at once both enhancing the fear of him that smiteth, if he persist, and comforting him who is smitten.
Seest thou not, how the commandments, so far from coming of cruelty, come rather of abounding mercy? And if on account of these thou callest the Lawgiver grievous, and hard to bear with; tell me which sort of command is the more toilsome and grievous, "Do no murder," or, "Be not even angry"? Which is more in extreme, he who exacts a penalty for murder, or for mere anger? He who subjects the adulterer to vengeance after the fact, or he who enjoins a penalty even for the very desire, and that penalty everlasting? See ye not how their reasoning comes round to the very contrary? how the God of the old covenant, whom they call cruel, will be found mild and meek: and He of the new, whom they acknowledged to be good, will be hard and grievous, according to their madness? Whereas we say, that there is but one and the same Legislator of either covenant, who dispensed all meetly, and adapted to the difference of the times the difference between the two systems of law. Therefore neither are the first commandments cruel, nor the second hard and grievous, but all of one and the same providential care.
For that He Himself gave the old covenant also, hear the affirmation of the prophet, or rather (so we must speak), of Him who is both the one and the other: "I will make a covenant with you, not according to the covenant which I made with your fathers."
Seest thou that it was not of an eye that He was speaking before, when He made the law to pluck out the offending eye, but of him who by his friendship is harming us, and casting us into the gulf of destruction? For He who in this place uses so great strength of expression, and who, not even when another is plucking out your eye, permits you to strike out his; how should He have made it a law to strike out one's own?
But if any one accuses the ancient law, because it commands such retaliation, he seems to me very unskillful in the wisdom that becomes a legislator, and ignorant of the virtue of opportunities, and the gain of condescension. For if he considered who were the hearers of these sayings, and how they were disposed, and when they received this code of laws, he will thoroughly admit the wisdom of the Lawgiver, and will see that it is one and the same, who made both those laws and these, and who wrote each of them exceeding profitably, and in its due season. Yes, for if at the beginning He had introduced these high and most weighty commandments, men would not have received either these, or the others; but now ordaining them severally in their due time, He hath by the two corrected the whole world.
And besides, He commanded this, not that we might strike out one another's eyes, but that we might keep our hands to ourselves. For the threat of suffering hath effectually restrained our inclination to be doing.
And thus in fact He is silently dropping seed of much self-restraint, at least in that He commands to retaliate with just the same acts. Yet surely he that began such transgression were worthy of a greater punishment, and this the abstract nature of justice demands. But forasmuch as He was minded to mingle mercy also with justice, He condemns him whose offenses were very great to a punishment less than his desert: teaching us even while we suffer to show forth great consideration.
(Hom. xviii.) The word here used signifies to drag unjustly, without cause, and with insult.
Having therefore mentioned the ancient law, and recognized it all, He signifies again, that it is not our brother who hath done these deeds, but the evil one. For this cause he hath also subjoined, "But I say unto you, that ye resist not the evil one." He did not say, "resist not your brother," but "the evil one," signifying that on his motion men dare so to act; and in this way relaxing and secretly removing most of our anger against the aggressor, by transferring the blame to another.
"What then?" it is said, "ought we not to resist the evil one?" Indeed we ought, but not in this way, but as He hath commanded, by giving one's self up to suffer wrongfully; for thus shall thou prevail over him. For one fire is not quenched by another, but fire by water. And to show thee that even under the old law he that suffered rather prevails, that he it is who wins the crown; examine just what is done, and thou wilt see that his advantage is great. For as he that hath begun with unjust acts, will have himself destroyed the eyes of both, his neighbor's and his own (wherefore also he is justly hated of all, and ten thousand accusations are aimed at him): so he that hath been injured, even after his equal retaliation, will have done nothing horrible. Wherefore also he hath many to sympathize with him, as being clear from that offense even after he hath retaliated. And though the calamity be equal to both parties, yet the sentence passed on it is not equal, either with God, or with men. It should seem then, that neither is the calamity equal in the end.
Now whereas at the beginning He said, "he that is angry with his brother without a cause," and "he that calleth him fool shall be in danger of hell fire," here He requires yet more entire self-restraint, commanding him that suffers ill not merely to be quiet, but even to be more exceedingly earnest in his turn, by offering the other cheek.
And this He saith, not as legislating about such a blow as this only, but as teaching also what forbearance we should practise in all our other trials. For just as when He saith, "whose calleth his brother fool, is in danger of hell," He speaks not of this word only, but also of all reviling; even so here also He is making a law, not so much for our bearing it manfully, when smitten, as that we should be undisturbed, whatever we suffer. Because of this He both there singled out the extremest insult, and here hath set down that which seems to be of all blows most opprobrious, the blow on the cheek, so full of all insolence. And He commands this as having regard both of him that strikes and of him that is stricken. Since both he that is insulted will not think that he suffers any harm, being thus framed to self-restraint (nay, he will not even have any sense of the insult, as striving rather for a prize than as receiving a blow); and he that is offering the affront will be made ashamed, and not add a second blow, though he be fiercer than any wild beast, yea, rather will condemn himself heartily for the former. For nothing so restrains the wrong doers, as when the injured bear what is done with gentleness. And it not only restrains them from rushing onward, but works upon them also to repent for what has gone before, and in wonder at such forbearance to draw back. And it makes them more our own, and causes them to be slaves, not merely friends, instead of haters and enemies; even as avenging one's self does just the contrary: for it both disgraces each of the two, and makes them worse, and their anger it heightens into a greater flame; yea, often no less than death itself is the end of it, going on from bad to worse. Wherefore He not only forbade thee to be angry when smitten, but even enjoined thee to satiate the other's desire, that so neither may the former blow appear to have befallen thee against thy will. For thus, lost as he may be to shame, thou wilt be able to smite him with a mortal blow, rather than if thou hadst smitten him with thine hand; or if his shamelessness be still greater, thou wilt make him gentle in proportion.
Thus our Lord by doing away all retaliation, cuts off the beginnings of sin. So the Law corrects faults, the Gospel removes their occasions.
Mystically interpreted; When we are smitten on the right cheek, He said not, offer to him thy left, but the other; for the righteous has not a left. That is, if a heretic has smitten us in disputation, and would wound us in a right hand doctrine, let him be met with another testimony from Scripture.
If we understand this only of alms, it cannot stand with the estate of the most part of men who are poor; even the rich if they have been always giving, will not be able to continue always to give.
But it maybe understood of the wealth of doctrine: wealth which never fails but the more of it is given away, the more it abounds.
(Verse 39.) But if anyone slaps you on the right cheek, turn to him the other also. And if anyone wants to sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. The man described in Ecclesiasticus is an imitator of him who says: Learn from me, for I am gentle and lowly in heart (Matthew 11:29). And he confirms his promise by saying: If I have spoken wrongly, bear witness to the wrong; but if well, why do you strike me? (John 18:23). David says in the Psalm: 'If I have repaid those who did evil to me' (Ps. VII, 5). And Jeremiah in the Lamentations: 'It is good for a man to bear the yoke from his youth' (or sit by it, etc.). He will give his cheek to the one who strikes him; he will be filled with insults (Thren. III, 27,30). This is directed against those who think there is one God of the Law and another of the Gospel, which is taught both there and here. According to mystical understanding: our right hand, when struck, we are not commanded to offer the left, but the other, that is, the other right. For justice does not have a left hand. If a heretic strikes us in a dispute and wants to wound the right doctrine, let another testimony from the Scriptures be set against him, and let us continually offer him our right hands while he is weary with anger.
For the righteousness of the Pharisees is a less righteousness, not to transgress the measure of equal retribution; and this is the beginning of peace; but perfect peace is to refuse all such retribution. Between that first manner then, which was not according to the Law, to wit, that a greater evil should be returned for a less, and this which the Lord enjoins to make His disciples perfect, to wit, that no evil should be returned for evil, a middle place is held by this, that an equal evil should be returned, which was thus the passage from extremest discord to extremest peace. Whoso then first does evil to another departs furthest from righteousness; and who does not first do any wrong, but when wronged repays with a heavier wrong, has departed somewhat from extreme injustice; he who repays only what he has received, gives up yet something more, for it were but strict right that he who is the first aggressor should receive a greater hurt than he inflicted. This righteousness thus partly begun, He perfects, who is come to fulfil the Law. The two steps that intervene He leaves to be understood; for there is who does not repay so much, but less; and there is yet above him, he who repays not at all; yet this seems too little to the Lord, if you be not also ready to suffer wrong. Therefore He says not, Render not evil for evil, but, Resist not against evil, not only repay not what is offered to you, but do not resist that it should not be done to you. For thus accordingly He explains that saying, If any man smite thee on thy right cheek, offer to him the left also. Which as being a high part of mercy, is known to those who serve such as they love much; from whom, being morose, or insane, they endure many things, and if it be for their health they offer themselves to endure more. The Lord then, the Physician of souls, teaches His disciples to endure with patience the sicknesses of those for whose spiritual health they should provide. For all wickedness comes of a sickness of the mind; nothing is more innocent than he who is sound and of perfect health in virtue.
The things which are done by the Saints in the New Testament profit for examples of understanding those Scriptures which are modelled into the form of precepts. Thus we read in Luke; Whoso smiteth thee on the one cheek, turn to him the other also. Now there is no example of patience more perfect than that of the Lord; yet He, when He was smitten, said not, 'Behold the other cheek,' but, If I have spoken amiss, accuse me wherein it is amiss; but if well, why smitest thou me? hereby showing us that that turning of the other cheek should be in the heart.
For the Lord was ready not only to be smitten on the other cheek for the salvation of men, but to be crucified with His whole body. It may be asked, What does the right cheek expressly signify? As the face is that whereby any man is known, to be smitten on the face is according to the Apostle to be contemned and despised. But as we cannot say 'right face,' and 'left face,' and yet we have a name twofold, one before God, and one before the world, it is distributed as it were into the right cheek, and left cheek, that whoever of Christ's disciples is despised for that he is a Christian, may be ready to be yet more despised for any of this world's honours that he may have. All things wherein we suffer any wrong are divided into two kinds, of which one is what cannot he restored, the other what may be restored. In that kind which cannot be restored, we are wont to seek the solace of revenge. For what does it boot if when smitten you smite again, is the hurt done to your body thereby repaid to you? But the mind swollen with rage seeks such assuagements.
Whence the Lord judges that others' weakness should rather be borne with compassion, than that our own should be soothed by others' pain. For that retribution which tends to correction is not here forbidden, for such is indeed a part of mercy; nor does such intention hinder that he, who seeks to correct another, is not at the same time ready himself to take more at his hands. But it is required that he should inflict the punishment to whom the power is given by the course of things, and with such a mind as the father has to a child in correcting him whom it is impossible he should hate. And holy men have punished some sins with death, in order that a wholesome fear might be struck into the living, and so that not his death, but the likelihood of increase of his sin had he lived, was the hurt of the criminal. Thus Elias punished many with death, and when the disciples would take example from him they were rebuked by the Lord, who did not censure this example of the Prophet, but their ignorant use of it, seeing them to desire the punishment not for correction's sake, but from angry hate. But after He had inculcated love of their neighbour, and had given them the Holy Spirit, there wanted not instances of such vengeance; as Ananias and his wife who fell down dead at the words of Peter, and the Apostle Paul delivered some to Satan for the destruction of the flesh. Yet do some, with a kind of blind opposition, rage against the temporal punishments of the Old Testament, not knowing with what mind they were inflicted.
But who that is of sober mind would say to kings, It is nothing of your concern who will live religiously, or who profanely? It cannot even be said to them, that it is not their concern who will live chastely, or who unchastely. It is indeed better that men should be led to serve God by right teaching than by penalties; yet has it benefitted many, as experience has approved to us, to be first coerced by pain and fear, that they might be taught after, or to be made to conform in deed to what they had learned in words. The better men indeed are led of love, but the more part of men are wrought on by fear. Let them learn in the case of the Apostle Paul, how Christ first constrained, and after taught him.
Therefore in this kind of injuries which are wont to rouse vengeance Christians will observe such a mean, that hate shall not be caused by the injuries they may receive, and yet wholesome correction be not foregone by Him who has right of either counsel or power.
Hence, between that first course which goes beyond the law, that a greater evil should be inflicted in return for a lesser, and this to which the Lord has given expression for the purpose of perfecting the disciples, that no evil at all should be inflicted in return for evil, a middle course holds a certain place, viz. that as much be paid back as has been received; by means of which enactment the transition is made from the highest discord to the highest concord, according to the distribution of times. See, therefore, at how great a distance any one who is the first to do harm to another, with the desire of injuring and hurting him, stands from him who, even when injured, does not pay back the injury. That man, however, who is not the first to do harm to any one, but who yet, when injured, inflicts a greater injury in return, either in will or in deed, has so far withdrawn himself from the highest injustice, and made so far an advance to the highest righteousness; but still he does not yet hold by what the law given by Moses commanded. And therefore he who pays back just as much as he has received already forgives something: for the party who injures does not deserve merely as much punishment as the man who was injured by him has innocently suffered. And accordingly this incomplete, by no means severe, but [rather] merciful justice, is carried to perfection by Him who came to fulfil the law, not to destroy it. Hence there are still two intervening steps which He has left to be understood, while He has chosen rather to speak of the very highest development of mercy. For there is still what one may do who does not come fully up to that magnitude of the precept which belongs to the kingdom of heaven; acting in such a way that he does not pay back as much, but less; as, for instance, one blow instead of two, or that he cuts off an ear for an eye that has been plucked out. He who, rising above this, pays back nothing at all, approaches the Lord's precept, but yet he does not reach it. For still it seems to the Lord not enough, if, for the evil which you may have received, you should inflict no evil in return, unless you be prepared to receive even more. And therefore He does not say, But I say unto you, that you are not to return evil for evil; although even this would be a great precept: but He says, that you resist not evil; so that not only are you not to pay back what may have been inflicted on you, but you are not even to resist other inflictions. For this is what He also goes on to explain: But whosoever shall smite you on your right cheek, turn to him the other also: for He does not say, If any man smite you, do not wish to smite him; but, Offer yourself further to him if he should go on to smite you. As regards compassion, they feel it most who minister to those whom they greatly love as if they were their children, or some very dear friends in sickness, or little children, or insane persons, at whose hands they often endure many things; and if their welfare demand it, they even show themselves ready to endure more, until the weakness either of age or of disease pass away. And so, as regards those whom the Lord, the Physician of souls, was instructing to take care of their neighbours, what else could He teach them, than that they endure quietly the infirmities of those whose welfare they wish to consult? For all wickedness arises from infirmity of mind: because nothing is more harmless than the man who is perfect in virtue.
But it may be asked what the right cheek means. For this is the reading we find in the Greek copies, which are most worthy of confidence; though many Latin ones have only the word cheek, without the addition of right. Now the face is that by which any one is recognised; and we read in the apostle's writings, For you suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face: then immediately he adds, I speak as concerning reproach; so that he explains what striking on the face is, viz. to be contemned and despised. Nor is this indeed said by the apostle for this reason, that they should not bear with those parties; but that they should bear with himself rather, who so loved them, that he was willing that he himself should be spent for them. But since the face cannot be called right and left, and yet there may be a worth according to the estimate of God and according to the estimate of this world, it is so distributed as it were into the right and left cheek that whatever disciple of Christ might have to bear reproach for being a Christian, he should be much more ready to bear reproach in himself, if he possesses any of the honours of this world. Thus this same apostle, if he had kept silence respecting the dignity which he had in the world, when men were persecuting in him the Christian name, would not have presented the other cheek to those that were smiting the right one. For when he said, I am a Roman citizen, he was not unprepared to submit to be despised, in that which he reckoned as least, by those who had despised in him so precious and life-giving a name. For did he at all the less on that account afterwards submit to the chains, which it was not lawful to put on Roman citizens, or did he wish to accuse any one of this injury? And if any spared him on account of the name of Roman citizenship, yet he did not on that account refrain from offering an object they might strike at, since he wished by his patience to cure of so great perversity those whom he saw honouring in him what belonged to the left members rather than the right. For that point only is to be attended to, in what spirit he did everything, how benevolently and mildly he acted toward those from whom he was suffering such things. For when he was smitten with the hand by order of the high priest, what he seemed to say contumeliously when he affirms, God shall smite you, you whited wall, sounds like an insult to those who do not understand it; but to those who do, it is a prophecy. For a whited wall is hypocrisy, i.e. pretence holding forth the sacerdotal dignity before itself, and under this name, as under a white covering, concealing an inner and as it were sordid baseness. For what belonged to humility he wonderfully preserved, when, on its being said to him, Do you revile the high priest? he replied, I knew not, brethren, that he was the high priest; for it is written, You shall not speak evil of the ruler of your people. And here he showed with what calmness he had spoken that which he seemed to have spoken in anger, because he answered so quickly and so mildly, which cannot be done by those who are indignant and thrown into confusion. And in that very statement he spoke the truth to those who understood him, I knew not that he was the high priest: as if he said, I know another High Priest, for whose name I bear such things, whom it is not lawful to revile, and whom you revile, since in me it is nothing else but His name that you hate. Thus, therefore, it is necessary for one not to boast of such things in a hypocritical way, but to be prepared in the heart itself for all things, so that he can sing that prophetic word, My heart is prepared, O God, my heart is prepared. For many have learned how to offer the other cheek, but do not know how to love him by whom they are struck. But in truth, the Lord Himself, who certainly was the first to fulfil the precepts which He taught, did not offer the other cheek to the servant of the high priest when smiting Him thereon; but, so far from that, said, If I have spoken evil, hear witness of the evil; but if well, why do you smite me? Yet was He not on that account unprepared in heart, for the salvation of all, not merely to be smitten on the other cheek, but even to have His whole body crucified.
[Poemen] also said, ‘There is no greater love than that you should lay down your life for your neighbour. When you hear a complaint against you and you struggle with yourself, and do not begin to complain in return, when you bear an injury with patience and do not look for revenge, that is when you lay down your life for your neighbour.’
Daniel said that in Babylon there was a nobleman’s daughter, who was possessed by a devil. Her father asked a monk for help. The monk said to him, ‘No one can cure your daughter except some hermits I know: and if you go to them, they will refuse to do it from motives of humility. Let us do it this way: when they come to the city bringing their produce for sale, tell them that you want to buy what they have. When they come into the house to receive the money, we will ask them to pray, and I believe that your daughter will be cured.’ So they went into the street, and found a disciple of a hermit who was sitting there to sell his baskets. They took him back with them to the house, as if to give him the money for his wares. When the monk came into the house, the girl who was troubled with the demon went up to him and slapped him. He followed the Lord’s commandment, and turned to her the other cheek. The demon was forced out, and began to cry: ‘Violence! The commandment of Jesus Christ is driving me out;’ the girl was healed at that moment. When they came back to the hermit, they told him what had happened, and he glorified God, saying, ‘The pride of devils must fall before humble obedience to the commandments of Jesus Christ.’
For without this command, the commands of the Law could not stand. For if according to the Law we begin all of us to render evil for evil, we shall all become evil, since they that do hurt abound. But if according to Christ we resist not evil, though they that are evil be not amended, yet they that are good remain good.
Or has your return blow at all restrained him from striking you again? It has rather roused him to another blow. For anger is not checked by meeting anger, but is only more irritated.
For it were an unworthy thing that a believer should stand in his cause before an unbelieving judge. Or if one who is a believer, though (as he must be) a worldly man, though he should have reverenced you for the worthiness of the faith, sues you because the cause is a necessary one, you will lose the worthiness of Christ for the business of the world. Further, every lawsuit irritates the heart and excites bad thoughts; for when you see dishonesty or bribery employed against you, you hasten to support your own cause by like means, though originally you might have intended nothing of the sort.
Because wealth is not ours but God's; God would have us stewards of His wealth, and not lords.
Christ bids us lend but not on usury; for he who gives on such terms does not bestow his own, but takes of another; he looses from one chain to bind with many, and gives not for God's righteousness sake, but for his own gain. For money taken on usury is like the bite of an asp; as the asp's poison secretly consumes the limbs, so usury turns all our possessions into debt.
(Mor. xxxi. 13.) There are, who are so far to be endured, as they rob us of our worldly goods; but there are whom we ought to hinder, and that without breaking the law of charity, not only that we may not be robbed of what is ours, but lest they by robbing others destroy themselves. We ought to fear much more for the men who rob us, than to be eager to save the inanimate things they take from us. When peace with our neighbour is banished the heart on the matter of worldly possessions, it is plain that our estate is more loved than our neighbour.
. "The evil one" here means the devil, who works through man. We ought not, then, to resist the devil? Yes, we should, but not by striking back at our neighbor, but through patient endurance. For fire is not extinguished by fire but by water. Do not think that the Lord is speaking only of a blow on the cheek, but of any and every other kind of affliction.
(non occ.) The Lord having taught that we are not to offer injury to our neighbour, or irreverence to the Lord, now proceeds to show how the Christian should demean himself to those that injure him.
(non occ.) Or it may be said that the Lord said this, adding somewhat to the righteousness of the old Law.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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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. 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 and Deuteronomy 19:21 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. Finally, it foreshadows the Suffering Servant motif, anticipating Jesus's own non-retaliatory suffering, as seen in Isaiah 53.
Exposition and Analysis
Key Word Analysis
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.
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.
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. 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.
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
FAQ
Does "resist not evil" mean Christians should never defend themselves or others from harm?
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). 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). 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," 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).