Matthew 5:38 - Meaning and Application

In these verses, Christ explains the law of retaliation and, in effect, puts an end to it as a rule for his followers. First, we should understand what the Old Testament allowed when someone was injured. Here the wording is, “You have heard that it was said,” not the stronger wording Jesus used earlier when speaking about the commands of the Ten Commandments. It was a legal rule that people could require fair payback for harm done, “an eye for an eye, and a tooth for a tooth.”

We find this in Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21. In those places, it is given to the magistrate, the public judge, to carry out justice. The judge carries out God’s work when he punishes wrongdoing, because he is God’s servant, “an avenger to execute wrath” (Romans 13:4). This was meant to guide the judges of Israel in setting punishments for injuries, partly to warn wrongdoers and partly to restrain those who had been hurt from demanding more than was fitting. The point was proportion, not excess, not a life for an eye, and not a limb for a tooth. Numbers 35:31 suggests that in such cases money could sometimes be accepted instead, since the law forbids ransom only for the life of a murderer.

Some Jewish teachers, who were not very compassionate, treated this as if private people had to take revenge themselves, with no room for forgiveness or payment in place of punishment. Even when they were under Roman rule, and their own civil law had fallen away, they still clung to severe ideas. For us, this law still stands in one sense, as a guide for magistrates and lawmakers. They should use justice wisely, punish crimes fairly, restrain violence, and protect the innocent. A judge who would not defend the poor widow against her enemy would be acting as though he neither feared God nor respected people (Luke 18:2-3).

Second, Jesus gives a new rule for the person who has been wronged. The injured person must forgive the wrong as far as it concerns himself, and not press for punishment beyond what the public good requires. This fits the meekness of Christ and the gentleness of his way. Jesus teaches us here, first, that we must not be revengeful (Matthew 5:39). “Do not resist an evil person” means do not repay injury with injury, and do not take revenge on the one who hurts you. This does not cancel the duty of self-protection or caring for our families. We may avoid harm and defend ourselves as far as needed for safety. But we must not return evil for evil, hold a grudge, or try to get even. Instead, we should forgive, and go beyond our offender in kindness (Proverbs 20:22; Proverbs 24:29; Proverbs 25:21-22; Romans 12:17).

The law of retaliation must agree with the law of love. If someone has hurt us, revenge is not ours to take. It belongs to God, whose anger we must leave room for, and sometimes to human rulers when public peace requires it. It is no excuse for us to hurt another person to say that he started it, because the second blow makes the quarrel. When we are injured, we have a chance to show that we are true disciples of Christ by forgiving instead of striking back.

Jesus then gives three examples to show that Christians should patiently yield rather than quarrel over personal wrongs. First is a blow on the cheek, a wrong done to the body and also an insult to honor. If someone strikes you on the right cheek in anger or scorn, “turn to him the other cheek.” That means do not seek revenge, do not answer in kind, and do not make the matter worse. Leave any public restraint of such behavior to the magistrate if necessary. For yourself, the wisest course is usually to pass it over, forgive it, and forget it. If proud people mock you for that, wise people will honor you for following Jesus, who himself did not strike back when he was abused (Micah 5:1).

This kind of patience may expose us to another insult later, but that should not shake us. We should trust God’s care while we do our duty. Sometimes forgiving one injury prevents another, while revenge only invites more trouble (Proverbs 25:22). In any case, Christ will reward patient shame with eternal glory. If we bear it quietly for conscience’ sake, and in line with Christ’s example, it counts as suffering for Christ.

The second example is the loss of a coat, a wrong done to our property (Matthew 5:40). If someone sues you and takes your coat, it is a hard case. Legal processes are often used to do great harm, even when judges are fair and careful. Bad men can still use the law, and by lies or false oaths, strip a man of what belongs to him. Do not be surprised by that (Ecclesiastes 5:8). In such a case, rather than go to law out of revenge, or fight to the last over what is truly yours, it may be better to let him have your cloak also. If the matter is small, and losing it will not greatly hurt your family, it is good to yield for peace’s sake. It may cost less to buy another cloak than to spend the time, trouble, and expense of recovering the first one by law.

The point is that even when we are put to trouble against our will, we should not turn it into a quarrel. If someone compels you to go a mile, meaning to run an errand or attend him, do not resent it. Rather, go two miles if that helps avoid conflict, for it is better to serve him than to serve pride and revenge.

Some explain this as a warning against clinging to privileges. The Jews taught that disciples of the wise and students of the law should not be pressed by the king’s officers for public service as others might be. But Christ does not want his followers to insist on such rights when yielding would keep peace and avoid offense toward the government.

The whole lesson is that Christians must not be quick to quarrel. Small wrongs should be endured quietly, and we should take no notice of them. If the wrong is serious enough to require making it right, then we should do it for a good purpose, without any thought of revenge. We should not look for injuries, but when duty brings them, we should meet them calmly and make the best of them.

If anyone says, “I cannot bear such an insult in my human weakness,” let him remember that human weakness will not inherit the kingdom of God. We must live above the rule of pride and anger.

We are also called to be generous and helpful (Matthew 5:42). We should not only avoid harming our neighbors, but work to do them all the good we can. We must be ready to give to the one who asks. If we have the means, we should treat the poor man’s request as God giving us a chance to practice mercy. When a true case of need is before us, we should give at once. Yet our charity should still be guided by wisdom, so that we do not give to the lazy or undeserving what should go to those in real need and who have acted well.

We should also be ready to lend. Sometimes lending is as much an act of love as giving, because it relieves a present need and encourages the borrower to be careful, hardworking, and honest. So do not turn away from someone who wants to borrow something for living or for trade. Do not avoid people you know have such a request, and do not make excuses to shake them off. Be easy to approach.

We should be this ready to do good because God is even more ready to bless us. Before we call, he hears us, and he goes before us with his kindness.