Matthew 5:41

Forced labor was a humiliating part of Roman rule (see Matthew 27:32). Jesus transformed it into a chance to joyfully serve God. This saying shows that Jesus opposed Jewish revolutionaries, who called for violent resistance (see 5:9).

The Old Testament allowed fair retribution (payback) (Exodus 21:24–25; Deuteronomy 19:16–21) to keep punishments from being too severe. Yet, Jesus does not allow personal revenge for his disciples. Instead, Jesus teaches finding victory through suffering and the cross (1 Peter 2:23).

Some consider this teaching as a guide for all aspects of life, including politics. Others consider it to apply to personal willingness to give up rights and forgive as God forgives (see Matt 5:48; 18:23–35). Like the servant in Isaiah 50:4–9 and 53:7 (see also Matthew 12:15–21), the followers of Jesus should apply this virtue to honor, possessions, time, or property. True righteousness does not demand its own way.

You have heard … But I tell you: Jesus contrasts his teachings to six misunderstandings of the law. Each example shows the surpassing righteousness of Jesus. Jesus reveals God's will, which contrasts with human traditions.

And whosoever shall compel thee to go a mile, go with him twain--an allusion, probably, to the practice of the Romans and some Eastern nations, who, when government despatches had to be forwarded, obliged the people not only to furnish horses and carriages, but to give personal attendance, often at great inconvenience, when required. But the thing here demanded is a readiness to submit to unreasonable demands of whatever kind, rather than raise quarrels, with all the evils resulting from them. What follows is a beautiful extension of this precept.

In these verses the law of retaliation is expounded, and in a manner repealed.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.

Matthew 5:38-41

Matthew 5:38-41

Luke 6:29-30

38. You have heard that it was said, An eye for an eye, and a tooth for a tooth. 39. But I say to you, Do not resist evil: but whoever, shall inflict a blow on thy right cheek, turn to him the other also: 40. And to him who wishes to enter into a law-suit with thee, and to take away thy coat, allow him thy cloak also: 41. And whoever shall constrain thee to one mile, go with him two.

29. To him who striketh thee on one cheek offer also the other, and from him who taketh away thy cloak, do not forbid thy coat also. 30. And to every one that asketh from thee give; and from him who takes what are thine, do not ask them again.

Matthew 5:38. An eye for an eye. Here another error is corrected. God had enjoined, by his law, (Leviticus 24:20,) that judges and magistrates should punish those who had done injuries, by making them endure as much as they had inflicted. The consequence was, that every one seized on this as a pretext for taking private revenge. They thought that they did no wrong, provided they were not the first to make the attack, but only, when injured, returned like for like. Christ informs them, on the contrary, that, though judges were entrusted with the defense of the community, and were invested with authority to restrain the wicked and repress their violence, yet it is the duty of every man to bear patiently the injuries which he receives.

39. Do not resist evil. There are two ways of resisting: the one, by warding off injuries through inoffensive conduct; the other, by retaliation. [412] Though Christ does not permit his people to repel violence by violence, yet he does not forbid them to endeavor to avoid an unjust attack. The best interpreter of this passage that we can have is Paul, who enjoins us rather to "overcome evil by good" (Romans 12:21) than contend with evil-doers. [413] We must attend to the contrast between the vice and the correction of it. The present subject is retaliation. [414] To restrain his disciples from that kind of indulgence, he forbids them to render evil for evil. He afterwards extends the law of patience so far, that we are not only to bear patiently the injuries we have received, but to prepare for bearing fresh injuries. The amount of the whole admonition is, that believers should learn to forget the wrongs that have been done them, -- that they should not, when injured, break out into hatred or ill-will, or wish to commit an injury on their part, -- but that, the more the obstinacy and rage of wicked men was excited and inflamed, they should be the more fully disposed to exercise patience.

Whoever shall inflict a blow. Julian, [415] and others of the same description, have foolishly slandered this doctrine of Christ, as if it entirely overturned the laws of a country, and its civil courts. Augustine, in his fifth epistle, employs much skill and judgment in showing, that the design of Christ was merely to train the minds of believers to moderation and justice, that they might not, on receiving one or two offenses, fail or lose courage. The observation of Augustine, "that this does not lay down a rule for outward actions," is true, if it be properly understood. I admit that Christ restrains our hands, as well as our minds, from revenge: but when any one has it in his power to protect himself and his property from injury, without exercising revenge, the words of Christ do not prevent him from turning aside gently and inoffensively to avoid the threatened attack.

Unquestionably, Christ did not intend to exhort his people to whet the malice of those, whose propensity to injure others is sufficiently strong: and if they were to turn to them the other cheek, what would it be but holding out such an encouragement? It is not the business of a good and judicious commentator to seize eagerly on syllables, but to attend to the design of the speaker: and nothing is more unbecoming the disciples of Christ, than to spend time in cavilling about words, where it is easy to see what the Master means. But in the present instance, the object which Christ has in view is perfectly obvious. He tells us, that the end of one contest will be the beginning of another, and that, through the whole course of their life, believers must lay their account with sustaining many injuries in uninterrupted succession. When wrong has been done them in a single instance, he wishes them to be trained by this example to meek submission, that by suffering they may learn to be patient.

40. And to him who wishes to enter into a law-suit with thee. Christ now glances at another kind of annoyance, and that is, when wicked men torment us with law-suits. He commands us, even on such an occasion, to be so patient and submissive that, when our coat has been taken away, we shall be prepared to give up our cloak also. None but a fool will stand upon the words, so as to maintain, that we must yield to our opponents what they demand, before coming into a court of law: for such compliance would more strongly inflame the minds of wicked men to robbery and extortion; and we know, that nothing was farther from the design of Christ. What then is meant by giving the cloak to him who endeavors, on the ground of a legal claim, [416] to take away our coat? If a man, oppressed by an unjust decision, loses what is his own, and yet is prepared, when it shall be found necessary, to part with the remainder, he deserves not less to be commended for patience than the man who allows himself to be twice robbed before coming into court. In short, when Christians meet with one who endeavors to wrench from them a part of their property, they ought to be prepared to lose the whole.

Hence we conclude, that Christians are not entirely prohibited from engaging in law-suits, provided they have a just defense to offer. Though they do not surrender their goods as a prey, yet they do not depart from this doctrine of Christ, which exhorts us to bear patiently "the spoiling of our goods," (Hebrews 10:34.) It is, no doubt, rare to find a man who proceeds, with mild and proper feelings, to plead in a court: but, as it is possible for a man to defend a just cause with a view to the public advantage, we have no right to condemn the thing in itself, because it appears to be directed by improper feelings.

The different modes of expression which are employed by Matthew and Luke, make no alteration in the meaning. A cloak is usually of more value than a coat: and accordingly, when Matthew says, that we ought to give a cloak to him who takes away a coat, he means that, after having sustained a smaller loss, we ought to be prepared to endure a greater. What is stated by Luke agrees with the ancient proverb, "The coat is nearer than the cloak." [417]

Luke 6:30. To every one that asketh of thee. The same words, as we shall presently see, are found in Matthew: for it may readily be inferred from the context, that Luke does not here speak of a request to obtain assistance, but of actions at law, which bad men raise for the purpose of carrying off the property of others. From him who takes away what are thine, ask them not again. If it is thought better to read the two clauses separately, I have no objection: and then it will be an exhortation to liberality in giving. As to the second clause, in which Christ forbids us to ask again those things which have been unjustly taken away, it is undoubtedly an exposition of the former doctrine, that we ought to bear patiently "the spoiling of our goods." But we must remember what I have already hinted, that we ought not to quibble about words, as if a good man were not permitted to recover what is his own, when God gives him the lawful means. We are only enjoined to exercise patience, that we may not be unduly distressed by the loss of our property, but calmly wait, till the Lord himself shall call the robbers to account.

Footnotes:

[412] "L'une par laquelle nous empeschons qu'on ne nous outrage, sans mal-faire a personne de nostre coste: l'autre, par laquelle nous rendons mal pour mal." -- "The one, by which we prevent attacks from being made on us, without doing ill to any person on our part: the other, by which we render evil for evil."

[413] "Plustost que de rendre la pareille a celuy qui nous a mal-fait." -- "Rather than return the like to him who has done us wrong."

[414] "Il est ici parle de la facon de faire de ceux lesquels rendent la pareille a ceux qui les ont offensez." -- "The subject here spoken of is the manner of acting of those who render the like to those who have offended them."

[415] Julian, the Roman Emperor, generally known by the name of Julian the Apostate. The inveterate hatred of this man to the very name of our blessed Savior has gained him a painfully conspicuous place in ecclesias-tical history. -- Ed.

[416] "Sous couleur de proceder par voye de justice;" -- "under pretense of proceeding by way of justice."

[417] "Que le saye est plus pres de la chair que le manteau." -- "That the coat is nearer the flesh than the cloak."

And whosoever shall compel thee to go a mile,.... The word rendered "compel", is generally said to be of Persic original; the "Angari", among the Persians, were the king's messengers, or those who rode post, and were maintained at the king's expenses; and had power to take horses, and other carriages, and even men, into their service, by force, when they had occasion for them: hence the word is used to force, or compel persons to do this or the other thing; the word is often to be met with in the Jewish writings, and is in them expounded to be (k), the taking of anything for the service of the king. David de Pomis renders it by "a yoke" (l); meaning, any servile work, which such, who were pressed into the king's service, were obliged unto. And (m) is used to compel persons to go along with others, to do any service; in which sense it is here used: and Christ advises, rather than to contend and quarrel with such a person, that obliges to go with him a mile, to

go with him twain: his meaning is, not to dispute such a matter, though it may be somewhat laborious and disagreeable, but comply, for the sake of peace. The Jews (n), in their blasphemous book of the birth of Christ, own that he gave advice in such words as these, when they introduce Peter thus speaking of him.

"He, that is, Jesus, hath warned and commanded you to do no more evil to a Jew; but if a Jew should say to a Nazarene, go with me one mile, he shall go with him two miles; and if a Jew shall smite him on the left cheek, he shall turn to him also the right.''

Can a Jew find fault with this advice?

(k) Vid. Maimon. & Bartenora in Misn. Bava Metzia, c. 6. sect. 3.((l) Tzemach David, fol. 8. 4. (m) Vid. Buxtorf. Lex. Rabb. p. 131, 132. (n) Toldos Jesu, p 22.

Ver. 39-41. The apostle Paul giveth the best exposition upon this text, ,21, Recompense to no man evil for evil. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. — Be not overcome of evil, but overcome evil with good. The general scope of our Saviour is that which they must observe, who would understand the sense of these words; they must not think that the particular things mentioned are their duty, but,

1. That it is the will of their Lord that they should not take any private revenge, but leave the avenging of their injuries unto God, and to the public magistrate, who is God’ s viceregent, before whom, notwithstanding any thing here said, they may seek a just satisfaction.

2. That in lighter cases we should rather remit the wrong done to us for peace’ sake than stand upon a rigour of justice; rather overcome evil with good, than suffer ourselves to be overcome by the evil of others; rather suffer a blow on the other cheek, than with our own hands revenge the blow which is given thus on our cheek; rather lose our cloak also, than contend for our coat, taken away in judgment from us, though we be in that judgment oppressed. No injury can deserve a private revenge. Light injuries are not of that nature that we should contend for a public revenge of them.