38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39 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. 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41 And whosoever shall compel thee to go a mile, go with him twain. 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. (Matthew 5:38-42 KJV)
Retaliation
In these verses, the law of retaliation is explained and, in effect, repealed.
Observe what the Old Testament permitted in cases of injury. The expression used is simply, “You have heard that it was said,” not, as with the commands of the Ten Commandments, “It was said by or to them of old time.” It was not a command that everyone must demand such satisfaction, but they were allowed to do so if they chose: “An eye for an eye, and a tooth for a tooth” (Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21). In all these cases, the punishment was to be administered by the magistrate, who does not bear the sword in vain but is God’s minister to execute wrath (Romans 13:4).
This directive guided the judges of Israel on how to impose penalties for bodily harm, both to deter offenders and to prevent victims from demanding excessive revenge. The punishment was to be proportional—no life for an eye, no limb for a tooth. And Numbers 35:31 implies that the forfeiture could often be redeemed with money: since no ransom could be accepted for a murderer’s life, it’s assumed that money could be accepted for lesser injuries.
Some Jewish teachers, not known for compassion, insisted that such revenge must be exacted even by private individuals, with no room for pardon or compensation. Even under Roman rule, when Jewish judicial law was practically void, they still clung to anything that appeared harsh and severe.
This law still serves today as a guide for magistrates, instructing them to use the justice system according to sound laws that protect the innocent and punish wrongdoers. The unjust judge in Luke 18:2-3 neither feared God nor cared for man, but even he was expected to avenge the widow. It remains a principle for lawmakers to wisely match punishment to crime, restrain violence, and protect the innocent.
The New Testament command focuses on the individual complainant. He must forgive personal injuries and only seek punishment when necessary for public good. This teaching aligns with Christ’s meekness and the gentleness of His yoke. Christ teaches two things here.
First, we must not be revengeful (Matthew 5:39): “Do not resist an evil person.” This refers to someone who wrongs you. The resistance of any evil act is as clearly forbidden as resistance to governing authorities (Romans 13:2). Still, this does not nullify self-defense or the duty to protect one’s family. We may defend ourselves when necessary, but we must not repay evil with evil, bear grudges, or seek revenge. Instead, we must forgive and leave judgment to God (Romans 12:17, Proverbs 20:22; 24:29; 25:21-22).
The law of retaliation must be consistent with the law of love. If someone wrongs us, that is our opportunity to demonstrate that we are true disciples of Christ by forgiving them. It’s not the first strike but the second that turns injury into a fight. Jesus gives three specific examples to show that Christians must patiently endure mistreatment rather than retaliate.
Firstly, a blow on the cheek, which injures the body: “If anyone slaps you on your right cheek, turn to him the other also.” This isn’t just pain, but insult (2 Corinthians 11:20). Instead of fighting back, be prepared for another insult and bear it patiently. Don’t retaliate or file a lawsuit. If public peace requires intervention, leave it to the authorities. But for your own part, it’s usually wisest to ignore it and move on. No bones are broken, and little harm is done—just forgive and forget.
If arrogant people laugh at you, wise people will honor you as a follower of Christ, who did not strike those who struck Him (Micah 5:1). Even if such patience invites more abuse, let that not trouble you—trust God’s providence. Sometimes forgiveness prevents more harm, while revenge provokes more. Some are won over by gentleness, who would only be angered by resistance (Proverbs 25:22). In any case, our reward is with Christ. If we quietly bear insults out of conscience and in imitation of Christ, it will count as suffering for His sake.
Secondly, the loss of a coat, which affects your property (Matthew 5:40): “If anyone wants to sue you and take away your coat, let him have your cloak also.” This is a hard case. Legal processes are often used to commit the worst injustices. Even when judges are just, deceitful people can manipulate the law to strip a man of his coat. Don’t be surprised (Ecclesiastes 5:8).
Rather than retaliate with another lawsuit or fight over what is rightly yours, let him take your cloak too—especially if the matter is small and your family won’t suffer. It’s better to submit than to quarrel. It will cost you less to buy a new cloak than to recover the old one through court. So unless you can get it back peacefully, it’s better to let it go.
Thirdly, being compelled to go a mile, which is a loss of liberty (Matthew 5:41): “If anyone forces you to go one mile, go with him two.” If someone demands your service or company, don’t resist. Don’t say, “I’d do it if I weren’t forced, but I hate being compelled.” Instead, say, “Because I’m forced, I will go, to avoid conflict.” It’s better to serve a difficult man than to serve your own pride or desire for revenge. Some interpret this as Christ correcting the Jewish teaching that scholars of the law were exempt from being pressed into service by Roman officials.
Christ tells His disciples not to demand exemptions but to submit and avoid offending authority. The point is: Christians must not be quarrelsome. They should overlook small wrongs and not make a fuss. If they must seek justice, it must be for the right reason, not revenge. We mustn’t invite injury, but if it comes in the line of duty, we must meet it with grace and make the best of it. If someone says, “Flesh and blood can’t ignore such an insult,” remind them: flesh and blood will not inherit the kingdom of God.
Second, we must be charitable and generous (Matthew 5:42). Not only should we avoid harming our neighbors, we should do them as much good as we can.
We must be ready to give: “Give to him who asks you.” If you’re able, treat the request of the poor as a God-given opportunity to give. When a legitimate need is presented, we should respond immediately. “Give a portion to seven, and also to eight.” Still, our giving should be guided by wisdom (Psalm 112:5), so we don’t give to the lazy or deceitful what should go to the truly needy. As God says to us, so we should say to others: “Ask, and it will be given to you.”
We must also be ready to lend. This can be as helpful as giving, since it not only meets the need but encourages responsibility and honesty. So “from him who wants to borrow from you, do not turn away.” Don’t avoid those you know need help, or make excuses to dismiss them. Be approachable. Even if someone is too shy to ask, if you know their need, offer help.
Be quick to help: “I’ll respond even before I’m asked; I’ll meet a worthy request before it’s made.” (Seneca, De Vita Beata). We should be this ready to show kindness, for God hears us before we call and blesses us ahead of time.