In Matthew 5:38-42 Jesus said,
“[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 an evildoer, but if anyone strikes you on the right cheek, turn the other also; [40] and if anyone wants to sue you and take your coat, give your cloak as well; [41] and if anyone forces you to go one mile, go also the second mile. [42] Give to everyone who demands from you, and do not refuse anyone who wants to borrow from you.”
This is one of the six examples of the greater righteousness of the kingdom of heaven. The following is an exposition of what Jesus means by nonresistance, along with some questions and answers at the end.
1. The issue of an “eye for an eye.” Jesus begins with this well known principle found in Exodus 21:23-25, Deuteronomy 19:15-21, and Leviticus 24:17-21. According to this principle you can get retribution against the one who has harmed you. Moses taught that the evildoer is to “suffer the same injury in return . . . the injury inflicted is the injury to be suffered” – Leviticus 24:20.
The principle is meant to make sure that each offense has an appropriate and equal response. It restricts unlimited retribution. Yet nevertheless, Moses allowed the returning of evil for evil or harm for harm. If someone hurts you they are to be hurt in the same way.
Jesus’ teaching contrasts with this principle. He makes this point by saying, this is what Moses taught, “But I say to you . . ..”
2. The context of resisting unjust authorities. It is important to recognize that when Jesus says, “Do not resist an evildoer” he is talking about a specific kind of evildoer, not just anybody. He is talking about an unjust, oppressive authority.
The word “resist” means “to set oneself against,” or “to oppose.” It often means opposing someone in an argument or a contest (e.g. Galatians 2:11; Acts 13:8). But it is also used in the sense of opposing a power higher or stronger than you. And this can include human authorities (Romans 13:2). In this last case the word can take on the sense of rebelling.
This meaning is confirmed when we look at the examples Jesus gives of evildoers:
1) The cheek example: “Whoever strikes you on the right cheek” (v. 39b). In its cultural context this refers to an insult rather than an assault. A punch with the right hand (most people are right handed) would land on the other person’s left cheek. Yet to use the left hand was considered inappropriate. So this must refer to a backhanded slap with the right hand to the right cheek of the other person [Walter Wink]. This kind of slap was done by someone in a position of authority to someone ‘under’ them. In that day a master could strike a slave, a husband a wife, a parent a child, a Roman a Jew, a magistrate a subject. In each case it is a way of putting the person in their place and a reminder of who is in charge. In this context it is done unjustly; by an evildoer. In other words, this is an example of abusive or oppressive authority.
2) The garment example: “To the one who likes to sue you and take your undershirt” (v. 40). Only the very poor just had their clothes to give in pledge for a loan. In this case the creditor is forcing this debtor to pay up by use of legal authority. The creditor has a right to have the loan repaid. But the creditor is portrayed as oppressive because the Mosaic Law commands compassion on the poor, not to take and keep their clothes (Exodus 22:26-27). This too is an example of oppressive authority, not unlike the first. As Proverbs 22:7 states “The rich rules over the poor, and the borrower is the slave of the lender.”
3) Requisition examples: 1) “Whoever compels you to go one mile” (v.41). This was the practice of the Roman army. As victorious conquerors they had the right to requisition forced labor, among other things. One example of forced labor was to carry their army packs of 60-85 pounds up to 1 mile. Once again this is an example of oppressive authority. The militarily strong impose their will on their subjects.
Verse 42 continues in this same vein speaking of other requisition demands that the Roman government and army put on the people. 2) The one “who demands from you.” Sometimes they were required to feed and give supplies to soldiers; to “quarter” them. This phrase may also have included paying imperial taxes (Matthew 22:21). 3) The one “who wants to borrow from you.” At times they were required, for instance, to loan animals for government use, which were not always returned.
3. The context of powerlessness. In all three of these situations the person has few, if any options. If you are a slave, or indebted, or under military occupation your legal rights are limited or nonexistent. You have little, if any ability to appeal injustice. And even what you might have can easily be ignored by a careless or corrupt governmental system. The only other option was rebellion. But this very rarely went well.
In our culture we are not used to this kind of powerlessness. Our system is built to empower each individual with legal means to challenge and overturn injustice. Injustice and oppression still happen, of course. There are still careless and corrupt authorities. There are always ever more clever ways to get around or to take advantage of the law to evil ends. But even here our system is designed to eventually deal with this. Not so in Jesus’ context. (See question #2 below for Paul who had rights as a Roman citizen).
4. Jesus teaches us to endure injustice and submit to the authorities. This is what we are to do is such situations of powerlessness.
Now, these particular extreme actions – “turn the other cheek,” “do not withhold your coat as well,” and “go the second mile” are not intended to be taken in a woodenly literal way. Jesus often used overstatement as a means of communicating. Indeed:
- it was impossible to deliver a backhanded slap with your right hand to the left cheek (the proper way to do it in that day)
- to give up your coat meant that you would most likely be naked (a taboo also in that day)
- to go the second mile was against Roman law (soldiers would get in trouble for doing this).
These are not literal admonitions. This is hyperbole used to emphasize this point – in a situation of powerless oppression, we are to submit and endure. This is confirmed when we see that when Jesus was struck by an unjust authority at his trial, he did not turn the other cheek. Rather he simply endured the suffering (John 18:22. See also Acts 23:1-5).
What these examples teach is submission. When an authority enemy harms you, don’t resist or rebel – seeking to overthrow the authority. Rather submit to their authority. Instead of returning harm for harm or rebellion for oppression, whatever else you may do (and there are other things we can do – see below), be submitted to the authorities.
The call to nonresistance is really a combination of two commands – submit to authorities and love your enemies. When these are put together you get nonresistance.
This teaching is echoed in other New Testament texts. For instance I Peter 2:18-23 teaches that slaves are to endure unjust treatment, accepting the authority of their masters. The oppressed poor are approvingly described as not resisting (rebelling against) the rich and powerful in James 5:4-6. And Romans 13:1-7 teaches submission to the governing authorities and warned against resisting even an oppressive government like that of Rome.
5. Jesus teaches us to trust in God for our justice, because God will act for us. This is the underlying message in these verses. Each example that Jesus gives has a subtext that makes a reference to God vindicating those that continue to submit, but look to him for help.
1) The Cheek Example: “Turn the other cheek.” Isaiah 50:4-9 (Greek Old Testament) pictures a slave who is insulted and hit on his cheek. He does not resist, but endures and trusts in God and awaits God’s vindication.
2) The Garment Example: “Do not withhold your coat as well.” Exodus 22:26-27 teaches that the one who receives the poor one’s coat and keeps it, will be judged by God with a violent judgment (Exodus 22:23-24). God will avenge the poor against the rich when the poor cry out to him.
3) The Requisition Example: “Go the second mile. . . give to the one who demands of you, and do not refuse the one who wants to borrow from you.” This connects back to Psalm 37 as a whole and v. 21 in particular – which talks about giving to evildoers. This Psalm counsels the oppressed to trust in God instead of giving in to anger which leads to evil. They are also promised that God will act for them. They will inherit the land, but the evildoers will be judged.
So all of these extreme actions point to subtexts that give a clear message: God will vindicate the oppressed; God will act to avenge. Why do we endure injustice and oppression? Because we are waiting on God to act for us.
Questions about Nonresistance
1. What if an authority tells us to do something that God forbids? Do we simply do whatever they say? No. We only obey the human authority when this does not lead us to disobey God (Acts 5:29; Daniel 6). But even here, we continue to submit to the authority by bearing the consequences of obeying God and not them. And we don’t disobey in order to rebel our undermine their authority, but to be faithful to God.
2. How else can we respond to unjust authorities?
- We can flee oppressive authorities. Jesus tells his itinerant preachers that when unjust authorities persecute them in one town, they are to flee to another – Matthew 10:23. Certainly in a similar way others under unjust authorities can flee. Many, however, do not have this option.
- We can use legal rights and go to a higher human authority for relief -(but not to harm others). If you are given legal rights to find relief from oppression they can be used. You are not in a situation of powerlessness. Paul avoided an unjust flogging by showing that he was a Roman citizen in Acts 22:25. Paul also tells slaves in I Corinthians 7:21 that if they can become free to take advantage of it. Paul also demonstrates that we can appeal to a higher authority to be rescued from a lower authority that is unjust – Acts 25:10ff.
- We can also speak out to call the oppressive authorities to change. Submission does not equal being quiet. We can stand up and rebuke an unjust authority for its oppression, and then take the consequences for this. The prophets of Israel, Jesus, Paul and John the Baptist did this – Matthew 23; Mark 6:17-18; Acts 24:25.
But in none of these instances are we to act in rebellion.
3. Does God act in the world today to help the oppressed or does he wait for the final day? God acts even now to put down evil authorities and oppressors, especially when he sees his people suffering and calling out to him.
- The children of Israel brought down the powerful Pharaoh of Egypt in this way. They endured suffering. They cried out and God acted for them, delivering them and judging Egypt (Exodus 1-15).
- Even though God used Babylon to punish Israel, Babylon was too oppressive. Israel suffered through this. So God acted and judged this empire as well (Jeremiah 50:31-37; 51:24; 34-37).
- Just as he predicted, Jesus’ death brought down the unjust rulers of Jerusalem and the social networks that supported them because of their oppression and murder of him (Matthew 23:32-24:2). They were judged for this in 70 C.E.
As Jesus said in Luke 18:7-8 – “And will not God give justice to his elect, who cry to him day and night? Will he delay long over them? I tell you, he will give justice to them speedily.” God will right all wrongs on the final day, but even now in history God works to do this.
4. Can we act to counter injustice that is done to others? Yes.
- We can give assistance to those who suffer injustice, meeting whatever needs they might have, for instance giving food or providing shelter for those who flee.
- We can confront injustice on behalf of others, just as we do for ourselves (see above). We do this prophetically in the name of the Lord (Psalm 82:3-4).
- And we can also go and suffer with those who suffer (intercessory suffering). Then we call upon God to act to bring justice in the situation.
A final note: Injustice will never end in the world as it currently exists. It is dominated by sin and selfishness. So we can work to overcome injustice in the ways that Jesus teaches and models for us. But even when God acts to overthrow an evil authority, the next one might be just as bad. Ultimately our hope looks to the day when Jesus will return in power and make all things new; when righteousness and justice will prevail forever.
