But I say to you, do not resist him who is evil,
But whoever smites you on your right cheek,
Turn to him the other as well.
And if any man would go to law with you, and take away your coat,
Let him have your cloak as well.
And whoever shall compel you to go one mile,
Go with him two.
Jesus now again sets His own authority up against the wisdom of the ages. “I say to you --.” All that man has seen as wisdom in the past is now subjected to the King of the ages. And He wants His disciples to show compassion and mercy, rather than demanding their ultimate rights.
“Do not resist (or ‘stand up against') him who is evil.” This is not a general overall statement that evil is never to be resisted. Taken out of context it would clearly not in fact even be right, for one of the main aims of the disciples of Jesus was to be to resist evil when it was wrought on others, and especially to resist the Evil One in every way (James 4:7). Furthermore they had already basically been told to resist evil in Matthew 5:37. Certainly in the light of the Old Testament they would be expected to protect the rights of the poor and the needy, the widow and the orphan. In the words of the Psalmist we are to, ‘Do justice to the afflicted and destitute, rescue the poor and needy, deliver them out of the hand of the wicked' (Psalms 82:3-4). As we consider this therefore it is a reminder that we must always be careful to interpret terms within their context and not put a stress on them that they do not have.
Here the ‘evil' or the ‘evil person' is not represented as grossly evil, (compare ‘if you then being evil --' in Matthew 7:11 which is spoken of the disciples in order to remind them of their own sinful hearts). The ones spoken of here are not murderers or those engaged in illegal activities, or violent actions, rather they are people who are acting quite legally but are behaving arrogantly and unpleasantly and are seeking to demonstrate their superiority and claim their ‘rights' over others in one way or another. They are representatives of an ‘evil' world, behaving as the world does. And in process of this they are making demands on the personal life of the disciple himself, not on the helpless poor. If he puts up a defence therefore he is not defending others, but simply defending himself, and revealing himself as on a par with the other. He is thus not being ‘meek' (see on Matthew 5:5), nor is he being righteous (Matthew 5:6), nor is he being a peace-maker (Matthew 5:9). He is not demonstrating that those who are under the Kingly Rule of God are not like other men and women. To such behaviour then the disciples are not to retaliate with like for like, but are to respond generously and compassionately, returning good for evil, gentleness for arrogance, generosity for meanness, and helpfulness for hardness of spirit.
The man who smites another on the right cheek is clearly doing it with his right hand, and will therefore be smiting with the back of his right hand, and the Mishnah demonstrates that to the Jew to be smitten with the back of the hand was thought of as a double insult. The person who does it is trying to demonstrate his own superiority, and to humiliate the other. He is trying to hurt their deepest feelings and put them in their place. He may even to some extent have the right to do it. Certainly no one would accuse him of a crime. But he is nevertheless misusing his position or betraying his arrogance and behaving contemptibly. His purpose is not to do the one he strikes any real physical damage. Assuming that it was not deserved as a result of some uncalled for remark, he is seeking to remind the person whom he strikes of his place and to show his contempt for him (compare Acts 23:2). But instead of producing resentment and a desire for retaliation in the disciple of Christ, which would be the natural reaction to such treatment, it is to do the opposite. It is to arouse a loving response. The disciple is to do the exact opposite of what is expected of him. Instead of glaring and being filled with hatred in return he is to turn the other cheek. He is to openly demonstrate that he is not offended and that he has only thoughts of love and compassion towards his tormentor. He is to show that he is perfectly ready to receive more of the same. He is by his action contrasting the Kingly Rule of God, a sphere of love and gentleness, with the tyranny of darkness, a sphere of arrogance and violence. He is contrasting God with the world, to the world's disadvantage. He is openly witnessing to the difference between the two. Note that he does not just stand silent and say nothing. It is not passivity. He positively acts to bring out the wrongness of the situation.
Why then did Jesus, when He was smitten, rather than do what He Himself had taught Jesus, quietly ask for justification of the act (John 18:23)? We must in that case remember what the situation was. Jesus was in some kind of court, and all that went on would be recorded. Furthermore He was defending Himself at the High Priest's request and therefore the action of the soldier was reprehensible. If it went down in the record that He had had to be smitten it would have suggested that He had been guilty of some crime. Thus it was necessary for Him to set the record straight and demonstrate before the hearing that He was innocent, and had done or said nothing wrong. He did not want the record to suggest that He had been discourteous in any way, or had been deserving of being smitten. But He was not retaliating with evil for evil. He was quietly seeking to show the High Priest and the court that they were in the wrong. It is a reminder that we must not simply act mechanically with regard to things like this. We too have to think about the consequences of our actions even in these circumstances. For in the end Jesus is not just talking about an insulting blow to the cheek. He has in mind any way in which someone demonstrates a wrong and antagonistic attitude towards a disciple, an attitude that has to be responded to with compassion and love.
The one who sues another for his tunic (or shirt) presumably has a right to do so, but is showing no compassion. He is being remorseless. For the one being sued in such a way is clearly in poverty, otherwise the shirt off his back would not be in question. The plaintiff is clearly determined to have the shirt off the poor man's back and to leave him unclothed. He is demonstrating a determination to squeeze the last penny out of him and to humiliate him. He is showing extreme meanness of spirit. While strictly legal, what he is doing is in fact to go against the higher law. For the Law commanded that he show concern and generosity towards the poor (Leviticus 25:35; Deuteronomy 15:7-8; Proverbs 14:21; Proverbs 21:13).
However, if this is done to the disciple, instead of showing resentment he is to respond with generosity. He is to hand over his outer cloak as well, the cloak over which the one who is suing has no rights (see Exodus 22:26-27; Deuteronomy 24:12-13). There was no way in law that the plaintiff could obtain the outer cloak. Thereby the disciple reveals his willingness to meet all his obligations over and above what is required on him, and to put the attitude of the other to shame. And he also demonstrates that to be humiliated by being rendered clotheless is of no concern to him. To him life is more than clothing. (Although there is no thought that he would strip there and then. He would have to borrow clothes). And besides he is confident that his Father will supply him with clothing (Matthew 6:30; Matthew 6:32). And at the same time he is demonstrating what the Kingly Rule of God accomplishes in men, and is contrasting it with the tyranny of darkness. All will be able to judge between the actions of the two. The disciple is acting as true salt and as a light in the world.
The one who compels another to go a mile with him is a Roman soldier, who had a perfect right in law to demand that someone carry his equipment for one mile (strictly 8 stades or one thousand paces). This was the law under which Simon of Cyrene was compelled to carry Jesus' crosspiece (Matthew 27:32). Most Jews resented this law bitterly. To them it was the ultimate in humiliation. But the soldier had the right to expect it. Most Jews would make clear to the soldier their resentment. But it was not to be so for those under the Kingly Rule of God. As servants of the King they were to be only too glad to lend a hand to someone who wanted assistance, even to a soldier of Rome. Unlike the zealots they were not to look on him as an enemy, but as someone to be loved, as God loved him and sent him sunshine and rain.
All three illustrations reveal that the people in question, while they may well have been within their rights, were nevertheless behaving unpleasantly, and humiliating the objects of their unpleasantness. That is what is being indicated by the word ‘evil' here. And the reply to such behaviour is to reveal pleasantness, and love, and peace, and a total lack of concern at being humiliated, all of which is revealed by their positive response, rather than to demonstrate resentment and retaliation. It is also to reveal the attitude and behaviour prevalent in the Kingly Rule of God. Note that in each case the disciple does not just submit, he acts positively in order to bring out his different view on the world from others. He will be revealing that as a disciple of Christ he is the servant of all (Matthew 20:26). And all will say, ‘God is with him of a truth'.
So the response of the disciple is to turn the other cheek, thereby disquieting the striker and revealing a totally different attitude of heart and mind. It is saying, ‘if that helps you, do it again. I do not mind. I serve the One Who was so smitten and I am proud to share His humiliation'. It reveals the non-violence of the Kingly Rule of God. The one who sues you for your tunic is forbidden by law to take your cloak from you, for you need it to sleep in (see Exodus 22:26-27; Deuteronomy 24:12-13). So by offering him your cloak you are going beyond the law in order to satisfy him, and doing something totally unexpected. And hopefully he will recognise his own meanness of spirit and be brought to consider his ways. You are returning good for evil, and demonstrating sacrificial generosity, and making him see what he ought to have done in the first place. Furthermore you are manifesting to him the effect of being under the Kingly Rule of God. The Roman soldier who has exerted his legal right over you will be taken totally by surprise by your offer to carry his equipment a further mile. He will never have experienced anything like it before. It will open up the opportunity of testimony to Christ (he will want to know why you have done it) and he will never forget you or your testimony. He will tell all his comrades about it. By this means you will be the light of the world (Matthew 5:14), and in each case what you have done you will have done for Christ, and Christ will reward you with His blessing. And by your act you will have demonstrated to the one who sought to get one over on you the depth of the love of Christ Who when He was reviled did not revile in return, but instead submitted the reviling to God and was content with whatever His verdict was (1 Peter 2:23). It would be the attitude of the Servant of the Lord in Isaiah 50:6; Isaiah 53:3-4; Isaiah 53:7 (compare Matthew 26:27). It would reveal to all that here were men who had a new heart and a new spirit within them (Jeremiah 31:33; Ezekiel 36:2-27), and who were thus involved in the eschatological renewal. They were under the Kingly Rule of Heaven and experiencing the eschatological work of the Spirit (Isaiah 43:1-5; Ezekiel 36:26). The Kingly Rule of Heaven had drawn near.
It should be noted that these positive actions in response to the evil prevent the submission from being just a negative act. It is not a matter of meekly submitting and doing nothing. If we see someone else being treated in this way we might step in. But here the person involved will hopefully be brought up sharply by what is done, and will be made to think. It is not a question of doing nothing in the face of evil. It is a matter of witnessing to the Messianic peace and love.