“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, do not resist the evildoer. But whoever strikes you on the right cheek, turn the other to him as well. And if someone wants to sue you and to take your tunic, give him your coat also. And if anyone forces you to go one mile, go with him two. Give to the one who asks you, and do not reject the one who wants to borrow from you.

(Matthew 5.38-42)

Many people think, understandably, that ‘An eye for an eye and a tooth for a tooth.’(found in Exodus 21, Leviticus 24, and Deuteronomy 19) is allowing and encouraging violence. Despite its intention it was, over time, used to justify much aggression. Present throughout ancient societies from Babylon to Greece, the principle was actually intended to limit violence and to ensure that retribution and punishment were proportional to the crime. D.Martyn Lloyd-Jones said that the principle was given to control anger, violence, and the desire for revenge. 

Into this established cycle of crime and punishment stepped Jesus. Taking on long practised, well intentioned traditions seems to have been a favourite activity of His, and here in Matthew 5 we read that rather than continue this destructive cycle, instead,

“…do not resist the evildoer. But whoever strikes you on the right cheek, turn the other to him as well. And if someone wants to sue you and to take your tunic, give him your coat also. And if anyone forces you to go one mile, go with him two. Give to the one who asks you, and do not reject the one who wants to borrow from you”.

Instead of immediately taking your lawful retribution, Jesus counsels His followers to first consider not taking up their legal rights to make sure an equal punishment was handed out. In a society dominated by law and legalities, performance and punishment, this would have been as scandalous as talking to an unmarried, cohabiting woman of a perceived lower class at a well. 

Whilst there are certainly times when using the law can be a good thing (Acts 22.25-29, for example), the bigger picture point here is that a follower of Jesus is characterised by love, forgiveness, and humility. Their first thought on being wronged is not ‘ha, now I get to get you back exactly how you got me’. As Louis A. Barbieri Jr. wrote, the Christian’s initial response to being wronged is not to ‘strike back, demand repayment, or refuse to comply. Instead of retaliating he would do the opposite, and would also commit his case to the Lord who will one day set all things in order’.

In a society wherein we are enthusiastically encouraged to demand our rights, ensure our privileges, and make sure that we always finish first and on top, the counsel and command to treat those who wrong you well (give…go…give…do not reject…) is surely an unpopular message. 

But, if we claim Christ as Saviour, if we laud Him as Lord, this is our calling: to follow in the footsteps of the One who, as Peter writes:

“When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly.”

(1 Peter 2.23)