The instruction to "turn the other cheek" in Matthew 5:38–39 stands as one of the most challenging and countercultural commands in Jesus' teachings. In a world where self-defense and retribution are often considered justifiable, Jesus introduces a paradigm that not only confronts our natural inclinations but also calls for a radical reorientation of our understanding of justice and mercy. This mandate challenges individual believers and has profound implications for the Church's witness in a society marked by violence and retaliation.
Understanding this command is crucial for the Church as it seeks to embody Christ's teachings in a world often characterized by retribution and violence. The evangelical tradition places significant emphasis on the authority of Scripture and the necessity of aligning one's life with Biblical principles. Therefore, thoroughly examining this passage is essential for grasping its theological depth and practical application.
This exploration delves into the passage's theological and exegetical dimensions, aiming to unpack its profound implications for believers and its significance within evangelical theology. By examining the original languages, historical context, and theological interpretations, we seek to understand what Jesus meant and how we live out this command daily.
Exegetical Analysis
To comprehend Jesus' directive fully, we must first examine the textual and historical context of Matthew 5:38–39. The passage reads:
"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 one who is evil. But if anyone slaps you on the right cheek, turn to him the other also." (Matthew 5:38–39, ESV)
This passage is part of the Sermon on the Mount, where Jesus reinterprets the Law, moving from external adherence to internal transformation. The phrase "You have heard that it was said" introduces a legal precept from the Mosaic Law, specifically the lex talionis, or the law of retaliation.
In the original Hebrew, the lex talionis is found in Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21. The Hebrew term used is "עַ֣יִן תַּ֔חַת עַ֖יִן" (ayin tachat ayin), literally "eye under eye." This law was intended to limit retribution and ensure that punishment was proportional to the offense.
However, Jesus introduces a radical departure from this principle. The Greek text of Matthew 5:39 uses the phrase "μὴ ἀντιστῆναι τῷ πονηρῷ" (mē antistēnai tō ponērō), meaning "do not resist the evil one." The verb "ἀντιστῆναι" (antistēnai) comes from "ἀνθίστημι" (anthistēmi), meaning "to set against" or "to oppose."
The term "slaps" in "if anyone slaps you on the right cheek" is from the Greek "ῥαπίζει" (rhapizei), derived from "ῥαπίζω" (rhapizō), which means "to strike with a rod" or "to slap." Notably, the act of slapping someone on the right cheek implies a backhanded slap from a right-handed person, which in the cultural context was a severe insult, more than just physical harm.
By instructing to "turn to him the other also," Jesus advocates for a response that transcends natural human reactions. The verb "στρέψον" (strepson), "turn," is an imperative, calling for decisive action.
Original Language Insights
Delving deeper into the original languages illuminates the richness of the text. The Greek term "πονηρός" (ponēros), translated as "evil," encompasses not just moral evil but also the harm and hardships inflicted by others. By instructing not to "resist" (antistēnai) the evil person, Jesus calls for a response that breaks the cycle of retaliation.
The Aramaic background of Jesus' teachings also provides context. Jesus likely spoke these words in Aramaic, where the idiom for "turn the other cheek" would carry a cultural understanding of honor and shame dynamics prevalent in Near Eastern societies. The Aramaic word "טְפִיחָה" (tephicha) can mean "slap" or "strike" and may have connotations of insult rather than physical harm. Recognizing this, the emphasis is on responding to personal insults with dignity and restraint.
Theological Discussion
From an evangelical perspective, Jesus' command to turn the other cheek is not merely a call to passive non-resistance but an active demonstration of the Kingdom ethics He came to establish. This teaching aligns with the overarching theme of the Gospel, which emphasizes mercy, love, and forgiveness over judgment and retribution.
The Apostle Paul echoes this sentiment in Romans 12:17–21:
"Repay no one evil for evil, but give thought to do what is honorable in the sight of all... Do not be overcome by evil, but overcome evil with good." (Romans 12:17, 21, ESV)
This passage reinforces the principle that Christians are to respond to evil not with retaliation but with actions that reflect Christ's character.
Kingdom Ethics and Non-Retaliation
Jesus' command to turn the other cheek is a radical call to embrace Kingdom ethics that transcend conventional human behavior. In the Sermon on the Mount, Jesus presents a vision of life under God's reign, characterized by love, mercy, and forgiveness.
Within Christian theology, this passage is seen as an invitation to embody the values of the Kingdom of God. It challenges believers to adopt a posture of non-retaliation, reflecting God's grace toward humanity.
The Apostle Peter reinforces this teaching:
"For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in His steps. He committed no sin, neither was deceit found in His mouth. When He was reviled, He did not revile in return; when He suffered, He did not threaten..." (1 Peter 2:21–23, ESV)
Jesus Himself modeled this behavior, enduring insults and suffering without retaliation.
Implications for Believers
The command to turn the other cheek has profound implications for personal relationships and societal interactions. It calls believers to relinquish personal rights and trust God's justice. Moreover, it serves as a witness to the Gospel's transformative power. By responding to evil gracefully, Christians testify to the reality of God's Kingdom.
Relevance to the Church
As the body of Christ, the Church is called to exemplify these Kingdom values corporately. This includes promoting peace, reconciliation, and forgiveness within and outside the Church community.
Renowned evangelical theologian Dietrich Bonhoeffer, in The Cost of Discipleship, emphasizes that such radical obedience is central to discipleship:
"The extraordinary is that the Christian should live like Christ. The extra-ordinary is that the disciple should not resist him who is evil." (Bonhoeffer, 1995)
Historical Interpretations and Applications
Throughout Church history, Matthew 5:38–39 has been interpreted and applied in various ways, often reflecting the challenges and contexts of different eras.
Early Church Practices
In the early centuries, the Church faced persecution from the Roman Empire. Many Christians took Jesus' teaching to heart, enduring suffering without retaliation. The martyrs of the early Church exemplified this non-retaliatory stance, which often led to the spread of the Gospel as observers were moved by their steadfast faith and love in the face of persecution.
Tertullian, an early Church Father, wrote:
"The blood of the martyrs is the seed of the Church." (Tertullian, Apologeticus, Chapter 50)
Their willingness to suffer without retaliation was a powerful testimony to the Gospel's transformative power.
Anabaptist Tradition
During the Reformation, the Anabaptist movement strongly emphasized the literal application of Jesus' teachings in the Sermon on the Mount. They advocated for nonviolence and refused to participate in military service or take oaths, based on passages like Matthew 5:38–39.
Menno Simons, a key figure in the Anabaptist tradition, taught:
"True evangelical faith cannot lie dormant; it clothes the naked, feeds the hungry, comforts the sorrowful, shelters the destitute, serves those that harm it, binds up that which is wounded." (Simons, 1956)
Contemporary Applications
In modern times, figures like Martin Luther King Jr. have drawn inspiration from Jesus' teaching on nonviolence and applied it to social and political movements for justice.
King stated:
"Returning hate for hate multiplies hate... Hate cannot drive out hate; only love can do that." (King, 1963)
Within evangelical circles, there is an ongoing discussion about balancing the call to non-retaliation with the responsibility to confront injustice. Many advocate for active peacemaking, which addresses the root causes of conflict and promotes reconciliation.
Deeper Theological Implications
The Cross as the Ultimate Example
The ultimate expression of turning the other cheek is in Jesus' life and death. On the Cross, Jesus embodied the principles He taught, forgiving those who crucified Him.
"And Jesus said, 'Father, forgive them, for they know not what they do.'" (Luke 23:34, ESV)
This act of forgiveness in the midst of suffering serves as the paradigm for Christian behavior.
The Power of Love and Forgiveness
Theologically, the command to turn the other cheek is rooted in God's nature, as revealed in Scripture. God is described as "gracious and merciful, slow to anger and abounding in steadfast love" (Psalm 145:8, ESV).
By emulating God's character, believers participate in His redemptive work. Forgiveness and love can break the cycle of sin and open the door to reconciliation.
C.S. Lewis on Forgiveness
C.S. Lewis, in his book Mere Christianity, discusses the difficulty and necessity of forgiveness:
"Everyone says forgiveness is a lovely idea, until they have something to forgive..." (Lewis, 1952)
Lewis acknowledges the challenge but emphasizes that forgiveness is central to Christian ethics.
Addressing Counterarguments
Some may argue that this teaching promotes passivity in the face of injustice or that it negates the need for self-defense. However, within the evangelical context, it is understood that Jesus is not abolishing justice or the role of governing authorities in punishing wrongdoing (Romans 13:1–4). Instead, He is addressing personal conduct and the attitude of the heart.
Renowned theologian John Stott comments:
"Jesus' illustrations are not to be taken as the charter for the unscrupulous exploitation of Christians... Rather, they are examples of the principle of non-retaliation in personal relationships." (Stott, 1985)
Self-Defense and Protection of Others
One practical concern is whether turning the other cheek precludes self-defense or the defense of others. Many evangelicals argue that while personal retaliation is discouraged, there is a moral responsibility to protect the innocent.
Wayne Grudem, in his book Christian Ethics, states:
"It seems right to conclude that Jesus' commands about turning the other cheek... do not prohibit self-defense against physical harm, but rather they prohibit returning insult for insult." (Grudem, 2018)
This interpretation seeks to balance the command with the broader Biblical teaching on justice and the value of human life.
Legal Rights and Justice Systems
Another consideration is the use of legal systems to seek justice. The Apostle Paul himself appealed to his Roman citizenship rights when unjustly treated:
"But when they had stretched him out for the whips, Paul said to the centurion who was standing by, 'Is it lawful for you to flog a man who is a Roman citizen and uncondemned?'" (Acts 22:25, ESV)
Therefore, utilizing legal means to address wrongs is not necessarily contradictory to Jesus' teaching, as long as the motivation is not personal vengeance but the pursuit of justice.
Implications for Evangelism and Mission
Embodying Jesus' teaching on non-retaliation can profoundly impact evangelism and mission work. Demonstrating grace and forgiveness in the face of hostility can open doors for the Gospel.
The story of Jim Elliot and his companions, missionaries whom the Huaorani people in Ecuador martyred, exemplifies this. Their families chose to forgive and continue ministering to the very people who killed their loved ones, leading to many conversions.
Practical Application
Implementing this teaching in daily life requires reliance on the Holy Spirit for strength and guidance. It involves cultivating virtues such as humility, patience, and love.
Believers are encouraged to:
- Forgive personal offenses (Matthew 6:14–15, ESV): "For if you forgive others their trespasses, your heavenly Father will also forgive you."
- Pray for those who persecute them (Matthew 5:44, ESV): "But I say to you, Love your enemies and pray for those who persecute you."
- Overcome evil with good (Romans 12:21, ESV): "Do not be overcome by evil, but overcome evil with good."
Conclusion
Jesus' command to turn the other cheek invites believers into a radical way of living that mirrors the sacrificial love demonstrated on the Cross. It challenges the Church to embody the Gospel's transformative power in personal interactions, breaking the chains of retaliation and embodying the Kingdom of God on earth. This teaching remains a cornerstone for Christian ethics, calling for a profound trust in God's justice and a commitment to love even in the face of personal offense.
Understanding and applying this command is essential for the Church's witness in the world. It aligns with the Gospel's core message and offers a powerful counter-narrative to the cycles of violence and retribution that plague society. As the Church seeks to navigate complex moral and ethical challenges in the modern world, returning to Jesus' teachings provides guidance and inspiration. By turning the other cheek, we participate in God's redemptive work and bear witness to the transformative power of the Gospel.
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