Luke 6:29Meaning & Commentary from the Church Fathers

He told His sacred apostles, "Verily I say unto you, Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye cannot enter into the kingdom of heaven." Therefore, it is essential to clarify the meaning of "exceeding" in righteousness according to the salvific teachings of the gospel.

The law given by Moses in ancient times was based on a principle of retribution, forbidding evil acts but not encouraging patience in the face of wrongdoing, which the gospel law demands of us. The commandments state, "Thou shalt not murder; thou shalt not steal; thou shalt not commit adultery." To this, it adds, "Eye for eye, hand for hand, foot for foot, wound for wound, bruise for bruise." This decree instructed individuals not to harm others, and if wronged, their anger was limited to equal retaliation. However, the overall legalistic approach was not pleasing to God; it was intended as a tutor for the ancient peoples, gradually acclimating them to true righteousness and leading them toward perfect goodness. It is written, "To do what is just is the beginning of the good way," but ultimately, all perfection is found in Christ and His teachings. "For to him that smiteth thee," He instructs, "offer also the other cheek." In this, we are guided to achieve the highest form of patience. Furthermore, He desires us to set aside material possessions so that even if a person only possesses one outer garment, he should find it bearable to willingly surrender his inner garment as well, should the situation arise.

What could be more remarkable than to offer the other cheek to one who has harmed you? Does this not suppress every urge towards resentment and pacify anger? Does your steadfastness not afford the chance for the aggressor to experience repentance? Thus, you both deflect offense and become worthy of mercy. Frequently, the most reliable ground for love emerges when insolence and pride are countered with patience, and offenses are met with forgiveness. I recall being taught that philosophy has limited its arrogance by recognizing three dimensions of righteousness: righteousness towards God, known as piety; righteousness towards parents and humanity; and righteousness towards the deceased, which involves granting them a respectful burial. Yet, the Lord Jesus surpasses both the teachings of the law and the heights of philosophy by extending the call to kindness even to those who attack us. To the enemy who comes against you, when he lays down his arms, you show mercy and sustain his life; the preservation of the life of the vanquished is often a function of human compassion or the conventions of warfare. How must these principles be even more earnestly observed out of reverence for God! If the instinct for self-preservation fails to restrain the warrior, what then can restrain the champion of the world?

If someone strikes you on the right cheek, offer him your other cheek as well, and you will be perfected. If anyone compels you to go one mile, walk with him two miles instead. If someone takes your cloak, hand over your tunic as well. If anyone seeks something that belongs to you, do not ask for it back, for it is beyond your right to do so. To everyone who asks from you, give generously, and do not demand anything in return.

If, dear sage, encountering an affront or injury were truly a sign of defeat, then neither Christ nor the Apostle Paul would convey otherwise. The Lord instructed that the one who is struck should also offer the other cheek, and the Apostle urged, "Why not rather suffer wrong?" (1 Cor. 6:7). This constitutes a new principle of servitude, as the nature of the rewards is even more profound. It is not a mere olive branch or an offering presented in the temple—those symbols of temporary honor—but rather the eternal kingdom and a life unending. Therefore, if you submit and act wisely, do not perceive it as a loss of triumph, but rather as a victory that is concealed within the apparent defeat.

Should you be taken aback by my words, allow me to clarify with an example. It is narrated that a king, facing an overwhelming naval battle against the foe, recognizing the superior number of enemy ships, chose instead to confront them boldly, saying, "I am not fleeing; I pursue the gain that lies beyond." Thus, if within this imagined defeat and submission lies unseen profit and victory, let us not engage in conflict with those who harm and insult us but rather submit to them. This embodies the principle of celestial struggle.

It is not merely through a grave offense that one fails the law, but through any absence of love; it is not only through an overt act of immorality that purity is compromised, but also through unclean desires; it is not solely by breaking an oath that one strays from righteousness, but through any form of injustice that an oath is meant to protect against; and it is not just through an explicit disregard for justice towards others that one falters, but also through an inhuman pursuit of personal claims. All these actions contradict the law established by the Messiah for His kingdom. The defining characteristic of His kingdom's members is their love for all, including their adversaries, reflecting the perfect nature of the Heavenly Father in all things.

Jesus articulated His gentle rebuke toward the slap He received from the high priest's servant (John 18:22-23), while the Apostle Paul vehemently objected to a similar affront toward himself (Acts 23:3). These instances illustrate that the violation of justice must not be tolerated, as it undermines the ultimate law of truth that governs human interactions. When a person defends against injustice, he is not only shielding himself but also upholding the truth, which is a sacred obligation. Consequently, any society in its imperfect spiritual and moral condition has both the right and the duty to uphold the foundational principles of its existence. It is within their authority to punish wrongdoers, thus preserving the realm of righteousness in the world until such a time arrives when it can attain absolute sovereignty, making external defense unnecessary.

However, this aim was not always achieved; vengeance, as noted by the Holy Father, often served not as a resolution but as the instigation of fresh conflicts, rather than halting earlier wrongs, leading instead to an escalation of evil, where one act of harm led to another in an endless cycle of retribution (St. Isidore Pelusiot). The Gospel, through the humility of the one who suffers, keeps wickedness from spiraling into greater depths. True Christian love addresses offense not with retaliation but with a willingness to endure further wrongs; it does not indulge wrongful demands and is always prepared to assist those in distress. However, the tolerance of offense and a spirit of flexibility should not imply supporting wrongdoing. Therefore, measures to deter evil and punish wrongdoers, as well as personal efforts to address offenses and uphold righteousness, are by no means excessive. The Lord Himself made a defense against unjust accusations (John 18:23). Similarly, Christian charity should focus on fulfilling only the genuine and rightful needs of the one seeking help, aiming to uplift rather than harm.