Matthew 5:41Meaning & Commentary from the Church Fathers

Thus, He emphasizes, "If a man strikes you on one cheek, turn to him the other also," prompting you to rise even higher, urging you to embody a new level of generosity that matches the previous call for patience. If the initial commands, which are more manageable, bring such profound joy to those who follow them, consider the blessings that await those who embrace the greater challenges, and the rewards set aside for those who, even while bearing human suffering, exhibit true indifference to pain. If they are not merely undisturbed by insults, violence, or loss of goods, and are not overcome by such trials, but instead desire to endure even greater hardships, reflect on the nature of their souls. Consequently, Christ instructs us to respond likewise in the face of violence and deprivation as well. What do I imply, He seems to ask, about insults and loss? Even when your body is subjected to harsh and unjust toil, you must rise above this injustice and maintain your superiority over it. To withstand the demands placed upon you means to absorb grievances without cause. Yet, be prepared for this too; be ready to endure even more than what is intended against you.

You have observed the self-control cultivated within the passionate body; also recognize the divine existence implanted within humanity. Experiencing no passionate desire, nor falling into anger, is characteristic of heavenly life, which Christ has affirmed through His commandments. By commanding one not to harbor anger against a brother without cause, not to speak ill of him, not to label him as unworthy, not to present an offering to God without first reconciling with a brother, and to show favor to those who have wronged him, He has severed the roots of passionate anger. In further commandments, He instructed not to gaze lustfully at a spouse, not to dismiss those who entice or tempt, not to abandon a spouse without just cause, and not to marry someone divorced by another, thus uprooting the seeds of passionate desire. Additionally, by forbidding all oaths, He eradicated the attachment to possessions and wealth; by instructing not to resist evil, to turn the other cheek, to walk an additional mile, He has redirected the spirit away from vengeance.

Paul presents this in his own experience: I believe God has appointed us as messengers of the last days, appearing as those destined for death, a spectacle to both the world and the heavenly beings. We are weak, but you possess wisdom in Christ; we are frail, but you are strong; you are honored, while we face disgrace. Up until this moment, we endure hunger and thirst, we are poorly clothed, we suffer, we wander, we labor with our own hands: we are reviled, yet we bless; we are persecuted, yet we persevere; we are slandered, yet we find comfort. As the world has rejected us, we have become a spectacle to all up to now (1 Corinthians 4:9-13). Through such patience and love, they nearly converted the entire world to Christ; the children of martyrs, filled with love for the Lord and zeal for the salvation of souls, did not spare their own lives, and through their blood, they nurtured countless believers from among their persecutors. This spirit of endurance and love has enabled the Holy Apostolic Church of Christ to triumph over all opposition from non-believers and will continue to do so. It must be emphasized that the Gospel's command to forgive offenses does not diminish the authority or severity of civil and ecclesiastical laws. The stewards of justice, in accordance with the same divine Word, undertake the responsibility to protect the innocent, maintaining public order and safety through the punishment of wrongdoers. Moreover, this command does not negate the sovereign's duty to declare war and defend the welfare of their nations against threats to the homeland. For it is God Himself who grants to rulers the authority to safeguard their people and at times to eradicate other wicked nations whose sins have reached their limit in the sight of the Lord. Even in cases of personal offense, a private individual is permitted to seek justice against the offender, not out of animosity or revenge, but for the purpose of correction, particularly if showing leniency would lead to greater harm by enabling malevolence. However, in such situations, utmost impartiality and wisdom are essential, so that one does not escalate conflict but seeks resolution: vengeance belongs to Me; I will repay, says the Lord (Rom. 12:19).

Blessed Augustine remarked, "Love, and love will guide you in determining the best course of action," emphasizing that much good can be done for those who do not wish themselves well, provided you care for their welfare. If you find yourself in a position to judge and choose to absolve thieves and robbers, you contravene the command to love your enemies, even if it appears to arise from love for them. Guard your possessions for your family's sake, lest you allow a shameless thief to harm them. Bring the predator to justice, preventing him from stealing from others, and for his own benefit, that he may find correction through punishment. Yet, undertake these actions with the compassion of a physician administering bitter medicine or surgically removing a diseased organ to preserve life. Let all that you do be rooted in love, as taught by the holy Apostle of Christ (1 Cor. 16:14). The numerous sufferings endured by the Apostle Paul from both Jews and Gentiles are impossible to enumerate; however, when he deemed it necessary for God’s glory, he did not remain silent but appealed to the judgment of his superiors and responded reproachfully when commanded to be struck. When the Saracens chastised St. Cyril, the enlightener of the Slavs, for the Christians’ perceived neglect of Christ’s command to love their enemies while engaging in battle against them, the wise philosopher replied, "Christ commanded us to love our enemies, but He also instructed us that there is no greater love than for someone to lay down his life for his friends (John 15:13). Therefore, we bear the offenses inflicted upon us individually, but collectively we defend one another and are willing to lay down our lives for our brethren, so that by capturing them, you do not lead the righteous into your own vile actions." Even the Divine Lawgiver Himself, when struck by the insolent servant of the high priest, did not remain silent nor offer the other cheek but humbly responded, "If I have spoken wrongly, bear witness about the wrong (John 18:23)." This was more evident to the wrongdoer than silent endurance. Nevertheless, He subsequently endured in silence all the abuse from the soldiers in Pilate's court.

This principle clarifies any confusion that may arise in interpreting other commandments that stem from it. Consequently, it must be recognized that by providing just these three instances of goodness opposing evil, Jesus entrusted His followers with the responsibility to discern, based on this paramount commandment, how to confront evil in each specific circumstance. As St. Augustine aptly stated, "Love, and do what you will." It is constant that a brother must respond with good to evil, but the manner in which this is done will be inspired by love, which transcends mere desire for vengeance. Thus, the retribution permitted in the Old Testament, which was distastefully tolerated under the Mosaic Law due to the harshness of the Israelites, is unequivocally condemned by our Lord Jesus. In contrast, the approach towards resisting evil is conditional: in your efforts against evil, refrain from committing evil yourself and instead do good. This exhortation to oppose evil, based on the examples provided, is directed personally to the individual facing wrongdoing; yet it is also pertinent for third parties who witness evil acts, as well as for entire communities or nations, as they too must strive against evil. Hence, we shall explore its application in all three contexts.

In ancient times, sin and evil dominated, casting a shadow of triumph over all righteousness. Consequently, goodness felt compelled to resist and combat evil, both from within and without, striving to shield itself from its destructive power. This was evident in God's actions; He once eradicated the corrupt masses through the flood to preserve goodness on earth, later selecting specific individuals and a nation to safeguard from the prevailing evil by setting them apart from the sinful environment and equipping them with divine laws that enhanced their ability to uphold righteousness and shield them from evil’s encroachment.

In the new kingdom, the dynamic between good and evil was set to transform entirely. Here, evil would forfeit its victory, and death would lose its sting, as every good would, with divine assistance, emerge triumphant, ushering in a kingdom of grace and goodness. Thus, goodness would no longer need to rely on external means to resist evil, which indicated a sense of internal fragility. Rather, goodness, as a forthcoming force, could depend entirely on its inner strength, endowed from above, capable of overcoming all evil. Even if evil momentarily appeared to triumph over good, such victory would be fleeting and illusory, for the suppressed goodness would ultimately manifest its inherent strength, prevailing not just against evil but also transforming it into good.

This dynamic is illustrated by a wise people, even when oppressed by barbaric forces, swiftly revealing their inherent superiority, compelling even their conquerors to acknowledge their own defeat. Alternatively, consider a massive ice floe that travels from the polar regions, imposing cold upon even the warmest lands; yet this chill is only temporary and surrenders to the warm rays of the southern sun, which melts the ice away. However, the full realization of this shared principle necessitates a society deeply infused with the spirit of the new kingdom, where goodness truly permeates social life.

Until humanity achieves such a level of righteousness, the command to refrain from resisting evil serves primarily to temper the natural inclination for retribution in the face of harm. In cases where personal rights are violated, as opposed to a general sense of justice being affronted, resistance against wickedness is not only legitimate but essential. Christ Himself expressed a gentle rebuke to the servant of the high priest who struck Him (John 18:22, 23), while the Apostle Paul firmly objected to a similar affront against him (Acts 23:3), demonstrating that injustices cannot be overlooked without undermining the higher moral law governing human relationships. By standing against injustice, individuals are not merely defending themselves but also upholding the truth, which is their sacred responsibility.

Consequently, any society, given its current imperfect spiritual and moral condition, holds the right—and indeed the obligation—to protect the foundational principles of its existence, punishing wrongdoers to preserve the reign of goodness until such a time arrives when it achieves complete sovereignty, at which point such external defense will become unnecessary.