the Week of Proper 25 / Ordinary 30
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King James Version
Matthew 5:39
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But I tell you, don't fight back against someone who wants to do harm to you. If they hit you on the right cheek, let them hit the other cheek too.
But I saye to you that ye resist not wroge. But whosoever geve the a blowe on thy right cheke tourne to him the other.
But I tell you not to resist an evildoer. On the contrary, whoever slaps you on the right cheek, turn the other to him as well.Proverbs 20:22; 24:29; Isaiah 50:6; Lamentations 3:30; Luke 6:29; Romans 12:17,19; 1 Corinthians 6:7; 1 Thessalonians 5:15; 1 Peter 3:9;">[xr]
"But I say to you, do not show opposition against an evil person; but whoever slaps you on your right cheek, turn the other toward him also.
But I tell you, don't stand up against an evil person. If someone slaps you on the right cheek, turn to him the other cheek also.
but I say to you, don't resist him that is evil: but whoever smites you on your right cheek, turn to him the other also.
But I say to you, That ye resist not evil: but whoever shall strike thee on thy right cheek, turn to him the other also.
"But I say to you, do not resist an evil person [who insults you or violates your rights]; but whoever slaps you on the right cheek, turn the other toward him also [simply ignore insignificant insults or trivial losses and do not bother to retaliate—maintain your dignity, your self-respect, your poise].
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.
But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also.
But I say unto you, that ye resist not the evil man: but whosoever shall smite thee on the right-cheek, turn to him the other also;
But I tell you not to resist a wicked man, but if any one strikes you on the right cheek, turn the other to him as well.
But Y seie to you, that ye ayenstonde not an yuel man; but if ony smyte thee in the riyt cheke, schewe to him also the tothir;
but I say unto you, Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.
But I tell you not to resist an evil person. If someone slaps you on your right cheek, turn to him the other also;
But I tell you not to try to get even with a person who has done something to you. When someone slaps your right cheek, turn and let that person slap your other cheek.
but I say unto you, Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.
But I say to you, Do not make use of force against an evil man; but to him who gives you a blow on the right side of your face let the left be turned.
But I tell you not to stand up against someone who does you wrong. On the contrary, if someone hits you on the right cheek, let him hit you on the left cheek too!
But *I* say unto you, not to resist evil; but whoever shall strike thee on thy right cheek, turn to him also the other;
But I say unto you, that you shall not rise up against evil: but if any one strike thee on the right cheek, turn to him the other also.
But I say to you: Resist not evil; but if a person smite thee on thy right cheek, turn to him the other also.
But I say vnto you, that yee resist not euill: but whosoeuer shall smite thee on thy right cheeke, turne to him the other also.
But I say, do not resist an evil person! If someone slaps you on the right cheek, offer the other cheek also.
But I tell you, do not fight with the man who wants to fight. Whoever hits you on the right side of the face, turn so he can hit the other side also.
But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also;
But I say vnto you, Resist not euill: but whosoeuer shall smite thee on thy right cheeke, turne to him the other also.
But I say to you, that you should not resist evil; but whoever strikes you on your right cheek, turn to him the other also.
But, I, tell you, not to resist evil, - Nay, whoever is smiting thee on the right cheek, turn to him, the other also;
But I say to you not to resist evil: but if one strike thee on thy right cheek, turn to him also the other:
But I say to you, Do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also;
But, I say vnto you, that ye resist not euyll. But, whosoeuer geueth thee a blowe on thy right cheeke, turne to him the other also.
But now I tell you: do not take revenge on someone who wrongs you. If anyone slaps you on the right cheek, let him slap your left cheek too.
But I tell you, don’t resist
But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also.
But I say to you, do not resist the evildoer, but whoever strikes you on the right cheek, turn the other to him also.
but I say to you, Do not resist the evil; but whoever strikes you on the right cheek, turn the other to him also.
but I -- I say to you, not to resist the evil, but whoever shall slap thee on thy right cheek, turn to him also the other;
But I saye vnto you: that ye resist not euell. But whosoeuer geueth the a blowe on thy right cheke, turne to him the other also.
but I say unto you, don't return evil for evil; on the contrary, if any one strike thee on thy right cheek, turn to him the other likewise.
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.
But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also.
But I'm tellin' you right now, don't shoot for revenge against anyone. If someone smacks you on the right cheek, let him have an easy shot at the left one too.
"But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also.
But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
That: Leviticus 19:18, 1 Samuel 24:10-15, 1 Samuel 25:31-34, 1 Samuel 26:8-10, Job 31:29-31, Proverbs 20:22, Proverbs 24:29, Luke 6:29, Romans 12:17-19, 1 Corinthians 6:7, 1 Thessalonians 5:15, Hebrews 12:4, James 5:6, 1 Peter 3:9
whosoever: 1 Kings 22:24, Job 16:10, Isaiah 50:6, Lamentations 3:30, Micah 5:1, Luke 6:29, Luke 22:64, 1 Peter 2:20-23
Reciprocal: Deuteronomy 19:21 - life shall Proverbs 3:30 - General Proverbs 17:14 - leave Matthew 5:28 - I say Matthew 26:52 - Put Matthew 26:67 - and others Luke 9:56 - And Romans 12:19 - give Philippians 4:5 - your
Gill's Notes on the Bible
But I say unto you, that ye resist not evil,.... This is not to be understood of any sort of evil, not of the evil of sin, of bad actions, and false doctrines, which are to be opposed; nor of the evil one, Satan, who is to be resisted; but of an evil man, an injurious one, who has done us an injury. We must not render evil for evil, or repay him in the same way; see James 5:6. Not but that a man may lawfully defend himself, and endeavour to secure himself from injuries; and may appear to the civil magistrate for redress of grievances; but he is not to make use of private revenge. As if a man should pluck out one of his eyes, he must not in revenge pluck out one of his; or should he strike out one of his teeth, he must not use him in the same manner; but patiently bear the affront, or seek for satisfaction in another way.
But whosoever shall smite thee on thy right cheek, turn to him the other also: which is to be understood comparatively, rather than seek revenge, and is directly contrary to the Jewish canons, which require, in such a case, a pecuniary fine g.
"He that strikes his neighbour (which Maimonides explains, he that strikes his neighbour with his hand shut, about the neck) he shall give him a "sela", or "shekel": R. Judah says, in the name of R. Jose the Galilean, one pound: if he smite him (i.e. as Maimonides says, if he smite him with his double fist upon the face; or, as Bartenora, with the palm of his hand, ××××, "on the cheek", which is a greater reproach) he shall give him two hundred "zuzim"; and if he does it with the back of his hand, four hundred "zuzim".''
R. Isaac Sangari h manifestly refers to this passage of Christ's, when he says to the king he is conversing with,
"I perceive that thou up braidest us with poverty and want; but in them the great men of other nations glory: for they do not glory but in him, who said, "Whosoever smiteth thee thy right cheek, turn to him the left; and whosoever taketh away thy coat, give him thy cloak".''
g Misn. Bava Kama, c. 8. sect. 6. Vid. Maimon. & Bartenora in ib. h Sepher Cosri, Orat. 1. Sign. 113. fol. 56. 1.
Barnes' Notes on the Bible
An eye for an eye ... - This command is found in Exodus 21:24; Leviticus 24:20, and Deuteronomy 19:21. In these places it was given as a rule to regulate the decisions of judges. They were to take eye for eye, and tooth for tooth, and to inflict burning for burning. As a judicial rule it is not unjust. Christ finds no fault with the rule as applied to magistrates, and does not take upon himself to repeal it. But instead of confining it to magistrates, the Jews had extended it to private conduct, and made it the rule by which to take revenge. They considered themselves justified by this rule to inflict the same injury on others that they had received. Our Saviour remonstrates against this. He declares that the law had no reference to private revenge, that it was given only to regulate the magistrate, and that their private conduct was to be governed by different principles.
The general principle which he laid down was, that we are not to resist evil; that is, as it is in the Greek, nor to set ourselves against an evil person who is injuring us. But even this general direction is not to be pressed too strictly. Christ did not intend to teach that we are to see our families murdered, or be murdered ourselves; rather than to make resistance. The law of nature, and all laws, human and divine, justify self-defense when life is in danger. It cannot surely be the intention to teach that a father should sit by coolly and see his family butchered by savages, and not be allowed to defend them. Neither natural nor revealed religion ever did, or ever can, inculcate this doctrine. Our Saviour immediately explains what he means by it. Had he intended to refer it to a case where life is in danger, he would most surely have mentioned it. Such a case was far more worthy of statement than those which he did mention.
A doctrine so unusual, so unlike all that the world had believed. and that the best people had acted on, deserved to be formally stated. Instead of doing this, however, he confines himself to smaller matters, to things of comparatively trivial interest, and says that in these we had better take wrong than to enter into strife and lawsuits. The first case is where we are smitten on the cheek. Rather than contend and fight, we should take it patiently, and turn the other cheek. This does not, however, prevent our remonstrating firmly yet mildly on the injustice of the thing, and insisting that justice should be done us, as is evident from the example of the Saviour himself. See John 18:23. The second evil mentioned is where a man is litigious and determined to take all the advantage the law can give him, following us with vexatious and expensive lawsuits. Our Saviour directs us, rather than to imitate him rather than to contend with a revengeful spirit in courts of justice to take a trifling injury, and yield to him. This is merely a question about property, and not about conscience and life.
Coat - The Jews wore two principal garments, an interior and an exterior. The interior, here called the âcoat,â or the tunic, was made commonly of linen, and encircled the whole body, extending down to the knees. Sometimes beneath this garment, as in the case of the priests, there was another garment corresponding to pantaloons. The coat, or tunic, was extended to the neck. and had long or short sleeves. Over this was commonly worn an upper garment, here called âcloak,â or mantle. It was made commonly nearly square, of different sizes, 5 or 6 cubits long and as many broad, and was wrapped around the body, and was thrown off when labor was performed. If, said Christ, an adversary wished to obtain, at law, one of these garments, rather than contend with him let him have the other also. A reference to various articles of apparel occurs frequently in the New Testament, and it is desirable to have a correct view of the ancient mode of dress. in order to a proper understanding of the Bible. The Asiatic modes of dress are nearly the same from age to age, and hence it is not difficult to illustrate the passages where such a reference occurs. The ordinary dress consisted of the inner garment, the outer garment, the girdle (belt), and the sandals. In regard to the sandals, see the notes at Matthew 3:11.
In the girdle (belt) was the place of the pouch Matthew 10:9, and to it the sword and dirk were commonly attached. Compare 2 Samuel 20:8. In modern times the pistols are also fastened to the belt. It is the usual place for the handkerchief, smoking materials, inkhorn, and, in general, the implements of oneâs profession. The belt served to confine the loose-flowing robe or outer garment to the body. It held the garment when it was tucked up, as it was usually in walking or in labor. Hence, âto gird up the loinsâ became a significant figurative expression, denoting readiness for service, activity, labor, and watchfulness; and âto loosen the loinsâ denoted the giving way to repose and indolence, 2 Kings 4:29; Job 38:3; Isaiah 5:27; Luke 12:35; John 21:7.
Whosoever shall compel thee to go a mile - The word translated âshall compelâ is of Persian origin. Post-offices were then unknown. In order that the royal commands might be delivered with safety and despatch in different parts of the empire, Cyrus stationed horsemen at proper intervals on all the great public highways. One of those delivered the message to another, and intelligence was thus rapidly and safely communicated. These heralds were permitted to compel any person, or to press any horse, boat, ship, or other vehicle that they might need for the quick transmission of the kingâs commandments. It was to this custom that our Saviour refers. Rather, says he, than resist a public authority requiring your attendance and aid for a certain distance, go peaceably twice the distance.
A mile - A Roman mile was 1,000 paces.
Twain - Two.
Clarke's Notes on the Bible
Verse 39. Resist not evil — Or, the evil person. So, I am fully persuaded, ÏÏ ÏονηÏÏ ought to be translated. Our Lord's meaning is, "Do not repel one outrage by another." He that does so makes himself precisely what the other is, a wicked person.
Turn to him the other also — That is, rather than avenge thyself, be ready to suffer patiently a repetition of the same injury. But these exhortations belong to those principally who are persecuted for righteousness' sake. Let such leave the judgment of their cause to Him for whose sake they suffer. The Jews always thought that every outrage should be resented; and thus the spirit of hatred and strife was fostered.
