Matthew 5:38-41

DISCOURSE: 1307
RETALIATION FORBIDDEN

Matthew 5:38. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil: hut whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man trill sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain.

IF Christianity be worthy of admiration on account of the sublime mysteries it reveals, it is no less so on account of the pure morality it inculcates. Its precepts are as far above the wisdom of fallen man, as its doctrines. Search all the systems of ethics that ever were written, and where shall we find such directions as these? In vain shall we look for them in the productions of Greece and Rome: in vain shall we consult the sages and philosophers of any other nation: such precepts as these are found no where but in the inspired volume. The law of retaliation has in all nations been deemed equitable and right: but in the Christian code it is expressly forbidden.

In considering the subject of retaliation, we shall notice,

I. The errors which obtain in the world respecting it—

The Pharisees admitted of revenge; and grounded that license upon the word of God. The passages which they adduced in confirmation of their sentiments were strong; but they did not at all refer to the conduct of individuals towards each other, but of magistrates towards the community at large [Note: Exodus 21:22.Deuteronomy 19:16. These passages were to direct them in the administration of justice.]. To apply them to individuals, was a perversion of them, a perversion disgraceful to the teachers of such doctrines, and fatal to those who embraced them.

We, having our Lord’s own comment on those passages, cannot any longer justify our errors by an appeal to Holy Writ: but yet our sentiments in relation to the subject treated of in our text, are, for the most part, precisely similar to those which were maintained among the Jews. Two things in particular we will specify, which are universally applauded amongst us, yet are exceeding contrary to the spirit of Christianity:

1. A rigid maintenance of our rights—

[Doubtless our rights, whether civil or religious, ought to be dear to us: and a certain degree of watchfulness over them may well be admitted; because if our rights, whether public or private, be invaded by one person, they may by another; and if they be suffered to be curtailed, they may be altogether annihilated. But this will not justify that extreme jealousy which some express about their rights. There are many who will talk incessantly about the rights of man, who yet will trample without remorse on all the rights of God. They will not suffer the smallest infringement of their own liberty; whilst they themselves are the most oppressive tyrants, wherever their authority extends. These may boast of their firmness in maintaining what they think to be right: but “they know not what spirit they are of.” How unlike are they to Paul, who, rather than insist upon the support to which, as a minister of Christ, he was entitled, would work at his trade by night, after having been occupied in preaching all the day! How unlike to Christ also, who, when, as the Son of God, he might have claimed exemption from paying tribute to the temple, wrought a miracle to satisfy the demand, rather than put a stumbling-block in the way of any by a refusal? We do not undertake to say, that, in cases of great importance, a person may not expostulate with his oppressor, as Christ did [Note: John 18:22.]; or insist upon his right, as did the Apostle Paul [Note: Acts 16:37.]; but we are perfectly sure that a readiness to demand our utmost right on every occasion, argues a spirit very different from that which is inculcated in the Gospel of Christ.]

2. A keen resentment of wrongs—

[This is thought highly meritorious. A disposition to pass by an insult or an injury would be deemed meanness and cowardice; and the person who indulged it would be banished from society, and held up to universal scorn and contempt. Hence arise wars, duels, and domestic feuds without number. But is such a disposition agreeable to the word of God? Look at the conduct of David, when persecuted by Saul: he repeatedly had his adversary within his power, and could easily have killed him; but he would not: he preferred rather the committing of his cause to God; and rendered nothing but good, in return for all the evil that Saul had done unto him: and, to shew that he did not consider such conduct as a superfluous act of generosity, he brands the opposite conduct with the name of wickedness: “Thus saith the proverb of the ancients; Wickedness proceedeth from the wicked; but mine hand shall not be upon thee [Note: 1 Samuel 24:10; 1 Samuel 24:13. See also 26:7–12.].” Compare with this the conduct also of the saints in the New Testament: St. James, speaking of them to their proud oppressors, says, “Ye have condemned and killed the just; and he doth not resist you [Note: James 5:6.].”]

That the sentiments of the world on the subject of retaliation are quite erroneous, will appear yet further, by considering,

II.

The line of conduct which Christianity requires—

The authoritative command of Jesus in the text, is this: “I say unto you, That ye resist not evil,” that is, that ye resist not the injurious person [Note: τῷ πονηρῷ]. This, especially taken in connexion with our Lord’s illustration of it, undoubtedly enjoins us to live in the exercise of,

1. A patient spirit—

[We are not to be inflamed with anger against those who treat us ill: but to bear their injuries with meekness and long-suffering. The direction of the Apostle is, “In your patience possess ye your souls:” and again, “Let patience have its perfect work, that ye may be perfect and entire, lacking nothing.” I am aware, that it is difficult to bear injuries, when we know them to be altogether unmerited. But to abstain from every thing vindictive was enjoined under the Old Testament [Note: Leviticus 19:18; Proverbs 20:22; Proverbs 24:29.]: and much more is it insisted on in the New Testament [Note: Romans 12:17; Romans 12:19; 1 Thessalonians 5:15.]. And the more undeserving we are of the injurious treatment, the more are we called upon to display our patience, after the example of our blessed Lord, who instead of rendering evil for evil, silently committed his cause to his righteous God and Father [Note: 1 Peter 2:20.]

2. A yielding spirit—

Suppose a person were to carry the insult so far as to strike us a blow upon the face: what ought we to do then? Are we not at liberty to return the blow? No: we may expostulate with the injurious person as our Lord did; “If I have done evil, bear witness of the evil; but, if not, why smitest thou me?” but we must not for a moment think of avenging ourselves [Note: Isaiah 50:6. with Lamentations 3:30.]. It may be said, this would be an encouragement to him to strike us again: we hope not; but if it were, it were better to “turn the other cheek,” and be smitten again, than that we should resent the injury; for the blows only hurt our body; but the resentment would wound our soul.

Again, suppose any one were to injure us in our property, as well as our person, and, under colour of law, were to “take away our coat:” what shall we do? Shall we indulge a litigious spirit, in order to get it back again? No; rather let him “take our cloak also,” than induce us to gratify an angry or vindictive spirit [Note: 1 Corinthians 6:7.].

Once more;—Suppose any one, under pretence of some public emergency, were to infringe upon our liberty, and to compel us (as the Jews did Simon the Cyrenian, when they “compelled him to bear” our Saviour’s cross,) to carry a burthen for them “a mile:” what then? Must we submit? Whether in all cases, or not, I do not pretend to say: hut this is clear; that it is better to “go with him two” miles, than to vex ourselves, and quarrel about it. The man that yields, is always safe; he knows the extent of the injury which he receives: but he who once begins to contend, knows not where he shall stop, nor what injury he may suffer in his own soul, before the contention shall cease.]

3. A forgiving spirit—

[Forbearance and forgiveness are frequently united in the Holy Scriptures; nor should they ever be separated in our conduct [Note: Colossians 3:12.Ephesians 4:31.]. Nor would the exercise of forgiveness be so difficult, if only we considered how much greater injury people do to themselves, than they can possibly do to us. Do what they will, they can never injure us, except in mere external things: our souls are beyond their reach: but, whilst they endeavour to injure us, they do the most irreparable injury to their own souls. Let us suppose for a moment, that a person, robbing us of a little worthless fruit, were to fall down, and break every bone of his body; would not our pity for his misfortune swallow up all resentment for his fault? So then it should be with us towards all who injure us: there is no comparison at all between the injury they do to us and to themselves; and therefore we should be ready to exercise forgiveness towards them, and to implore forgiveness for them at God’s hands.]

Learn then, from this subject,
1.

How rare a thing real Christianity is—

[This is Christianity: all, without this, is an empty sound. Look then through the world, and see how little there is of it any where to be found: yea, let the saints themselves see how little of true Christianity they possess. This view of Christian duty may well fill every one of us with shame and confusion of face.]

2. How necessary a renewed spirit is, either to a right discernment of religion, or to the practice of it—

[The precepts of religion are no less foolishness to the natural man, than the doctrines. What heathen ever inculcated such lessons? or what unconverted Christian ever thoroughly approved them in his heart. People fancy that they have power to do the will of God: but can they do these things? As well may they attempt to turn the course of the sun, as so to turn the current of corrupt nature. We must have an understanding given us that we may know these things [Note: 1 Corinthians 2:12.]; and strength, that we may do them [Note: 2 Corinthians 3:5.]

3. How ornamental true religion is to every one that possesses it—

[Who can see a person acting up to the spirit of these precepts, and not admire him? Who can help admiring this spirit in Christ and in his holy Apostles? Surely, such are “beautified with salvation,” and God himself must admire them [Note: 1 Peter 3:4.]

4. How happy the world would be, if vital Christianity universally prevailed—

[There would then be no scope for the exercise of these difficult graces, since no injuries would be committed upon earth — — — O that God would hasten that blessed time!]