We begin our homily with verse 38:
“You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’”
This is one of the most frequently quoted and popularly referenced verses from Holy Scripture today. It can be heard in films, songs, and literature. The great problem lies in the fact that almost everyone misunderstands this passage. People are often scandalized by the supposed “cruel and bloody” Old Testament law, which allegedly commands the gouging out of eyes, extraction of teeth, or the severing of hands and feet.
Saint John Chrysostom explains the essence of this Old Testament commandment:
“If someone rejects the Old Law because it prescribes such retribution, then in my opinion that person has no understanding whatsoever of the wisdom proper to the Lawgiver, nor does he consider the time in which the commandment was given. Such a person fails to realize how beneficial condescension can be at times. For if you reflect upon the kind of people who heard this commandment, the disposition of their spirit, and the historical moment in which the law was given, you will acknowledge the wisdom of the Lawgiver and see that the law of retribution and the law of meekness were both given by one and the same Lawgiver. Both of these laws were granted at the appropriate time and with the greatest benefit. Had the Lord proposed these lofty and great commandments from the very beginning, people would not have accepted either the New Testament commandments or those that preceded them. But since He gave each set of commandments in due time, the Lord, through them, has reformed the entire world. Therefore, the Lord gave the commandment ‘an eye for an eye’ not so that we would gouge out each other’s eyes, but so that we would restrain our hands from harming others. For a threat that instills fear of punishment curbs the impulse toward transgressive deeds.”
We now continue with verse 39, which states:
“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.”
This commandment likewise places our faith under a serious test. I believe this is one of the commandments through which all the passions hidden in our soul are most easily revealed. Things seem peaceful as long as no one disturbs us—we are generally calm, serene, and wish well upon others. However, when we find ourselves in the kind of situation Christ describes here, everything changes.
Saint Justin of Ćelije explains that this commandment of the Lord carries benefit both for us and for the one who offends us. The saint says:
“If the offended one has armed his soul with meekness and the virtues which the Saviour grants, then he will not even consider the offense as such, but rather as an occasion to employ his Christian armory. And the offender, being ashamed, will not only refrain from striking him on the other cheek, but will condemn himself for the first blow. For nothing tames the offender so much as meek forbearance on the part of the one offended.”
Saint Chrysostom continues this thought, saying:
“Such forbearance causes those who have offended to depart in admiration of the meekness shown, and in the end, it transforms enemies not only into friends but into the closest of companions and servants. In contrast, revenge produces entirely opposite consequences. Revenge brings shame, cruelty, and further inflames anger and evil, often even leading to death.”
The Holy Fathers also offer another layer of interpretation for this verse. Blessed Jerome of Stridon states:
“We were not given the command to present our left cheek when struck on the right, but to turn the other right cheek. For the righteous man has no ‘left’—that is, evil—side. If a heretic offends us in argument and seeks to strike at the true (i.e., right) dogma, then we should present another testimony from Scripture. We are obliged to offer ‘right’ teachings until the adversary’s wrath is subdued.”
And Saint Maximus the Confessor offers a profound counsel for spiritual warfare through thoughts:
“If the demons strike you on the right cheek, says the Lord—whispering pride in your soul for the righteous (that is, right-hand) deeds—then turn also the left, that is, recall the sinful deeds you have committed.”
At this point, we must also draw attention to another potential misunderstanding that may arise from a superficial interpretation of Christ’s words. We may cite a passage from the Life of Saint Constantine the Philosopher—the future Equal-to-the-Apostles Cyril, Enlightener of the Slavs—as an illustrative example. He engaged in a dialogue with Muslims on this very topic:
“Afterward, the Saracens asked: ‘If Christ is your God, then why do you not act as He commanded you? He commanded you to pray for your enemies, to do good to those who hate you and persecute you, and to turn the other cheek to those who strike you; but you do not act accordingly. Rather, you forge weapons against your adversaries, go to war, and kill.’
To this, the blessed Philosopher responded: ‘If a law contains two commandments given to people for observance, who among them is the true fulfiller of the law: the one who fulfills only one commandment, or the one who fulfills both?’
The Saracens replied: ‘Of course, the one who fulfills both is better.’
The Philosopher then said: ‘Christ our God, who commanded us to pray to God and to do good to those who offend us, also said this: Greater love has no one than this, that someone lay down his life for his friends (John 15:13). Therefore, we endure insults when they are directed against us personally, but when they are directed against the community—against society—we rise in defense of one another and even lay down our lives, lest you, having enslaved our brethren, should not only take their bodies captive but also enslave their souls, leading them into godless and evil deeds.’”
From this, we can clearly see what the true Christian attitude toward resisting evil is.
Let us now continue with the passage comprising verses 40 through 42:
“And if anyone wants to sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not refuse the one who would borrow from you.”
The Fathers draw a parallel between this commandment and an episode from the Old Testament, as recounted in the book of Genesis. When Potiphar’s wife, driven by lust, sought to seduce Joseph in Egypt, he tore himself away and fled from her completely naked in order to preserve his soul. In the same way, we must also be prepared to give up our clothing if someone demands it, in order to preserve the heavenly garment of the soul.
This, too, is a commandment of the Lord that tests our attachment to earthly possessions. Our attitude toward this serves as a test of our Christianity in the eyes of nonbelievers. For if we are overly attached to worldly goods, then others will not believe that our hope in the Kingdom of Heaven is genuine, as our faith proclaims.
Saint John Chrysostom, as always, offers an excellent explanation:
“What—shall I go naked, you ask? We would not be naked if we fully obeyed these commandments; on the contrary, we would be more clothed than all others. First, because no one would attack a man whose disposition is so noble. Second, even if someone so cruel and merciless were to attempt such a thing, there would surely be many others who, seeing a man who had attained such a level of wisdom, would cover him not only with garments but, if possible, with their very own bodies. And even if someone were to walk naked for the sake of such a love of wisdom, there would be no cause for shame. Adam was naked in Paradise and felt no shame. And Isaiah, who walked naked and barefoot, was more renowned than all the Jews. Joseph shone in virtue precisely when he left his garment behind.
It is by no means shameful to be exposed in this way; rather, it is shameful and absurd to dress as we do today, in costly garments. That is why God glorified them, and condemns us—both through the prophets and the apostles.”
Therefore, we should not assume that the commandments of the Lord are impossible to fulfill. They are both beneficial and very easy to accomplish—if we only take heed of ourselves.“ I believe that this last thought of Saint John provides an answer to all the doubts that arise in our minds when reading the Sermon on the Mount.
This is why another John—Saint John of Kronstadt—also says:
“God will not forsake you. Do not doubt. You will have all that is necessary.”
Saint Maximus the Confessor once again offers a spiritual interpretation of the commandment concerning going two miles. He writes:
“The one who compels us is the Lord Himself, through His teaching, to walk one mile of His commandments. We must heed His commands and go two miles—that is, we must keep the commandments and add another mile through [good] deeds.”
Blessed Jerome speaks of the virtue of discernment that is required in order to fulfill Christ’s commandment properly, referring to verse 42: “Give to the one who asks you, and do not refuse the one who would borrow from you.” He writes as follows:
“If we interpret this solely as pertaining to almsgiving, then this commandment would be impossible for most of the poor—and even for the rich—for if they give everywhere and to all, it would not be possible for them to do so continually.”
Saint Justin of Ćelije expands upon this idea and explains the inner condition we must have in order to rightly fulfill this commandment. He says:
“The Lord will always teach you what to give—how much, how, and when to give. The most important thing is that the Lord dwell within you, and then you will easily fulfill His commandments and do His works.”
Indeed, I believe that life in Christ is precisely the essential condition we must attain in order to properly fulfill this commandment.
Adapted for the contemporary reader based on Patristic commentaries by Stanoje Stanković
