Barry Blitt’s ‘Out Cold’ cartoon on the cover of today's edition of ‘The New Yorker’ on Trump’s birthday cage fight … in the face of increasing evil in the world, how do we interpret the words in today’s Gospel, ‘Do not resist an evildoer’ (Matthew 5: 39)?
Patrick Comerford
We are in Ordinary Time and the week began yesterday with the Second Sunday after Trinity (14 June 2025). The calendar of the Church of England in
Common Worship today remembers Evelyn Underhill (1875-1941), Spiritual Writer.
But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘You have heard that it was said, “An eye for an eye and a tooth for a tooth.” But I say to you …’ (Matthew 5: 38-39) … street art in Dublin (Photograph: Patrick Comerford)
Matthew 5: 38-42 (NRSVA):
[Jesus said:] 38 ‘You have heard that it was said, “An eye for an eye and a tooth for a tooth.” 39 But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; 40 and if anyone wants to sue you and take your coat, give your cloak as well; 41 and if anyone forces you to go one mile, go also the second mile. 42 Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.’
‘But if anyone strikes you on the right cheek, turn the other also’ (Matthew 5: 39) … street art in Plaza de la Judería in Malaga (Photograph: Patrick Comerford)
Today’s Reflections:
The Gospel reading for the Eucharist this morning (Matthew 5: 38-42) continues our series of readings from the Sermon on the Mount, and this is a Gospel reading that has often been misused and misinterpreted.
The suggestion, ‘Do not resist an evildoer,’ is in danger of being used to turn someone into a doormat, to tolerate domestic violence or to forgive constant physical or psychological abuse, to keep people from walking away from abuse, resisting oppression or even turning to revolution.
The translation, ‘Do not resist an evildoer’ (verse 39) fails to convey the full meaning of the underlying Greek. The word ἀνθίστημι (
antheestimee) speaks of setting oneself against something, withstanding, resisting or opposing it. But it might better be translated as, ‘Do not violently resist an evildoer.’ The teaching here is primarily about nonviolence, but it is not about acquiescence to evil, still less about being complicit in evil.
Christ then goes on immediately to offer three clear examples (verses 39-41) of how to nonviolently resist an evildoer – in fact, how to publicly shame and mock an evildoer.
These passages are tragically misinterpreted because we have forgotten the original society in which Jesus gave these teachings. When Christ says, ‘If anyone …,’ he and his listeners knew instantly who that ‘anyone’ was. He describes three types of insulting and humiliating behaviour: slapping someone on the right cheek (verse 39), suing them in court for their personal goods (verse 40), and forcing them to go a mile (verse 41). These are not the kind of things anyone, just anyone, could do. They are the kind of things only a privileged few could do – and did – to the sort of people who were in the crowd listening to Christ that day.
So, let’s look at each of these in turn
Verse 39
Slapping the right cheek: This was done by masters to their servants and slaves, and it was always done by hitting with the back of the right hand across the right cheek. The blow was about asserting status and power over the other person. This is not about random violence or fighting among friends or enemies. It is about asserting rank, privilege and power.
In order to preserve one’s honour – to preserve one’s public standing – it is crucial everything must be done according to the socially accepted protocols. The slave must obediently stand facing the master without external coercion. The master must strike only the right cheek; and only with the back of the right hand. Any variation on this would show that he was not in control; it would be a public loss of face.
Now imagine your boss has just slapped you on your right cheek; without saying a word, you then silently turn your head to expose your left cheek. It appears that you are becoming doubly subservient; doubly accepting his authority over you. But in this one movement you have made him powerless.
Turning your head hides your right cheek and presents your left cheek. But the angle of your head is such that the master can see, but cannot strike your left cheek with the back of his right hand. Try to mimic this with someone you know later today, and see what happens.
A move like this would publicly expose the master to shame and ridicule. You would appear to be meek and servile, obediently waiting for a second blow. But he would be totally helpless. He has three options: to hit you with the palm of his right hand; to use his left hand; or to walk away. To choose any one of these three options means he would lose face.
Verse 40
to sue you: Peasants did not sue one another. Again, this example of public humiliation is one about the abuse of the poor by those with power and privilege. Most peasants only owned the clothes on their backs.
What is being sued for here is not a coat, but a χιτών (
chitón), which is an undergarment, usually worn next to the skin. To be sued for my coat would be humiliating enough; to be sued for my underwear would be truly humiliating. I would have nothing left to stand in. Going naked would be a radical way of exposing, laying bare, the shame which allows someone with wealth and privilege to take away the only thing a poor person owns.
Verse 41
forces you to go one mile: In those days, soldiers were allowed to conscript civilians to carry their packs, but only for a mile. However, this was no minor inconvenience for someone who depended on their work to feed and clothe his family. Walking a mile with a heavy pack and then having to walk back again would mean missing that day’s work, that day’s pay, and the food that pay would have paid for.
Offering to go a second mile would relieve another person of this unjust burden, but at the same time it would publicly expose the unjust hardship of being forced to go even one mile. Yet it does so in a way that seems to co-operate while at the same time bringing shame and ridicule on the person who is forcing you to bear unfair burdens.
Verse 42
Begging and borrowing: Begging and borrowing are complex social interactions that involve negotiating honour and shame, social respect and status, and money. But Christ’s teaching here is directed to those who have, and not to the have-nots. He is talking not to beggars and borrowers, but to those who are asked for loans and alms.
Christ tells us to treat all who entreat us as if they were our closest family. This surely breaks down the customary social barriers between the haves and the have-nots, it changes the social relationship to one of kinship. But when we come to God, begging and pleading, do we not come as children come to their father?
There are similarly difficult questions as we continue to read from this passage tomorrow.
‘If anyone wants to sue you and take your coat, give your cloak as well’ (Matthew 5: 40) … street art seen at the University of Padua (Photograph: Patrick Comerford)
Today’s Prayers (Monday 15 June 2026):
In
Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 14 to 20 June 2026 (pp 10-11), is ‘Rooted in Compassion’. This theme was introduced yesterday by the Ven Titus Oluwalusi, the Anglican Chaplain at Saint John’s Church in Casablanca, Morocco.
The USPG prayer diary today (Monday 15 June 2026) invites us to pray:
Heavenly Father, thank you for showing us perfect love. Inspired by your Son, Jesus Christ, cultivate in us this fruit of the Spirit, that through our lives your holy name may be glorified.
The Collect of the Day:
Lord, you have taught us
that all our doings without love are nothing worth:
send your Holy Spirit
and pour into our hearts that most excellent gift of love,
the true bond of peace and of all virtues,
without which whoever lives is counted dead before you.
Grant this for your only Son Jesus Christ’s sake,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever. Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Loving Father,
we thank you for feeding us at the supper of your Son:
sustain us with your Spirit,
that we may serve you here on earth
until our joy is complete in heaven,
and we share in the eternal banquet
with Jesus Christ our Lord.
Additional Collect:
Faithful Creator,
whose mercy never fails:
deepen our faithfulness to you
and to your living Word,
Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you’ (Matthew 5: 42) … ‘Christ the Beggar’ … a sculpture by Timothy Schmalz on the steps of Santo Spirito Hospital near the Vatican (Photograph: Patrick Comerford)
Scripture quotations are from the
New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.
http://nrsvbibles.org
