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Explanation for:
Matthew
5
:
39
But I say to you not to resist evil: but if one strike thee on thy right cheek, turn to him also the other:
14
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{"arr":[{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"\\"Whoever strikes you on one cheek, turn to him the other also.\\" This directive signifies the inadequacy of the ancient principle of retribution—\\"a blow for a blow\\" (cf. Exod. 21:23-25)—and establishes that true and complete justice was realized during the era of grace. As it is written, \\"unless your righteousness surpasses that of the scribes and Pharisees, you cannot enter the kingdom of heaven\\" (Matt. 5:20). When the designated period for spiritual nourishment was complete, solid food was then introduced (1 Cor. 3:1, Heb. 5:12-14). The time for justice was necessary to distinguish the righteous from the wicked; once the truth fulfilled its role, mercy and grace manifested their effects. The principle of \\"an eye for an eye\\" (Lev. 24:20) reflects the action of justice, while \\"whoever strikes you on one cheek, turn to him the other also\\" embodies the action of grace. Both are part of a unified whole, with the grace of one covenant intermingling with the righteousness of the other.\\n\\nThe first covenant involved the sacrifice of animals for atonement, as it was not permissible for one person to die for another at that time. However, in the second covenant, the sacrifice was made through the blood of Christ, who freely offered Himself for all. Thus, one covenant serves as the beginning and the other as the culmination; both are integral to the perfect design of God. For those who lack wisdom, the beginning and the end may appear disjointed, yet for those who understand correctly, they are seen as united. Therefore, when dealing with the cheek, we witness the connection to the complete ultimate sacrifice. \\"Whoever strikes you on one cheek, turn to him the other also.” \\n\\nThe essence of the former covenant can be likened to water, while this new teaching, \\"Whoever strikes you on one cheek,\\" offers a richness akin to wine. The former is presented to ensure that what is alien does not corrupt it, and the latter is for our growth, helping us to avoid errors of the past, thus imparting a sense of renewal, like water transformed into wine. Thus, casting aside the failings of others, let us focus on our own spiritual growth. We should not consider our actions as accomplishments; instead, recognize that all creation exists for our benefit, as we are commanded to love our enemies not merely for their sake but for our own. \\n\\nOur Lord entered the world as a defenseless youth and inflicted no injurious wounds that historically oppressed the people. Rather, after drawing them close through tangible healing, He began providing them with spiritual healing, declaring, \\"If you believe\\" (Acts 8:37). As the supreme teacher, He expanded upon previous teachings, sharing wisdom with clarity and depth. He endured suffering on His cheek, exemplifying both the action of love and the accompanying commandment, thus teaching the saying, \\"Whoever strikes you on one cheek, turn to him the other also.”\\n\\nMoses guided the people from the lower step of the law of circumcision to a higher standard of righteousness. He instructed them against unjustly striking their neighbor, advocating for rightful retribution if wronged. Yet, the Lord elevated them beyond the standard of righteousness to the realm of grace, stating, \\"Do not seek vengeance on him who strikes you on the cheek, but turn to him the other cheek also.\\" Therefore, whoever attempts to uphold Moses' righteousness undermines the very teaching that cautioned, \\"Thou shalt not strike unjustly.\\" The Israelite who sought vengeance was recognized for his adherence to the law; collection of debts was expected then, though not deemed wrong. \\n\\nDo not assume that one who extends forgiveness in accordance with our Lord’s command ruins what was lost. Certainly not. The consequence for the first blow is inevitable, as it causes suffering. However, the consequence of the second blow, while still acknowledged, condemns the wrongdoer themselves, even if they do not suffer for it. Consequently, the Lord freed individuals from injustice as Moses did, while enriching the understanding that grace provides beyond what was previously established. \\n\\nThus, one who seeks vengeance ultimately destroys themselves. Because He refrained from exposing the urge for revenge, He demonstrated through His own endurance the profound glory that patience can foster. Although many avenged Him, He, in His silence, did not seek vengeance. As He hung on the Cross, even celestial bodies bore witness to this injustice. Hence, consider that the seemingly contradictory words carry with them an impressive reward for those who heed this teaching. \\n\\nLet us therefore return to the foundational principle: great is the benefit for one who does not unjustly harm their neighbor, immense is the reward for one who does not pursue vengeance against their wrongdoer, and profound is the victory of one who, through grace, reciprocates an offense with kindness. By remaining righteous, abstaining from vengeance, and giving abundantly, one will ultimately receive a glorious crown."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"This piece illustrates a member of the Church, a follower of Him who invites us, ‘Learn from Me, for I am meek and lowly in heart’ (Matt. 11:29). He reinforces this teaching by responding to an insult with the words, ‘If I have spoken evil, expose Me to evil, and if not, why do you strike Me?’ (John 18:23). This reflects David's expression in the Psalms: I, who have saved even him who became my enemy without cause (Ps. 7:5). Similarly, Jeremiah fervently states in Lamentations: It is good for a man to bear a yoke in his youth. He gives his cheek to the one who strikes him, and he despises the reproach of others (Lamentations 3:27, 30). These teachings counter the notion that the God of the Law differs from the God of the Gospel; this belief is erroneous, as meekness is espoused in both contexts. \\n\\nIn terms of sacramental significance, it should be interpreted that we are not instructed to merely turn our left cheek when struck on the right, but rather to present our other cheek, signifying the other right cheek. A just person does not possess a left side, implying that there is no 'bad side.' If a heretic arguments against us and attempts to challenge a correct doctrine, we should counter with an appropriate scripture, aligning our responses in succession with sound teachings until the adversary’s wrath is calmed."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Thus, having established the commandments of the Old Covenant and having thoroughly proclaimed them, the Saviour clarifies that it is not one's brother who is to blame for wrongdoing, but rather the adversary. Consequently, He asserts: But I say unto you not to resist evil. He does not instruct us to oppose our brother, but to confront the evil one, indicating that the offender acts under the influence of the devil. By directing blame at another, one significantly mitigates feelings of anger toward the offender. You may ask, should we not resist the evil one? We are indeed called to do so, yet not in the manner prescribed by the Saviour. We are to willingly endure wrongdoing, and in enduring, we genuinely triumph over the evil one. It is not fire that quenches fire, but rather water. To illustrate that the triumph and reward even in the Old Testament rests with the wronged, consider what unfolds in such scenarios; the advantage clearly lies with the one wronged. The individual who initiates wrongdoing not only damages their neighbor but also detracts from their own well-being. Thus, they rightly face widespread disdain and numerous accusations. Meanwhile, the victim of wrongdoing who responds with an equal measure of retaliation commits no evil themselves, earning sympathy, since they remain untainted by sin in this instance, despite balancing the scales. Although they both experience distress, their judgment by God and by others differs significantly, and therefore their predicaments are not equivalent. The Saviour previously stated, He that angereth his brother without cause, and calleth him a fool, shall be in danger of hellfire; here He seeks an even greater love, urging the wounded party not only to remain silent but also to offer the other cheek to the offender, thus winning them over through His own generosity. This teaching serves not only to establish a mandate for enduring offences but also to instruct us to display gentleness in all circumstances. Just as when the Saviour notes that calling one's brother a fool invites judgment of hell, He refers broadly to all forms of insult; likewise, He encourages us to generously endure trivial injuries without being troubled by any adversity we face. Hence, while He identifies the most egregious offence, He also refers to a slap on the cheek, widely recognized as particularly humiliating and grievous. The Saviour’s directive is intended for the blessing of both the aggressor and the aggrieved. Indeed, if the harmed individual embodies the zeal taught by the Saviour, they will not perceive themselves as wronged or even feel the sting of the blow, viewing themselves instead as a participant in a contest rather than a victim. The offender, feeling shame, will not only refrain from delivering a second strike, even if it were brutal, but will likely blame themselves for the first. Truly, nothing curbs those who err more effectively than the humble forbearance of those wronged. This not only prevents further actions of aggression but also leads to true contrition for prior ones, prompting the aggressors to distance themselves from the offended, intrigued by their humility, ultimately transforming former enemies into friends and allies. In contrast, vengeance yields entirely different results. It fosters embarrassment in both parties, hardens their hearts, and intensifies hostility, perpetuating evil that may even culminate in death. Therefore, the Saviour not only prohibited anger but also instructed us to satisfy the desires of those who strike us, ensuring that it appears we did not involuntarily endure the first blow. Indeed, in this manner, you will wound the unashamed one far more deeply than if you had retaliated with your own hand, and you will bring about the meekness of the shameless."},{"author-name":"Isidore of Pelusium","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d94130e668938c9ae9d_Isidore%20of%20Pelusium.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"If you find yourself hurt by words and consumed by uncontrollable anger, how can you truly serve in the vineyard of the Lord? He acknowledges as His worker only the one who, when struck on one side, willingly presents the other, who has endured the day's trials and the burdens of their tasks (Matthew 20:12), recognizing that this individual has fulfilled the entirety of the Lord’s commands. Therefore, if you seek such magnificent rewards, do not resent the small efforts you are called to make; instead, learn to embrace the larger challenges, so that your only reward may be to see the completeness of your efforts.\\n\\nTo attain a glorious victory, one must not only endure slights and offenses with valor but also be willing to offer the aggressor more than they seek to take, expanding beyond their wrongful desires through the overflow of one's benevolence. If this notion seems puzzling, let us turn to the heavens for guidance and reflect on this divine law. The Savior did not merely state: If someone strikes you on the right cheek (Matthew 5:39), respond with courage and restraint. This acknowledgment of forbearance has been upheld by wise individuals throughout history who lived by the intrinsic moral law. However, He went further, instructing us to present the other cheek to receive the blow. What a remarkable triumph! The former embodies common sense, while the latter represents a natural and divine principle."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The Lord refers to the devil as the embodiment of wickedness, who operates through humanity. Therefore, is it not essential to oppose the devil? Indeed, we are to resist, but not by striking back; rather, we must respond with patience, for fire is extinguished not by fire, but by water. Yet, let it not be assumed that this pertains solely to a slap on the cheek; it encompasses any strike or offense whatsoever."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"In imparting a deeper love for humanity, Christ curtails malevolence not through fear of retribution but through the promise of future judgment. When He declared that anyone who calls his brother a fool is in danger of hellfire, He underscored that those who strike will face harsher consequences, and those who injure even more will be punished further. Consequently, He instructed that no wrongdoing should be met with resistance. While some may interpret the \\"evil one\\" as the person who causes harm, Chrysostom interprets it as the devil. Christ taught that it is through the devil's prompting that one chooses to commit such acts, transferring the victim's anger which was kindled against the perpetrator to its true originator. \\n\\nThus, what should be our approach? Are we to resist the devil? Indeed, but not by seeking vengeance against a brother—this kind of retaliation is explicitly forbidden. Instead, the response should be rooted in forbearance and nobility of spirit. Anger does not extinguish anger, nor does fire douse fire; rather, opposite forces bring healing. He commands not merely not to seek revenge but also to expose oneself to the aggressor, believing that through patience and magnanimity, the assailant may be dissuaded from further violence. Observing this, the assailant might not only refrain from further harm but also feel remorse for their initial act, leading to reconciliation. Conversely, resistance often inflames and hardens the perpetrator's heart even more.\\n\\nWhy does the Law refer specifically to the eye and the tooth, when the body has many members? It is because those who inflict harm tend to target the more vulnerable parts, which are less protected and thus more susceptible to injury. Yet, the Law's principles extend to all body members. The right cheek, being more accessible, is particularly targeted due to its position, and this commandment is applicable to every part of the body."},{"author-name":"Nicodemos the Haghiorite","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c895e07643831764b98b9d_Nicodemos%20the%20Haghiorite.png","category":"Holy Fathers and Teachers","century":18,"exegesis-text":"Individuals troubled by malicious thoughts, contemplating how to commit wrongdoing or seek revenge, should discipline the passions of the combative aspect of their spirit—where such thoughts arise—by embracing love, as the esteemed Maximus teaches. They ought to lift prayers to God for their adversaries, in accordance with the Lord’s instruction: ‘Pray for those who offend you and persecute you.’ This can be achieved by seeking reconciliation with their enemies when near, or, in their absence, by cultivating a gentle and loving mental image of them, enveloping them in compassion as advised by the esteemed Diadochus."},{"author-name":"Philaret (Amphiteatrov)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896e9b7a2ebaf99e4620a_Philaret%20(Amphiteatrov).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"It is evident, dear listeners, that the Savior Christ aims, through the words of the Gospel, to uproot the deep-seated desire for vengeance in the hearts of His believers. He desires to instill in them His divine gentleness and patience, both of which spring from love and compassion for those who wrong us. If He, the only-begotten Son of God—the embodiment of divine love and mercy—had not demonstrated unparalleled forbearance through His crucifixion for sinners unworthy of such grace, then surely His command for enduring love and patience, which surpasses all offenses, would have seemed impossible to fulfill. This commandment, so foreign to the human mind and spirit left to its own desires, is even less embraced by the people of this age.\\n\\nThus, as the eternal Lawgiver of both the Old and New Testaments, Christ, in His infinite wisdom, chose not to disclose this heavenly command to the ancient Israelites, who were not yet ready to comprehend it. Instead, He presented them with a code that permitted the wronged party to seek justice equal to the injury faced: an eye for an eye, a tooth for a tooth, a hand for a hand (Ex. 21:24, 25). This law, while righteous, restrained the impulse to harm others through the fear of equivalent retribution and provided boundaries for the offended, guiding towards mutual reconciliation, albeit imperfectly.\\n\\nChrist came not to abolish the law, but to fulfill and enhance it (Matt. 5:17). Through His teachings, He does not negate this righteous law; rather, He reveals to believers a higher divine law characterized by limitless love and mercy. He offers them the powerful means to respond with patience to the provocations of those who offend, as well as to manage the urge for retaliation from those wronged, thus maintaining unshakeable peace within their hearts—the peace of God, which transcends all understanding, as the Holy Apostle Paul states (Phil. 4:7).\\n\\nWhile the ancient law of retribution presents a form of truth, it represents the limited understanding of the scribes and Pharisees. Jesus calls His followers to a higher standard: \\"Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven\\" (Matt. 5:20). Therefore, Christ instructs believers, saying, \\"But I say to you, do not resist the evil person\\" (Matt. 5:39)—that is, do not repay evil with evil, but instead, overcome evil with good, aligning with the explanation provided by the Apostle Paul (Rom. 12:21).\\n\\nThis entails that if someone strikes you on your cheek, you should not only refrain from retaliation and maintain your love for them but also offer the other cheek. A strike to the face has traditionally been seen as a grave offense, as it directly assaults one's honor. This is indeed fitting, for a person's face is a reflection of their soul, created in the likeness of God. Jesus selected this form of insult to illustrate that no offense, regardless of severity, should disrupt the peace and love within the heart of a Christian or incite a thirst for vengeance.\\n\\nMoreover, Christ did not merely say, \\"If someone strikes you on your hand,\\" but rather, “on your cheek,” which is unusual because typically a blow is delivered with the right hand striking the left cheek of the individual being hit. Here, Church Fathers interpret the reference to the cheek symbolically as representing a person's most cherished possession: their honor. Through this lens, Christ conveys a profound teaching to all Christians, especially to His disciples whom He was preparing for their Apostolic mission: for the sake of true goodness and the salvation of souls, they should graciously endure personal insults and affronts, just as compassionate physicians endure insults from fevered patients without stopping their healing efforts.\\n\\nHe instructs them to be willing to sacrifice even their own human dignity if it means aiding in the salvation of many, mirroring the Lord, who sacrificed His divine glory for the redemption of humanity. He did not shrink from insults nor shy away from being struck by the hand of the contemptible servant of the wicked Caiaphas. Such sacrifices may seem disgraceful in the eyes of this world, but they hold the highest honor in the sight of the Lord and His angels, earning eternal glory in heaven."},{"author-name":"Ivanov A.V.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88db13197efab881aa332_Ivanov%20A.V..png","category":"Christian Authors","century":19,"exegesis-text":"Jesus Christ elevates love above fear as the sole means of countering evil. While the simple deliberation of restraining an offender through one’s patience might encourage patience, the essence lies in loving one’s adversary. Not resisting evil does not imply complete passivity. Jesus Himself admonishes the one who wrongfully struck Him (John 18:23), seeking to awaken him to his wrongdoing; yet when evil turns a deaf ear to the gentle admonitions of the afflicted, He remains silent. Thus, it is important to highlight the transgressions of the wrongdoer, but if they ignore these corrections, it is necessary to endure the injustice without grievance. However, these principles are applicable only to those who share this understanding—individuals who may experience conflicts but ultimately do not desire harm or destruction upon one another. Those who act contrary to such principles may be false brethren, akin to wolves in sheep's clothing. As Metropolitan Philaret of Moscow wisely stated, \\"Love your enemy, hate the enemy of God, and crush the enemy of the Fatherland.\\""},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"Continuing the examination of His commands in relation to those outlined in the Old Testament, Christ proclaimed, “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say unto you, Resist not evil. Instead, if anyone strikes you on your right cheek, turn to him the other also.” Within the fallen nature of humanity resides a persistent urge for vengeance—the inclination to retaliate against wrongdoers, often to the extent where the offender feels the avenger’s wrath fully, exacting a sense of retribution. In ancient societies, such vengeance was often upheld by tradition as the principal means of safeguarding one's personal dignity. Among the Jews, this practice was so prevalent that Moses needed to create provisions to protect those who accidentally caused harm (Numbers 35:10-12). “And you shall have these cities as a refuge from the avenger of blood, lest the murderer be put to death before he is brought before the congregation for judgment” (Numbers 35:10-12). According to later legislation, these cities were designated as sanctuaries for any murderer to prevent the avenger from pursuing them in a fit of rage (Deuteronomy 19:3, 6).\\n\\nThe same laws placed the onus on the city's elders to apprehend those who committed murder with intent and hand them over to the blood avenger so that they might face due punishment (Deuteronomy 19:12). To limit the potential for excesses in retribution, Moses reiterated in his laws the principle of proportionality—requiring that retribution match the harm done: “Give soul for soul, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise” (Exodus 21:23-25). The principle of reciprocity was clear: “Whosoever does injury to his neighbor, as he has done shall it be done to him: fracture for fracture, eye for eye, tooth for tooth” (Leviticus 24:19-20). “Let not your eye spare him: soul for soul, eye for eye, tooth for tooth, hand for hand, foot for foot. Whatever harm a man does to his neighbor, it shall be repaid to him” (Deuteronomy 19:21). These Mosaic laws facilitated a balance of justice in terms of societal regulations, attempting to mitigate excessive cruelty and arbitrariness. Though they did not endorse personal vengeance, nor did they command victims or their kin to seek retribution unlawfully. Aware of the hardness of the Jewish heart, Moses urged that if true love for one’s neighbor had not yet taken root, and they could not withhold revenge, they should at least seek to be just in their retribution, refraining from indulging in revengefulness.\\n\\nConsequently, the Old Testament laws made a concession to the deeply ingrained culture of tribal vengeance, primarily aiming to limit its repercussions. Adherents of these laws believed themselves just. Although the command to love one’s neighbor was also given, it was largely interpreted narrowly by the Jews to apply only to fellow Israelites, focusing on the literal meaning found in, “You shall not take vengeance, nor bear a grudge against the children of your people, but you shall love your neighbor as yourself” (Leviticus 19:18). While neglecting the directive to refrain from vengeance against fellow Jews, the obstinate Jews viewed every non-Jew as their adversary, believing that only their own people were to be loved, thus concluding erroneously that all outsiders were to be despised, despite there being no explicit law mandating hatred towards enemies.\\n\\nChrist redefined this understanding by teaching love that transcends boundaries, urging us to love even those who despise us. He stated, “Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you” (Matthew 5:44). Moreover, He emphasized the qualities necessary to enter the Kingdom of Heaven, such as humility, mercy, and purity of heart, which stand in stark contrast to the inclination for vengeance and the infliction of harm upon others. This radical shift demanded His followers develop a righteousness that surpassed traditional measures, as evidenced by His injunction, “But I say unto you, Resist not evil. If anyone strikes you on your right cheek, turn to him the other also”—a call to wholly renounce any thoughts of revenge and to refrain from doing harm to those we are called to love.\\n\\nExamples of Christ’s embodiment of this command are found in His own actions. There are misconceptions arising from interpreting this commandment in isolation from Christ’s overall teachings and His supreme command of love. A brief look into the Gospels illustrates that Christ’s actions aligned with His teachings. For instance, when a hostile crowd sought to stone Him, He did not submit to violence, but instead redirected their fury with reason, asking, “I have shown you many good works from My Father; for which of them do you want to stone Me?” (John 10:31-32). His composed inquiry struck a chord within their hardened hearts, resulting in their dropping stones in retreat.\\n\\nThus, the threats He faced were met with a form of resistance, not through evil deeds, but through goodness and reason. If Christ, who taught us to resist evil, acted in this manner, it becomes evident that He did not intend for this commandment to be interpreted wholly literally. A similar instance occurred during His trial when a guard struck Him. Rather than turning the other cheek, Christ responded, “If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?” (John 18:22-23). Here we see that He did not turn to offer up the other cheek to an unjust blow, but rather sought the truth in a meek way. He was willing to endure suffering for His mission but stood firm against wrongdoing when necessary. Such examples reveal that Christ did not require a literal interpretation of His command not to resist evil; thus, it is clear that He expected His followers to comprehend this directive within the broader framework of His teaching.\\n\\nThe apostles understood the command likewise. Peter articulated, “For this is the will of God, that by doing good you should put to silence the ignorance of foolish men... Not returning evil for evil, nor reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing” (1 Peter 2:15; 1 Peter 3:9, 13). Similarly, Paul admonished, “Repay no one evil for evil. Have regard for good things in the sight of all men. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord. Do not be overcome by evil, but overcome evil with good” (Romans 12:17, 19, 21). Hence, the understanding is clear: Jesus Christ did not call for passive acceptance of evil but rather called for active resistance against it through good.\\n\\nFurthermore, Christ expanded on this teaching with practical examples of how to respond to evil: “If anyone strikes you on your right cheek, turn to him the other also. If anyone wants to sue you and take your tunic, let him have your cloak as well. And whoever compels you to go one mile, go with him two” (Matthew 5:39-41). However, these scenarios should not replace the greater commandment of love, which encapsulates all misunderstandings that may arise from the individual commandments. By providing these examples, Christ leaves His followers the discernment to figure out how best to respond to specific situations based on His essential command to love.\\n\\nAugustine said, “Love and do what you will.” The underlying principle remains that a brother is called to respond with goodness rather than harm; love informs how one acts in fulfilling this duty, suggesting a higher calling beyond mere avoidance of revenge. Thus, the cycle of retribution, which was only allowed in the Old Testament due to the Jews' hardness of heart, is unconditionally prohibited by Christ. Instead, He teaches that although one may act against evil, it must be done through goodness and never through evil acts. This principle applies to individuals facing wrongdoing, as well as to larger groups and nations confronting evil.\\n\\nIn addressing those in direct conflict with evil, examples of permissible opposition arise. While some argue against active resistance, fearing that the meek and gentle will become easy victims, Christ provides evidence through His life that demonstrates the strength found in meekness. He disarmed His aggressors not with violence, but through His gentle disposition, even turning the ire of those who sought to harm Him into moments of reflection. Each of us may have experienced instances where responding with humility has disarmed an opponent. Mutual hostility only spirals into more conflict and further evils, resulting in a perpetual cycle of vengeance, disenchantment, and enmity—characteristics that belong to the realm of darkness.\\n\\nChrist's purpose was to establish the Kingdom of God, a realm defined by goodness and love, thereby vanquishing the power of darkness. He beckons us to resist evil not with its own tools but through the transformative power of humility and love. Even if such qualities do not yield immediate results, the resolve to endure further injustice—like turning the other cheek—has the potential to subdue even the hardest hearts. As Peter asks, “And who is he who will harm you if you become followers of what is good?” (1 Peter 3:13). Recognizing the disposition of a gentle spirit often garners protective allies rather than foes.\\n\\nWhen observing acts of aggression against another in our presence, the question arises: should we not intervene, defend the afflicted, or stand idly by while evil prevails? Followers of Tolstoy posit that forceful resistance to evil is unwarranted; thus, if persuasion fails, they believe one must passively allow wrongdoing to unfold. However, such a stance neglects the fact that both the aggressor and the victim fall under the same command to love—requiring active opposition to evil on behalf of both parties. Can one truly love an aggressor by permitting them to act on their malevolent intentions? To truly love the victim, one must also seek to shield them from harm. Thus, resisting evil becomes a moral imperative derived from the love commanded by Christ.\\n\\nHowever, where should one draw the line? Would it be appropriate to risk one’s own life to protect another? Christ guides us in this matter by affirming, “Greater love has no one than this, than to lay down one’s life for his friends” (John 15:13). This teaches that true love may call for self-sacrifice not only in defense of friends but extends to all neighbors. To act against evil, one should not shy away from suffering and must be prepared to lay down one’s life if the occasion arises. Those who advocate for non-resistance often argue against using force in situations where evil threatens the innocent. Yet, inaction in the face of such evils leads to greater suffering.\\n\\nThis brings us to the matter of societal or national conflicts. Though Christ did not address the governance of states directly, His teachings still apply when we act collectively. If love drives our individual choices, that same love must guide nations in the fight against evil. Warfare designed to inflict harm and gain dominion is utterly contrary to the command of love. Just as a thief cannot justify their actions under the guise of seeking personal gain, neither can nations act in ways that contravene the principle of love.\\n\\nBut if a nation is attacked, does it stand by in indifference? The followers of Tolstoy argue that any form of warfare embodies violence, thus categorically preventing any resistance. They overlook the fact that nations are composed of vulnerable individuals—elders, women, and children who need protection. A fully pacifist stance leaves communities exposed to aggression. If a nation simply offers itself and its citizens without resistance to its aggressors, are they not failing the commandment to protect their most vulnerable?\\n\\nIn these tumultuous situations, armed conflict, while regrettable, can be viewed as a lesser evil when faced with unprovoked aggression. Combat inevitably carries a weight of sin; however, to allow unchecked violence, oppression, and suffering of the innocent leads to greater sin. Each individual called to serve and protect does not bear the responsibility for the injustices initiated by others but serves to defend against them. Christ’s teachings do not categorize soldiers as murderers, as seen in His interaction with the centurion, affirming that those who confront wrong in defense of vulnerable lives carry a righteous purpose.\\n\\nThrough these understandings, it becomes manifest that a nuanced interpretation of non-resistance, grounded in the broader commandments of love and protection, shapes our approach to evil—driving us towards justice and the establishment of God’s Kingdom on Earth."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"To illustrate that the Old Testament commandments fundamentally rest on love for one’s neighbor rather than as a means to satisfy human vindictiveness, Christ the Redeemer uproots the essence of malevolence—any form of vindictiveness. He clearly outlines the attitude of the heart a Christian must adopt in confronting wrongs to align with the spirit of the law rather than its literal interpretation: AND I TELL YOU, DO NOT RESIST evil. This doesn't imply that all wrongdoings should be left unpunished; governing authorities have the sacred obligation to defend the innocent and to bring justice upon the wicked. The Apostle Paul refers to rulers as God's servants, designated to enact vengeance upon wrongdoers (Romans 13:4). Christ Himself expelled those who desecrated God’s temple with a scourge. When it concerns God’s glory and the salvation of a neighbor, one must actively confront evil and strive to put an end to it; however, if the offense is personal, affecting no one else, and your heart boils with a desire for revenge, then - do not resist the evil. St. John Chrysostom explains, “He does not say: do not resist your brother,” but rather the evil one, acknowledging that your brother’s offense is instigated by the devil. By shifting the focus of blame to the devil, resentment toward the offender is significantly diminished. Resist the evil one as commanded by the Saviour Himself, by your willingness to endure wrong. This is the true way to triumph over evil. For fire is not extinguished by fire, but by water. BUT WHOSOEVER SHALL STRIKE THEE ON THY RIGHT CHEEK, TURN TO HIM THE OTHER ALSO. Triumph over your adversary through kindness and patience. “If you act in this manner, you will feel no offense, and even an aggressor, though fiercer than any beast, will be shamed into not striking you again; he will feel deep remorse for even the first blow, for nothing restrains the violent like the gentle forbearance of those who are wronged: they may turn from enemies into dear friends.” This was exemplified by the holy saints. There was a time when Saint Tikhon of Zadonsky visited a landowner he knew to advocate for the peasants who had been wronged. The landowner, a proud and hot-tempered individual, argued forcefully. The saint responded with gentleness yet remained steadfast. Eventually, the landowner lost control and struck the saint on the cheek. The saint departed but soon returned, humbling himself before the landowner and pleading for forgiveness for having led him into temptation. This act astonished the landowner to such an extent that he wept, fell at the saint’s feet, and sought forgiveness. From that moment, he began to treat the peasants with kindness. The Monk Isaiah observed, “whoever seeks to repay evil with evil, even with a single blow, may offend his brother’s conscience.” “Do not presume,” remarks the blessed Theophylact, “that the passage refers solely to a slap on the cheek; rather, it encompasses all forms of offense.”"},{"author-name":"Ignatij (Briantchaninow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ce37597540c9caa5df5_Ignatij%20(Briantchaninow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The Lord prohibited retribution, a practice outlined in the Mosaic law that mandated an eye for an eye. Instead, He provided humility as the tool to combat malevolence. I tell you to not oppose wrongdoing: if someone strikes you on your right cheek, offer him the other cheek as well; and if someone desires to take your coat, allow him to take your cloak too (Matthew 5:38-40)."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"Do not resist wrongdoing. An immoral act, driven by a malevolent individual, can be attributed to the devil, the true instigator of evil, who acts through those who bring harm. Thus, one might wonder if we must resist the devil. Indeed, we must, but not in the manner one might expect. Instead, as the Savior taught, we should respond with a willingness to endure hardship. In doing so, we truly conquer the adversary. The call to respond with love and gentleness towards those who offend us is characterized by an openness to accept further affronts, adhering to the demands of justice as seen in Matthew 5:41. Additionally, it involves a readiness to give to anyone who requests, as illustrated in Matthew 5:42. These attitudes are hallmarks of those who embody the spirit of the Christian Law.\\n\\nIt is important to recognize that the teachings regarding patience with offenses and the rejection of vengeance, directed against unrighteousness, do not dismiss the necessity of societal measures to curb wrongdoing and hold evildoers accountable. Personal responsibility is also vital in safeguarding truth, guiding wrongdoers, and preventing harm from those who do wrong. Otherwise, the sacred precepts of the Savior would devolve into mere regulation, potentially benefiting vice and nullifying virtue. \\n\\nThe love expressed by Christians should reflect the love of God. Yet, God's love also includes the restraint and punishment of evil. Likewise, a Christian's tolerance for wrongdoing should only extend as far as it poses little threat to God's glory and their neighbor's salvation. Beyond that point, it must confront and penalize wrongdoing, especially as this duty falls to those in authority (Romans 13:1-4). When the Lord was struck, He questioned, \\"Why do you strike Me?\\" (John 18:23), and He instructed His followers to avoid tyranny and persecution. Likewise, the Holy Apostle Paul, when faced with injustice, did not meekly accept his fate but sought judgment from the authorities (Acts 16:35-40; Acts 22:23-29; Acts 25:9-11) and responded with rebuke to the high priest who commanded him to be struck (Acts 23:2-4)."},{"author-name":"Theophan the Recluse","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8983a6e0f4c3aecaae3fc_Theophan%20the%20Recluse.png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"But I tell you, Do not resist evil; otherwise, you may find yourself yielding to the stubbornness and malice of others. However, is this truly a way to exist? Fear not, for the One who issued this directive is also our Sustainer and Guardian. When you wholeheartedly aspire to live in a manner that does not oppose any malevolence, the Lord will orchestrate a life for you that is not just bearable, but filled with joy. Moreover, it often occurs that resistance tends to provoke the adversary further, prompting him to create additional strife, whereas yielding tends to disarm and humble him. Therefore, if you withstand merely the initial waves of hostility, others may show compassion and allow you peace. Conversely, retaliation and opposition only serve to escalate anger, which can spread from individuals to families and pass down through generations."}]}
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