Sermons on Matthew 5:38-39

Matthew 5:38-39 Interpretation:

Just War Theory: Morality and Warfare in Christianity (Ligonier Ministries) offers a unique and detailed interpretation of Matthew 5:38-39 by focusing on the idiomatic and cultural meaning of "turn the other cheek." The sermon explains that Jesus' reference to being struck on the right cheek is not a blanket prohibition against all forms of self-defense or the use of force, but rather addresses the context of personal insult. The preacher uses a physical demonstration with a football player to show that a right-handed person would strike the right cheek with the back of the hand, which in antiquity was a gesture of insult rather than an act of violence intended to cause bodily harm. This interpretation emphasizes that Jesus is teaching his followers not to retaliate against insults, but it does not negate the right to defend oneself or others from genuine harm. The sermon distinguishes between personal insult and physical threat, arguing that the passage is not an absolute command against self-defense or just action in the face of aggression, but a call to forgo vengeance for personal slights.

Understanding the Old Testament: The Backstory to Jesus (The Summit Church) interprets Matthew 5:38-39 as a pivotal example of the shift from the Old Covenant's ethic of retributive justice ("eye for an eye") to the New Covenant's ethic of radical love and non-retaliation. The sermon frames Jesus' teaching as a deliberate contrast to the Old Testament law, highlighting that Jesus is inaugurating a new way of relating to enemies—not by conquering or seeking retribution, but by loving, serving, and seeking reconciliation. The preacher stresses that Jesus' command to "turn the other cheek" is not merely a moral upgrade but a fundamental reorientation of how followers of Christ are to engage with those who wrong them, moving from a posture of conquest to one of transformative love. This interpretation is set within the broader narrative of the Bible, emphasizing the discontinuity between the "backstory" (Old Testament) and the "main story" (Jesus' teaching and example).

True Wealth: Character Over Material Possessions (David Guzik) offers a nuanced interpretation of Matthew 5:38-39 by emphasizing the cultural context of the "slap on the cheek." Guzik explains that in Jesus’ time, a slap on the cheek was not primarily a physical assault but an insult—a gesture of contempt or humiliation, akin to the old movie trope of removing a glove and slapping someone to challenge their honor. He argues that Jesus’ command to "turn the other cheek" is not about passively accepting physical violence but about bearing insults and despising treatment with love and kindness, refusing to retaliate or seek vengeance. This interpretation is distinguished by its focus on the social meaning of the slap and its application to situations of personal insult rather than physical harm.

God's Sovereignty: Navigating Warfare and Love in Faith (SermonIndex.net) provides a distinctive interpretive framework by contrasting the Old Testament law of "eye for an eye" with Jesus’ teaching in Matthew 5:38-39. The sermon frames Jesus’ words as a deliberate change in "mission and method" rather than a change in God’s character. The preacher uses the analogy of military orders: just as a soldier must obey new orders when the mission changes, so too must Christians recognize that Jesus has issued new instructions for his followers—moving from retributive justice to non-retaliation and love for enemies. The sermon also highlights the early church’s literal reading of Jesus’ command, referencing Tertullian’s view that Jesus’ disarming of Peter in Gethsemane was a disarming of all Christian soldiers, thus interpreting "turn the other cheek" as a call to radical non-resistance and a categorical shift from Old Testament norms.

Matthew 5:38-39 Theological Themes:

Just War Theory: Morality and Warfare in Christianity (Ligonier Ministries) introduces the distinct theological theme that Jesus' command to turn the other cheek is not an absolute pacifist mandate but a nuanced teaching about personal insult versus physical threat. The sermon adds the facet that Christian ethics must distinguish between forgoing vengeance for personal slights and the moral responsibility to protect oneself or others from genuine harm, both on an individual and societal level. This theme is further developed by connecting the teaching to the broader Christian tradition of just war theory, which holds that while all war is evil, not all participation in war is necessarily evil if it is undertaken to defend the innocent.

Understanding the Old Testament: The Backstory to Jesus (The Summit Church) presents the theological theme that Jesus' teaching in Matthew 5:38-39 marks a decisive break from the Old Testament's retributive justice system. The sermon uniquely frames this as a movement from "conquering your enemies" to "loving your enemies," arguing that the New Covenant ethic is not about managing sin or enforcing justice through retaliation, but about embodying Christ's love even toward adversaries. The preacher highlights that this shift is not just a moral improvement but a new way of being in the world, where the focus is on reconciliation and transformation rather than victory or punishment.

True Wealth: Character Over Material Possessions (David Guzik) introduces the theme that the true test of Christian character is not how one responds to superiors but how one treats equals or those perceived as beneath oneself. Guzik applies Matthew 5:38-39 to everyday relationships, suggesting that the refusal to retaliate against insults is a higher moral ground and a measure of spiritual maturity, especially when dealing with peers or subordinates rather than those in authority.

God's Sovereignty: Navigating Warfare and Love in Faith (SermonIndex.net) presents the theological theme of continuity and discontinuity: God’s character remains unchanging, but his methods and the mission for his people have changed with the coming of Christ. The sermon asserts that Jesus’ command to "turn the other cheek" is not a softening of God’s justice but a reorientation of how his people are to enact his will—through non-retaliation, sacrificial love, and a willingness to suffer rather than inflict suffering. This is further developed by the assertion that the church is now called to be "sheep among wolves," armed with the promise of eternal life rather than swords, and that this is a literal, not metaphorical, command for Christian conduct.

Matthew 5:38-39 Historical and Contextual Insights:

Just War Theory: Morality and Warfare in Christianity (Ligonier Ministries) provides a detailed historical and cultural context for Matthew 5:38-39 by explaining the significance of being struck on the right cheek in the ancient world. The sermon notes that a backhanded slap was a common idiom for insult rather than physical assault, and that Jesus' audience would have understood the distinction. This insight clarifies that the passage addresses the issue of personal dignity and honor in a shame-based culture, rather than the ethics of self-defense in situations of real danger. The preacher also references the broader context of Roman law and the Jewish legal system, where personal retaliation was often limited by law, but social insults could provoke cycles of escalating vengeance.

Understanding the Old Testament: The Backstory to Jesus (The Summit Church) offers extensive historical and contextual background by contrasting the "kill or be killed" ethos of the Old Testament world with the Roman introduction of judicial systems and the evolution of societal norms by the time of Jesus. The sermon explains that the Old Testament law of "eye for an eye" was originally a limitation on vengeance in a barbaric context, but that Jesus' teaching represents a radical departure from this norm, reflecting the new reality of God's kingdom inaugurated through Christ. The preacher situates Jesus' words within the broader narrative of societal change, emphasizing that the command to love enemies was revolutionary in a world accustomed to cycles of violence and retribution.

True Wealth: Character Over Material Possessions (David Guzik) provides historical context by explaining that in the culture of Jesus’ day, a slap on the cheek was a form of insult rather than a physical attack. Guzik notes that this act was a public gesture of contempt, and that Jesus’ audience would have understood "turning the other cheek" as a call to endure humiliation without retaliation, rather than a directive to accept physical abuse passively.

God's Sovereignty: Navigating Warfare and Love in Faith (SermonIndex.net) offers extensive historical and contextual analysis by tracing the development of the "eye for an eye" principle from the Old Testament into the New Testament. The sermon discusses how the Old Testament law functioned as a form of civil justice and how Jesus’ teaching represents a shift in the ethical expectations for his followers. The preacher also references the early church’s stance on military service, citing the Council of Nicaea’s disciplinary measures against Christians who returned to military roles, and Tertullian’s writings on Christian nonviolence, to illustrate how the early church understood and applied Jesus’ command.

Matthew 5:38-39 Cross-References in the Bible:

Just War Theory: Morality and Warfare in Christianity (Ligonier Ministries) references several biblical passages to expand on Matthew 5:38-39. The sermon cites the Sermon on the Mount (Matthew 5), specifically the command to turn the other cheek, and connects it to Jesus' instructions to his disciples to carry swords (Luke 22:36) and his rebuke of Peter for using a sword at Jesus' arrest (John 18:10-11). The preacher uses these passages to argue that Jesus did not prohibit self-defense but was addressing a specific context. Additionally, the sermon references Old Testament laws regarding self-defense and the role of civil magistrates (e.g., Romans 13:1-4) to support the legitimacy of just war and the use of force to protect the innocent.

Understanding the Old Testament: The Backstory to Jesus (The Summit Church) cross-references the Old Testament law of Moses (Exodus 21:24, "eye for eye, tooth for tooth") as the background for Jesus' teaching, and contrasts it with New Testament passages such as Hebrews 8:6-13, which describes the New Covenant as "better" and "superior" to the Old. The sermon also references the tearing of the temple veil at Jesus' death (Matthew 27:51) as a symbol of the shift from a place-based to a people-based presence of God, reinforcing the idea that Jesus' ethic of non-retaliation is part of a broader transformation of religious and social life.

Walking in Love: Embracing Long-Suffering and Endurance (Desiring God) draws on a wide array of biblical cross-references to expand on Matthew 5:38-39. The sermon references 1 Corinthians 4 ("when reviled, we bless; when persecuted, we endure"), 1 Thessalonians 5 ("see that no one repays anyone evil for evil"), 1 Peter 3 ("do not repay evil for evil or reviling for reviling, but on the contrary, bless"), James 1 ("let every person be quick to hear, slow to speak, slow to anger"), Ephesians 4 and 5 ("let all bitterness and wrath and anger... be put away from you"; "be imitators of God, as beloved children"), and 1 Peter 4:8 ("love covers a multitude of sins"). Each of these passages is used to reinforce the call to non-retaliation, endurance, and love in the face of wrongdoing, showing that the ethic of "turning the other cheek" is a consistent thread throughout the New Testament’s teaching on Christian conduct.

God's Sovereignty: Navigating Warfare and Love in Faith (SermonIndex.net) references several biblical passages to support and contextualize Matthew 5:38-39. The sermon cites Romans 12 ("repay no one evil for evil... do not avenge yourselves, but rather give place to wrath"), Romans 13 (on submission to governing authorities), Proverbs (feeding your enemy, heaping coals of fire), Luke 9 (Jesus rebuking the disciples for wanting to call down fire), the Gethsemane narrative (Jesus disarming Peter), and Revelation (overcoming by the blood of the Lamb). These references are used to demonstrate the biblical foundation for non-retaliation, the shift from Old Testament to New Testament ethics, and the early church’s understanding of Jesus’ teachings.

Matthew 5:38-39 Christian References outside the Bible:

Just War Theory: Morality and Warfare in Christianity (Ligonier Ministries) explicitly references Augustine and Thomas Aquinas as foundational figures in the development of just war theory. The sermon explains that both theologians began with the premise that all wars are evil, but that participation in war can be morally justified under certain conditions, such as defending the innocent from aggression. The preacher also contrasts the Christian rejection of "holy war" (except for the conquest of Canaan, which was commanded by God) with the Islamic concept of jihad, and discusses the historical debates within Christianity regarding pacifism and the use of force, particularly during the Crusades.

True Wealth: Character Over Material Possessions (David Guzik) explicitly references the Bible commentator F.B. Meyer, quoting his advice to women in difficult marriages to remain steadfast and pure, drawing a parallel to Abigail’s endurance. Guzik also cites Alan Redpath, who warns that no matter how long one has walked the Christian path, temptation to retaliate or sin can always return, emphasizing the need for continual dependence on God.

God's Sovereignty: Navigating Warfare and Love in Faith (SermonIndex.net) references several non-biblical Christian sources in its discussion of Matthew 5:38-39. The sermon quotes Tertullian, who argued that Jesus’ disarming of Peter was a disarming of all Christian soldiers, reflecting the early church’s literal interpretation of non-resistance. The preacher also references the Council of Nicaea’s Canon 12, which imposed strict penance on Christians who returned to military service, highlighting the early church’s stance against Christian participation in violence. Additionally, the sermon mentions St. Ambrose and St. Augustine as the originators of Just War theory, contrasting their later developments with the early church’s nonviolent ethic.

Matthew 5:38-39 Illustrations from Secular Sources:

Just War Theory: Morality and Warfare in Christianity (Ligonier Ministries) uses several detailed secular illustrations to illuminate Matthew 5:38-39. The preacher recounts a personal story involving his young daughter and a neighborhood bully to illustrate the principle of self-defense and the limits of non-retaliation. He also describes a humorous and memorable demonstration with NFL player L.C. Greenwood to physically illustrate the mechanics of striking someone on the right cheek, making the cultural context of Jesus' words vivid for the audience. Additionally, the sermon references historical events such as World War II, the Holocaust, and the liberation of France and Ukraine to argue that while war is always tragic, there are circumstances where the use of force is necessary to stop greater evils, thus connecting the biblical principle to real-world moral dilemmas.

God's Sovereignty: Navigating Warfare and Love in Faith (SermonIndex.net) uses a detailed secular illustration involving Martin Luther King Jr.’s "thermostat, not thermometer" analogy. The preacher recounts King’s letter from jail, where King rebuked the church for becoming a social club and argued that Christians are called to set the moral temperature of society, not merely reflect it. This analogy is used to reinforce the idea that Christians should not conform to the world’s standards of retaliation and violence but should instead transform society by embodying Jesus’ ethic of non-resistance and love. The sermon also recounts a personal story about a hospital coworker who asked the Dalai Lama whether it would be justified to kill Hitler, with the Dalai Lama responding in terms of balancing karma. The preacher contrasts this with Jesus’ teaching, emphasizing that Jesus did not seek to balance evil with more evil but overcame evil with good, even to the point of taking suffering upon himself on the cross. This story is used to highlight the radical difference between Christian non-retaliation and other ethical systems.