Commentary: "In Exod. 21:24, 25 we read, “… eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe.” Lev. 24:20 adds “fracture for fracture”; Deut. 19:21, “life for life.” This was a law for the civil courts, laid down in order that the practice of seeking private revenge might be discouraged. The Old Testament passages do not mean, “Take personal revenge whenever you are wronged.” They mean the exact opposite, “Do not avenge yourself but let justice be administered publicly.” This is clear from Lev. 24:14, “Take the blasphemer out of the camp; and let all who heard him lay their hands upon his head, and let all the congregation stone him.” Cf. Deut. 19:15–21.

The Pharisees, however, appealed to this law to justify personal retribution and revenge. They quoted this commandment in order to defeat its very purpose. Cf. Matt. 15:3, 6. The Old Testament repeatedly forbids personal vengeance: “You shall not take vengeance, nor bear any grudge against the children of your people; you shall love your neighbor as yourself; I am Jehovah” (Lev. 19:18). “Do not say, I will repay evil. Wait for Jehovah, and he will save you” (Prov. 20:22). “Do not say, as he has done to me so will I do to him; I will pay the man back according to what he has done” (Prov. 24:29).

What then did Jesus mean when he said, “Do not resist the evil-doer; but to him that slaps you,” etc.? When Christ’s words (verses 39–42) are read in the light of what immediately follows in verses 43–48, and when the parallel in Luke 6:29, 30 is explained on the basis of what immediately precedes in verses 27, 28, it becomes clear that the key passage, identical in both Gospels, is “Love your enemies” (Matt. 5:44; Luke 6:27). In other words, Jesus is condemning the spirit of lovelessness, hatred, yearning for revenge. He is saying, “Do not resist the evil-doer with measures that arise from an unloving, unforgiving, unrelenting, vindictive disposition.”

Once this is understood it becomes evident that “to turn the other cheek” means to show in attitude, word, and deed that one is filled with the spirit not of rancor but of love. Rom. 12:19–21 presents an excellent commentary.

Something similar holds with respect to the person who threatens by means of a lawsuit to take away someone’s “shirt,” the tunic worn next to the body, as payment for an alleged debt. Note that not the person whom Jesus is addressing is suing but his opponent is (cf. I Cor. 6:1). Rather than resentfully to contest this lawsuit, says Jesus, allow the plaintiff to have the outer robe also. This robe was considered so indispensable that when taken as a pledge it had to be returned before sunset, since it also served as a cover—often the poor man’s only one—during sleep (Exod. 22:26, 27; Deut. 24:12, 13; Ezek. 18:7; and Amos 2:8). In summary: we have no right to hate the person who tries to deprive us of our possessions. Love even toward him should fill our hearts and reveal itself in our actions.

The first verb in “Whoever forces you to go one mile.…” refers to the authority to requisition, to press into service. It is a loanword from the Persian language, which in all probability borrowed it from the Babylonian. The famous Persian Royal Post authorized its couriers whenever necessary to press into service anyone available and/or the latter’s animal. There must be no delay in the dispatch and delivery of the king’s decrees, etc. Cf. Esther 3:13, 15; 8:10. As happens frequently, so also here, the verb gradually acquired the more general meaning of compelling someone to render any kind of service. It is used in connection with Simon of Cyrene who was compelled to carry Christ’s cross (Matt. 27:32; Mark 15:21). Now what Jesus is saying is that rather than to reveal a spirit of bitterness or annoyance toward the one who forces a burden upon a person, the latter should take this position with a smile. Did someone ask you to go with him, carrying his load for the distance of one mile?298 Then go with him two miles!

Similarly, when someone in distress asks for assistance, one must not turn a deaf ear to him. On the contrary, says Jesus, give, not grudgingly or gingerly but generously; lend, not selfishly, looking forward to usury (Exod. 22:25; Lev. 25:36, 37), but liberally, magnanimously. Not only show kindness but love kindness (Mic. 6:8; cf. Deut. 15:7, 8; Ps. 37:26; 112:5; Prov. 19:17; Acts 4:36, 37; II Cor. 8:8, 9)." - William Hendriksen