WHAT DOES A SLAP ON THE RIGHT CHEEK MEAN? WHAT DOES IT MEAN TO TURN THE OTHER CHEEK?

The command “To the one who strikes you on the cheek, offer the other also” (Luke 6:29, Matthew 5:39) is one of the most radical and misunderstood teachings of Jesus. To modern ears, this instruction might sound passive, unrealistic, or even dangerous. Does Jesus mean that we should allow ourselves to be abused without defending ourselves? Does He forbid self-defence? To properly understand this, we must first explore its historical, cultural, and linguistic context before drawing out its theological significance.

Jesus is not teaching passive submission to violence. Many misinterpret this command as an instruction to accept abuse without question, but that is not what Jesus means. Instead of telling His followers to allow themselves to be humiliated and mistreated without resistance, He is offering them a powerful way to respond to injustice that neither retaliates with aggression nor surrenders in weakness. His teaching on turning the other cheek is not about being powerless, but about demonstrating strength in a way that exposes wrongdoing while upholding dignity.

In Jewish and Roman society, striking someone on the right cheek was most often done with the back of the hand, which was not just an act of aggression but a gesture of dominance and humiliation. It was how a master would strike a servant, how a Roman soldier might strike a Jewish citizen, or how someone in authority would degrade a subordinate. It was a way of saying, “You are beneath me.” A backhanded slap was not just physical violence; it was a symbolic act of oppression meant to remind someone of their inferior status.

By turning the other cheek, the victim does not run away, nor do they retaliate in anger. Instead, they stand firm and disrupt the oppressor’s intention. If the aggressor wishes to strike again, he cannot use the back of his hand anymore. He is now forced to use his fist, which in that culture was an act reserved for fighting between equals. By doing this, the victim forces the oppressor to confront an uncomfortable reality: he cannot continue degrading another person without acknowledging their dignity. The victim is not responding with violence, but neither is he accepting his status as inferior. He is, in essence, demanding to be recognized as a person of worth.

This act of turning the other cheek is a strategy that exposes injustice without contributing to the cycle of hate. If the victim retaliates, he simply escalates the situation, making himself no different from the one who first struck him. If he cowers and submits, he allows the oppressor to continue unchecked. But by standing firm and turning the other cheek, he forces the oppressor into a moment of decision—either he will recognize the dignity of the person he is striking or he will be exposed as someone who abuses power unjustly. This is an act of non-violent resistance that preserves the victim’s dignity while challenging the wrongdoing of the oppressor.

During the time of Jesus, the Jewish people were under the rule of the Romans and faced daily mistreatment at the hands of soldiers, tax collectors, and foreign rulers. Many wanted to rebel through violent means, believing that retaliation was the only way to reclaim their freedom. Others simply accepted oppression as their fate, feeling powerless to change their situation. Jesus offers a third way, one that neither responds to injustice with vengeance nor accepts it with resignation. His teaching challenges the world’s understanding of power by showing that true strength lies not in violence, but in the ability to expose evil through righteous action.

Turning the other cheek does not mean allowing oneself to be beaten into submission; it means refusing to let oppression define one’s identity. It does not mean avoiding justice, but rather showing that justice is not achieved through revenge. It is an invitation to disrupt cycles of hatred, confront wrongdoing with courage, and demonstrate a higher standard of dignity and love. This is not weakness—it is a kind of power that transforms both the oppressed and the oppressor, revealing the true nature of righteousness in the face of injustice.

Going further, Jesus said: “If anyone wants to sue you and take your tunic, let him have your cloak as well” (v. 40). Here, the ‘tunic’ refers to a lightweight undergarment, similar to a long shirt or robe, worn next to the skin in Jewish attire. The ‘cloak’ represents an outer garment akin to a coat, providing additional coverage and protection. Jesus’s instruction to surrender both garments, which would leave a person virtually unclothed, employs hyperbolic language to emphasize the depth of selflessness and peace he expects from his followers. By advising to yield more than is demanded, Jesus promotes a philosophy of resolving conflicts by exceeding expectations in generosity and responsibility, rather than clinging to one’s rights.

Also, regarding the mandate to “go the extra mile,” this directive references the Roman practice that allowed soldiers and officials to compel civilians to carry loads for one mile. This obligation could be burdensome, yet Jesus encourages a response of voluntary service beyond the obligatory. He teaches that by embracing duties with positivity and grace, rather than reluctance or bitterness, Christians can potentially transform adversarial relationships and reflect the generous spirit of the Gospel. This approach underlines the Christian call to demonstrate a higher standard of duty and an exceptional readiness to help others, serving as a testament to the transformative power of kindness.

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Shalom!
Fr. Chinaka Justin Mbaeri, OSJ
Paroquia Nossa Senhora de Loreto, Vila Mediros, São Paulo
nozickcjoe@gmail.com / fadacjay@gmail.com
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PS: Have you prayed your Rosary today?