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| SERMON #85 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also, MAT 5:39-40. Jesus brings forth six contrasts in MAT 5:17-48. It is very important to understand the context in which the Lord Jesus was bringing forth each contrast. The contrast is between the spirit of the law and the teaching of the scribes and Pharisees. These contrasts are not making new laws; they are not contradicting the law of the Old Testament. The Lord Jesus is teaching the intent and the spirit of the law. The Lord Jesus shows us this in the first contrast when He says in MAT 5:17, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil." Jesus is bringing forth that not only did He come to fulfill the law in behalf of His church, but He also is teaching what it means for His church to fulfill the spirit and intent of the law. We have to understand that when He says, "For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled," the law is not going to be altered. The Lord is the God who changes not. He is not bringing a new law; He is not bringing a new dispensation of the law that makes a completely new law. He is showing us in these Scriptures what the intent of the law is. In the last chapter, we dealt with the name Nebuchadnezzar which means, "Defender of the boundaries." The Lord Jesus is teaching us in these passages of Scripture how the natural man has a tendency to be a god within himself and defend his own boundaries. He is by nature so self-defensive. We so easily take offense, and we so seldom realize when we give offense. Confusion is the result. We also dealt with his kingdom of Babylon, or the kingdom of confusion. This is a kingdom of confusion that rules when the prince of this world rules in the heart. As a result of our fallen nature, we serve under that kingdom of confusion. As a defender of our own boundaries, we practice that pharisaical principle of "eye for eye, tooth for tooth." This is the nature of the heart of man. Why? It is because man has latched onto that promise of Satan given in the Garden of Eden, "...and ye shall be as gods." That ugly monster, "I," wants to rule. When the Spirit of Christ is born in our heart, that kingdom of confusion is overthrown by the spirit of the law. We become convicted of what Jesus said in MAT 5:39, "But I say unto you, That ye resist not evil..." When the Spirit of Christ is in our hearts, our understanding of the spirit of the law shows us that we are not resisting evil when we protect and defend our own boundaries. We have such a tendency to become so defensive if anyone does something which we think does not promote us. As a defensive defender of our own boundaries, we start to smite "An eye for an eye, and a tooth for a tooth." The spirit of revenge immediately starts to surface. There is not a Spirit of Christ because "...ye resist not evil..." "...ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also." I want you to understand that this doesn't mean we run down the sidewalk holding our cheek out for people to smite us on the cheek. Some people carry this too far. We have to keep it in the context in which it is written. I want to deal with this. I hope the Lord gives me the words and the wisdom to be able to unfold what this really means. The true translation of our Saviour's meaning where He said, "ye resist not evil," would be "Ye resist not the evildoer--the one who does evil." When you look at the original language, the word "evil" here really means the evildoer. This passage is telling us that you are not resisting the evildoer when you resist him with the same weapon he uses. You justify his conduct when you seek revenge against his revengeful spirit. You are not resisting the evildoer when you seek revenge. God can only be pleased when we walk in the Spirit of Christ by faith. In HEB 11:5-6 we read, "By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." There is a beautiful point being made here; it is impossible to please God without faith, without walking in that Spirit of Christ by faith. We must learn to understand what it is to resist evil. When we see someone who is defensive, when we see someone who has a tendency to generate contentions, we must overcome and subdue that wrong attitude with the testimony of a meek and quiet spirit. This doesn't mean we just give in and become everybody's puppet. It means that we must have the Spirit of Christ to resist evil and subdue that wrong attitude with the Spirit of Christ. Jesus teaches that those who strive "resist not evil." The Apostle Paul said in 2TI 2:24, "And the servant of the Lord must not strive...." Jesus is teaching that we may not strive; we may not become contentious. We do not overcome contention with contention; we must overcome contention with the Spirit of Christ. Reading the complete verse of 2TI 2:24 it says, "And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient." Patience must have its perfect work. We must be apt to teach, but there is only one way to teach and that is in the Spirit of Christ, not with strife. We may not have railing for railing and strife against strife. Those who serve the Lord teach those who oppose themselves. I want you to stop and ponder this a little. Those who serve the Lord by their Christ-like example teach those who "oppose themselves." In 2TI 2:25 we read, "In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth." We can never be an instrument of instruction by striving; we must come with patience and be apt to teach in the Spirit of Christ. Looking at V:25-26 together we read, "In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth. And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." It is so important for us to understand that we have stooped to their level if we strive with people whom we can see are without the Spirit of Christ. We must be able to instruct those who oppose themselves in meekness, in the Spirit of Christ; it is the example of a Christ-like Spirit that will win them because they are under the power of sin. They are under the power of the prince of the air, and they have no might against him. It is the Spirit of Christ which will drive out the spirit of the devil. It is the Spirit of Christ which they will see, and it is the presence of the Spirit of Christ that will enable them to recover themselves from the snare of the devil. Revenge, i.e., defending your own borders, is the first impulse of the unregenerate. If we understand this, we may come to the point where we do not fight with the same spirit as they do; we must come instead with that Spirit of Christ. Jesus is teaching how His servants are to respond to resist evil. In the text before us, He is teaching us how to respond to those who are coming with such a revengeful spirit. MAT 5:39-42 teaches us this. "But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away." In other words, the Lord Jesus Christ is teaching us how to resist evil. He is saying that when you take a revengeful spirit, i.e., "an eye for an eye, and a tooth for a tooth," you are not resisting evil. How do you resist evil? You resist it by going two miles when they ask you to go one, by giving them your cloak also when they ask for your coat, and by turning the left cheek to whosoever shall smite you on the right cheek. The Lord sends these trials to prove to us which god we are serving. The Lord sends these trials for the purging of His church. Are we serving the ugly monster, "I," or that self-sacrificing, bleeding, dying, Substitute who took the penalty of our sins? Is the Lord Jesus Christ the one we are serving? Are we able to walk in His footsteps? Are we able to walk in the Spirit of Christ; are we able to be an example when we come to teach in meekness to instruct those who oppose themselves? Are we coming in that Spirit of Christ, of that bleeding, dying Substitute who took the penalty of our sin? In MAT 10:34 we read, "Think not that I am come to send peace on earth: I came not to send peace, but a sword." When we have people come against us and it seems like everything is coming down on us, we must see that the Lord has sent this trial to bring us into that Spirit of Christ. He has sent the trial of our faith. Can we resist evil? Do we resist the evildoer? How do we resist the evildoer? Do we resist in meekness, humility, and in the right spirit? Jesus tells us in the preceding verses that these trials are sent for a testimony against those who are still the enemies of God. The Lord will use this trial as a testimony in the conscience of those who are ungodly, who are still the enemies of the Lord. In MAT 10:18 we read, "And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles." We have to understand that our testimony becomes a testimony for the Lord in the face of the kings, rulers, and the Gentiles. How do we come before these people? We come before them because there is a controversy, a cause of action brought by somebody that may be our own brother! MAT 10:34-36 says, "Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household." This Scripture even says that a man shall be put to death and his own children will rise against him. What for? It will be for a testimony against them and the Gentiles. The Lord uses this testimony against many to bring them to conversion. The Lord will bring us on trial to show how faith and doing God's will works for the good of His people. ROM 8:28 says, "And we know that all things work together for good to them that love God, to them who are the called according to his purpose." In ACT 2:23 we read how the Apostle Peter was convicting the hearts of those who had crucified the Lord. He brought forth this testimony; he said, "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." Look what a testimony Peter was bringing before them and how it convicted their conscious. The Lord Jesus was condemned "...being delivered by the determinate counsel and foreknowledge of God...." It was by Him being unjustly condemned to death; it was by His condemnation that the Lord brought the conviction of sin in the hearts of those who did it! Verse 24 says, "Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it." He was showing how the Lord used this wrong, done with their hands, to bring about the very salvation that they were now coming to plead. This "testimony against them" brought a conviction in their consciences and led to their repentance. In ACT 2:37 we read, "Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?" The Lord used this testimony to bring about the conversion of many of those very men who crucified and slew the Lord Jesus Christ. The Lord Jesus wants you and me to suffer wrong because it becomes a testimony. The Lord will probably use it for the salvation of these very people, and He also uses it for His glory. Verse 38 says, "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." Now Peter can preach repentance and the remission of sins because they became convicted of the sin of their own hand. A defensive spirit comes against what Jesus said to Peter in MAT 26:51-52, "And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear.[You see there was a defensive spirit in Peter. He was going to rise up and defend in the flesh.] Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword." Now these swords and arrows are not only the ones we use to slay the body; our words are piercing swords and arrows also. PSA 64:3 says, "Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words." The Lord says if you take the sword, you shall perish with it. In other words, if you think you can destroy people with piercing words, you may be personally destroyed by those same swords and arrows. Jesus is speaking of the spirit of the law in our text. This comes through so clearly in 1CO 4:12-14: "And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day. I write not these things to shame you, but as my beloved sons I warn you." Do God's people have a problem with being defamed? The Apostle Paul says we do. We are going to become the offscouring of the earth. People are going to come with their swords. They are going to come with the lashing of their tongues and destroy our name, but the Apostle Paul says, "being defamed we intreat..."; we plead with them; we become a testimony onto them. He says he is not telling us this to make us ashamed; he is just warning us. You are put on notice that this is what you are going to live through on this earth. You are going to be set up as the offscouring of the world; you are going to be mocked, scoffed and laughed at. In such a case what are we to do? We don't try and defend ourselves; we intreat; we beseech for terms of peace. FOR OUR FIRST POINT, let us consider our testimony to the evildoer when we patiently take his wrongful attack against our person, "But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also," MAT 5:39. FOR OUR SECOND POINT, let us consider our testimony to the evildoer when we patiently take his wrongful attack against our possessions, "And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also," MAT 5:40. FIRST, let us consider our testimony to the evildoer when we patiently take his wrongful attack against our person. One can be slapped or sued or lose certain liberties rightfully so. This is not included in the meaning of our text. If we have been an evildoer, and we are reproached for our wrong, we are not suffering according to this text. 1PE 2:20 says, "For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God." Peter is saying that if somebody reviles you and you revile again, you can be brought to shame for your own conduct. Even though they may have reviled you first, you are brought to shame for your own conduct. What we need to see is that if we are being reviled, we take it patiently; this is acceptable unto God. Verses 21-23 say, "For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously." The point that is being brought forth by Jesus Christ is that if you suffer wrongfully and take it patiently...this is acceptable unto God. The Lord Jesus Christ showed us this by His example. The Lord Jesus Christ walked before us; He is our shepherd. The shepherd is different from a cowboy. A cowboy is behind the cattle, and he drives the herd, but a shepherd takes the lead. He goes on before the flock and sets the example; they follow in his footsteps. Our text speaks of being smitten on the right cheek which indicates a backhanded slap. Now Scripture presumes that a person is right-handed. If you and I are facing each other and I slap your face, I am going to slap you on the left cheek because I use my right hand. This Scripture talks about being slapped on the right cheek which means you use the backside of your hand to swat the other person on the right cheek. This is a backhanded slap; it is not just slapping with the palm of your hand. In Bible times, a backhanded slap was a degrading, insulting slap across the face. This was a slap you gave to a person for whom you had no esteem. Our text teaches that when such a slap is received unjustly, you still do not become defensive, but turn the other cheek. The Lord is not talking about when we deserve to be demeaned or insulted. He is saying that if we have received such a slap unjustly, you still do not become defensive. Even though we had absolutely not deserved it, we still are not to become defensive but are to turn the other cheek. By turning the other cheek means that he can backhand you on the other side. You would not have to turn your other cheek if you were facing him and he was going to slap you with the palm of his hand. The Lord is saying turn your other cheek so he can also backhand you on the other side. This is resisting the evildoer; this brings the evildoer to the point that he reconsiders what he is doing. This is the Spirit of Christ which becomes such a testimony against the evildoer. 1PE 2:20 teaches, "For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God." That backhanded slap in the face can also be degrading, insulting words which are untrue. It doesn't necessarily have to be a physical slap. It is a backhand slap anytime you are saying insulting or degrading things to or about a person, especially if they are untrue, but it can be backhanded even if they are true. Such words can be especially insulting when spoken in front of others. I spoke with a lady not too long ago. She explained how offensive it was when a person said such insulting, demeaning things to her, especially so because it was done in front of a customer. It had happened in front of other people, and she was telling me this with tears in her eyes. Do you understand? It is so demeaning when you insult a person in front of others. This is a backhanded slap. What does the Lord say when this happens? Does He say revile for revile? No, Scripture says to turn the other cheek. In other words, remain silent. Don't try to be as backhanded as they, but turn the other cheek. Jesus is teaching the spirit of the law in contrast with the scribes and Pharisees principle of "eye for eye, tooth for tooth." We must keep this in the context of what the Lord Jesus is teaching; He is bringing a contrast between the scribes and Pharisees teaching of "an eye for an eye, and a tooth for a tooth" and God's intent and spirit of the law. The kingdom of confusion which rules in the heart of natural man would immediately stand to defend its borders, but the Spirit of Christ turns the other cheek. If somebody gave you a backhanded slap in public, the natural response is to immediately come up with that kingdom of confusion to defend your borders. The Spirit of Christ, however, turns the other cheek. Think of the testimony Stephen left on record as he was dying from being stoned unjustly. We read in ACT 7:59-60, "And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep." As Stephen fell under the stones which were taking his life, he kneeled and said "Lord, lay not this sin to their charge." Think of the testimony this left for man, not only, at the time of the incident but for eternity. The Old Testament teaching about, "eye for eye, tooth for tooth pertained to the courts of law, not to promote revenge. So now let's speak about how we conduct ourselves before the court of law. FOR OUR SECOND POINT, let us consider our testimony to the evildoer when we patiently take his wrongful attack against our possessions. In MAT 5:40 we read, "And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also." This is something which is very important that we understand, so I am going to dwell on it. Again, Jesus is speaking of the evildoer who wrongfully takes your possessions. Someone might sue you at the law to take your possessions to make you pay your debts. Scripture is not speaking about this; it is speaking about someone taking your possessions when you owe them nothing. This does not mean that you surrender your property without defending yourself, but that you do not go out to retaliate. I want you to understand, it does not mean that if someone comes to take your property unjustly that you just give them everything you have. This is not what this Scripture is saying. It is saying that you do not go out to retaliate. This again is the contrast Jesus gave of the scribes and Pharisees teaching of "eye for, tooth for tooth", i.e. of a revengeful spirit. I want to use some Scriptural references to show you where we draw the line in these things. When we read 1KI 21:1-3 we see that when the king came and said, "I want your vineyard," Naboth didn't respond with "fine, take my vineyard." This is not what Naboth did, and it is not the intent of the law for him to do so. In 1KI 21:1-3 we read, "And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab king of Samaria. And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house: and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money. And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee." Ahab wanted to buy Naboth's vineyard. Ahab did not come to steal his vineyard. He would give Naboth another vineyard that was better or give him every penny it was worth, but Naboth said to Ahab, "The LORD forbid it me, that I should give the inheritance of my fathers unto thee." He defended himself, did he not? He did not just stand there and say "fine take it, and I'll give you everything in it too!" No, this is not what the Lord Jesus meant in our text. The Lord Jesus is pointing out that he must not go out and retaliate. Naboth was not going out to defend himself with retaliation, but he stood there to defend. He stood there to say "No, I can't do that." The Lord had said they were not to give away the inheritance of their father's. In fact, he sealed it with his blood, did he not? Turning the other cheek doesn't mean giving everything you have to the first person who comes along and says "I would like to have that." Naboth suffered the loss of his life wrongfully for refusing to disobey the Lord in giving away the inheritance of his fathers. 1KI 21:11-13 says, "And the men of his city, even the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, and as it was written in the letters which she had sent unto them. They proclaimed a fast, and set Naboth on high among the people. And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died." Look at the testimony Naboth left! He sealed his dedication to the Word of God with his blood. The Lord used the faithfulness of Naboth as a testimony to King Ahab and to His church for all time. Vengeance belongs unto the Lord; He will repay. Now I want to establish the principle that vengeance belongs unto the Lord from the same illustration we just studied. This is the teaching in the contrast the Lord is setting forth between the scribes' and Pharisees' teachings and the Lord's intent and spirit of the law: vengeance belongs unto the Lord. 1KI 21:17-19 says, "And the word of the LORD came to Elijah the Tishbite, saying, Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it. And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine." Now do you see the testimony? It is a testimony where the Lord brought vengeance, not Naboth. The Lord gives testimony of Ahab in 1KI 21:25, "But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up." We need to see who this is against whom Naboth did not seek vengeance. This testimony came to a man who worked wickedness. He "...did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up." I want you to see through the purpose and the principle Christ is teaching. Ahab was a man who worked wickedness, yet the Lord used the testimony of Naboth to work at least a legal repentance in the heart of Ahab, a man who worked such wickedness in the sight of the Lord. 1KI 21:27 says, "And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly." There was a change; there was a repentance. I'm not saying it was a repentance unto salvation because I do not believe the Lord teaches us in His Word that Ahab was saved, but there was at least a legal repentance. Verse 28 continues, "And the word of the LORD came to Elijah the Tishbite, saying, Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house." The Lord even grants some leniency. The testimony of Naboth even brought a repentance in the heart of Ahab. This testimony is why the Lord says that we must abide by this principle: vengeance belongs unto the Lord. Joseph was unjustly sold as a slave and put in prison, but he was not revengeful. Again, this is the principle the Lord is teaching in our text: we are not to be revengeful. Look at the testimony Joseph was to his brothers and Christ's church throughout all ages in GEN 45:5, "Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life." Joseph is telling his brothers that it was in God's degree. He is telling them that he understands this; he is willing to submit and take it as being God's degree and let God be the judge. Joseph commits them into the hands of Him who judges justly. He was in that Spirit of Christ. After Jacob's death Joseph's brothers feared Joseph's just displeasure. They had good reasons to fear didn't they? Joseph was set in a position of authority; they were now under his authority. We read in GEN 50:15, "And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him." Their conscience smote them, but see what a testimony the Spirit of Christ within Joseph was to them. The thought that his brothers feared his being revengeful broke Joseph's heart. They said to him in GEN 50:17, "Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him." Because Joseph had that Spirit of Christ, the thought that he might be revengeful broke his heart, and he wept. When we come before the Lord Jesus Christ to confess our sins and we say, "forgive our trespasses," it breaks the heart of our Saviour because He has no revenge in Him. This broken hearted Savior said in LUK 15:10, "Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth." He came to pay the penalty of our sins. See the testimony Joseph's forgiving heart left for the church as a type of Christ. In GEN 50:18-20 we read, "And his brethren also went and fell down before his face; and they said, Behold, we be thy servants. And Joseph said unto them, Fear not: for am I in the place of God? But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive." Look at the testimony this leaves on record of God's sovereignty and the forgiving spirit of Joseph. The Lord Jesus Christ is teaching us in our text to have a forgiving spirit. These words of our Saviour, "And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also," must not be taken out of context. To properly understand Scripture, we must never take it out of context. These words of Jesus were in the context of His teaching on how the pharisaical teaching of "an eye for an eye, and a tooth for a tooth" was contrary to the gospel. Jesus is contrasting the pharisaical teaching of revenge with the intent and spirit of the law. The spirit of revenge is what the Lord is teaching against. This does not mean that there is never a time when it is necessary to go to court. In fact, this is the true meaning of "an eye for an eye, and a tooth for a tooth." It involves the courts. Every time "an eye for an eye, and a tooth for a tooth" is mentioned in the Old Testament, it is in the context of how to administer justice. If it were wrong to go to court, why would the Lord have established the court system? Why would He have established the theory, philosophy, and principle of "an eye for an eye, and a tooth for a tooth" in the courts if it were wrong to go to court? This is the God ordained place where justice is to be meted out. God has ordained the courts. We are not to avenge ourselves in a revenging spirit; justice is to be meted out in the courts which God has established. The Lord shows His displeasure upon injustice in the courts. ISA 59:14-15 says, "And judgment is turned away backward, and justice standeth afar off [He is speaking of injustice in the court system.]: for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment." Does this mean you never go to court? No! This doesn't mean that you just give somebody everything they want to take from you without defending, but you don't retaliate. We are not called upon to volunteer to be fleeced without defending ourselves. Even in quarrels among the brethren, among the fellowship of the church, we have a duty to ask for righteous judgment. 1CO 6:1-4 says, "Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? [It does not say to not go to the law; it says do not go to law before the unjust.] Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life? If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church." This does not tell us to take an injustice, such as a person suing you unjustly, without defending ourself, but if judgment comes down that is unjust, you don't go out and retaliate. Scripture gives us exact directions on how judgment is to be meted out. When strife arises between brethren, the principle recorded about Abraham and Lot must be remembered. GEN 13:7 says, "And there as a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelled then in the land." What does "the Canaanite and the Perizzite dwelled then in the land" mean? This is teaching us that Abraham's concern was bringing blasphemy on the Lord's name. Abraham and Lot are professed Christians. If they strive between themselves, they bring a blasphemy upon the name of the church and against the name of God. Isn't it better to suffer wrong than for the world to see two people who profess to be believers striving? Abraham had the Lord's promise that all these lands would be given to him, but read what he says in V:8-9, "And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. Is not the whole land before thee?...if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left." Because the Canaanite and the Perizzite were in the land, Abraham saw the danger of bringing a reproach and blasphemy upon the name of God before the unbelievers. The servants of the Lord must not strive. Abram understood how strife among the brethren would cause God's name to be blasphemed. Nathan told David in 2SA 12:14, "Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die." This Scripture shows us how the Lord disapproves when strife is among those who profess to be believers. God's name is blasphemed daily because professed Christians are not leaving a good testimony by their walk. One time I spoke to a gentleman who was so profane. I asked him why do you take God's name in vain? The man said "I'm glad you asked. You are the first person who ever asked me." He went on to explain, "This person professes to be a Christian, and look what he does...this other person professes to be a Christian and look what he does!" I had to show him that he was passing judgment, and the Lord says do not judge. I said, "What you should be judging is your own life." This is very important to do. In ROM 2:23-24 we read how God's name is being blasphemed by those who profess Christianity, yet they walk disorderly. "Thou that makest thy boast of the law [i.e., make a profession of belief], through breaking the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you." Look at America today; it professes to be a Christian nation. On every piece of money is written "In God We Trust." Before the world, they profess Christianity, yet they legalize abortion; they legalize sodomy, and all the things that are abominable. They are causing God's name to be blasphemed. "...For the name of God is blasphemed among the Gentiles through you;" this is important for us to understand. This is what Abraham spoke about when he said, "and the Canaanite and the Perizzite dwelled then in the land." The Apostle Paul stood up for legal principles, yet without seeking revenge or retaliation. Paul and Silas were wrongfully beaten, put in prison, and bound with chains. Paul did not seek revenge, but he defended himself as a testimony against a wrong principle. There was injustice. Therefore, a crime was committed against society. The Apostle Paul was bringing forth that they had done a crime against society, not "you have done a crime against me." ACT 16:37 says, "But Paul said unto them, They have beaten us openly uncondemned [He is charging them with their wrong.], being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out." He showed them their wrongs to bring a testimony against the principle violated against society. He would not let them "thrust us out privily...but let them come themselves and fetch us out." They may have had great fears that Paul would have revenge and sue them at the law because he and Silas were Romans condemned unjustly. Paul did not seek revenge. He walked in the principle of Christ's teachings, but he certainly stood to defend. There is a difference. Scriptures must be explained in their context. Jesus said in our text, "But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also." We know that Scripture does not contradict itself, and certainly Jesus does not contradict Himself. Yet Jesus also reproved the officer of the high priest for wrongfully smiting Him as a testimony against them. Jesus defended Himself when He was smitten wrongly on the cheek; He did not just turn the other cheek without saying a word. We read of this in JOH 18:22-23. "And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? [But Jesus defended Himself!] Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? " The Lord Jesus admonished them of their violation against the principle of the law. He still brought them a conviction in their conscious; He still gave the testimony to show that they had violated the principle of the law, but He did not go out to avenge Himself. This is the principle the Lord Jesus teaches when He says if they smite you on the right cheek, turn also the left. He is not saying to just let people slap your face. Jesus is teaching that you do not go out in a revengeful spirit, but He did defend Himself when He was smitten by pointing out to them their wrong, convicting their conscious that they had violated the principle of the law. He says "...if I have spoken evil, bear witness of the evil." In other words, He is saying bring your witnesses; show me what I have done wrong, but if I have spoken the truth, why did you smite Me? Jesus went as the Lamb of God in total submission to His Father's will. We read this in ACT 8:32, "He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth." This does not contradict the Scripture we just studied. He did open His mouth to defend principles, not Himself; He did ask them why are you smiting Me if I have spoken the truth? When it speaks of Him not opening His mouth, it means He did not come with railing for railing, reviling for reviling. What this is telling us is that Jesus went as the Lamb of God in total submission to His Father's will, and "He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth." Amen. |
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