Skeptics sometimes argue that "turning the other cheek" implies political pacifism or requires nations to cut their military budgets.

However, in the 1st-century Mediterranean world, the strike to the right cheek was done with the back of the hand; it was a personal insult. It does not have anything to do with the relationships between nations. It is an instruction for interpersonal honor and shame dynamics, not geopolitical defense.

Some modern writers have attempted to read Jesus' teaching to "turn the other cheek" as ahimsa, the doctrine of non-violence advocated by Gandhi. But ahimsa is connected to karma, and both in turn are connected to the cycle of reincarnation in Hinduism. These are concepts completely foreign to Judaism and would never have entered the mind of Jesus or his audience.

On the contrary, "turn the other cheek" as a response to a personal insult (not physical violence, as it is often misread) meant not defending your personal honor and thereby starting a feud. It also did not exclude others defending your honor for you!

Some efforts have been made to find Biblical support for the position that the Bible opposes capital punishment. One argument relies on Matthew 5:38-39:

> "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 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."

This is one of several passages cited of a type which encourage not resisting evil, not taking revenge, and so on. But they are all in the context of personal relationships and have nothing to do with the judicial functions of the state, which, in the traditional Christian understanding, bears the sword to restrain evil (Romans 13:4). Certainly, Christians should forgive others who commit criminal acts against them, but this does not oblige the state to "forgive" in a judicial sense. If it did, then the state could not even imprison a person or so much as exact a fine to maintain a just society.

> Luke 6:27-28: But I say unto you, That ye resist not evil: But I tell you who hear me: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.

Taken in their social context, these commands require no such things [as being a doormat]. "Resist not evil" is a well-known Jewish proverb (Ps. 37:1, 8; Prov. 24:19) and actually means, do not compete with evildoers by trying to outdo them in terms of getting back at them. Three examples for the teaching follow: Turn the other cheek; if someone sues you for your cloak, also give them your tunic; if you are forced to go one mile, go two. All three of these things refer to what amount to inconvenient, but nevertheless perfectly legal, impositions on the person. The "slap on the cheek" is a type of personal insult, so that the command to turn the other cheek is essentially a command not to start trading insults, but take the higher ground and turn away from the exchange.

It is not a license to allow yourself to get beat up. The cloak/tunic bit must be recognized in terms of the ancient Jewish customary process of making good pledge on one's debts by handing over a valuable item as collateral; for most people in this time, items of clothing were the only thing suitable. In essence, the teaching is to provide surety of repayment of a justly-decided debt, even to those who are enemies.

Finally, the double-mileage command refers in context to the legal right a Roman soldier had to make any person carry their belongings for up to one mile. As you might imagine, this was not a popular requirement in the neighborhood of Palestine, but it was the law, and the teaching again is in essence, do it, and do it without complaint, even though the Roman is your enemy.

Consider that your resultant testimony as a member of God's kingdom is far more important than a few mild inconveniences or insults to your person.