John Lightfoot on Matthew 5:39

[Whosoever shall smite thee on thy right cheek.] That the doctrine of Christ may here more clearly shine out, let the Jewish doctrine be set against it; to which he opposeth his.

"Does any one give his neighbour a box on the ear? let him give him a shilling. R. Judah in the name of R. Josi of Galilee saith, Let him give him a pound."

"Does he give him a blow upon the cheek? Let him give him two hundred zuzes: if with the other hand, let him give four hundred." Compare with this passage verse 39: 'If any shall strike thee on the right cheek, turn to him the other also.'

"Does he twitch him by the ear; or does he pull off his hair; or does he spit, so that his spittle falls upon him; or does he take away his coat" [note this also, and compare verse 40 with it, 'He that will take away thy coat,' &c.]; "or does he uncover a woman's head in public? Let him give four hundred zuzees."

They fetch the reason of so severe a mulct chiefly from the shame done him that is thus injured, and from the disgrace of the thing itself; and, moreover, from the dignity of an Israelite: which is declared at large by the Gemarists upon the words cited, and by Maimonides.

"Those mulcts [say they] are established and inflicted according to the dignity of the person injured. But R. Akibah said, 'Even the poorest Israelites are to be esteemed as though they were persons of quality divested of their estates, because they are the sons of Abraham, Isaac, and Jacob.'"

Hence the entrance to our Saviour's doctrine lies easy: 1. He cites the law of retaliation, that, by laying one against the other, Christian charity and forgiveness might shine the clearer. 2. He mentions these particulars which seemed to be the most unworthy, and not to be borne by the high quality of a Jew, that he might the more preach up evangelical humility, and patience, and self-denial. But why was the law of retaliation given, if at last it is melted down into this? On the same reason as the law of death was given concerning adultery, namely, for terror, and to demonstrate what the sin was. Both were to be softened by charity; this by forgiveness, that by a bill of divorce: or, if the husband so pleased, by forgiveness also.