What does the Bible say about bullying?

There may be even physical violence, and not only is this to find us unresisting, but willing to bear further injustice, turning the other cheek. If a school bully were to beat up my child, this is not a question of my own rights merely. Rather, I am responsible for the child, and this should be reported to the school principal or to the parents of the bully. If one steals even our necessary garment (our cloak), we are not to strive to hold on to a garment more necessary still (our tunic) (v.29). Generally one would not steal another's garment unless he needed it, and we are to consider this. If it were a matter of a person stealing to increase his wealth, or, for instance one stealing a car for the fun of it, the police would actually require us to make a report, for the robber would be a threat to others besides ourselves.

The verses in between (21-27) safeguard the rights of the less important and more defenceless folk — strangers, widows, fatherless and poor. The tendency of fallen mankind is to take advantage of these, oppressing and defrauding them. Such conduct is abhorrent to God, and His kindness shines out, even as He gives His law. He will be their Defender. As He thinks of them His word is, "I am gracious."

Verse 29. "But as then he that was born after the flesh persecuted him that was born after the Spirit, even so is it now." With identity of birthright there is a parity of fortune likewise, both now and in the world to come. Faith and patience are not separable, and God's friends must be the enemies of a world that loves not God. This verse is of much interest and importance as exemplifying the intrinsic and irreconcilable contrariety of the old nature to the new the former ever hating and persecuting the latter, at the impulse of a will in total insubjection to the will of God. This principle of hostility may be illustrated in the smallest not less than in the greatest instances. A child's mocking laugh is, in the estimation of the heart-searching Spirit of truth, as real a token of a persecuting hatred as the bloody death of a prophet or apostle of the faith. Ishmael mocked Isaac, and the banded authorities of this world mocked and pitilessly persecuted to the death the true Heir and First-born of the whole family of God (2 Tim. 3:12).

How dreadfully evil it is for anyone to oppress the poor, for in so doing he reproaches his Maker (v. 31). Will his Maker think nothing of this wicked insult against himself? If however, one wants to honor the Lord, he will gladly show mercy to those who are in need. "The wicked is banished in his wickedness" (v. 32). How dreadful for them to hear from the lips of the King, "Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels!" (Matt. 25:41). Yet they would not choose to be in the presence of the One whose grace is so greatly treasured by the godly, and there is only one alternative. But the righteous, even when death comes, has a secure refuge in his Lord.

(Vv. 19-21). Finally we are exhorted as to showing a right Christian spirit in connection with wrongs that we may have to meet. In a world like this we may have to suffer wrong, face insults and opposition, and that even from professing Christians; but come from what quarter it may, we are not to attempt to avenge ourselves, but quietly give way to wrath. Naturally we should seek to revenge a wrong, but this the Lord does not entrust to us. Vengeance He keeps in His own hands, for He has said, "Vengeance is mine: I will repay says the Lord" (Ps. 94:1). Our part is, under all circumstances, to maintain the Christian spirit and seek to win our enemies by shewing kindness to those who have acted wrongly toward us. Thus acting we shall not be overcome of evil, but overcome evil with good.

(5) The Lord now takes up the necessary principle of law, to contrast it with that non-resistance of evil which He enjoins upon His disciples. The righteousness of the law of course remains righteousness, but it does not require of any that they should exact for personal wrongs. There is no supposition of the abrogation of law or of its penalties. The government of the world is not in question, but the path of disciples in it. Where they are bound by the law, they are bound, and have no privileges. They are bound, too, to sustain it in its general working, as ordained of God for good. Within these limits there is still abundant room for such practice as is here enjoined. We may still turn the left cheek to him that smites the right, or let the man that sues us have the cloak as well as the coat which he has fraudulently gained: for that is clearly within our rights. If the cause were that of another, we should have no right of this kind, nor to aid men generally in escape from justice or in slighting it. The Lord could never lay down a general rule that His people should allow lawlessness, or identify themselves with indifference to the rights of others. He speaks only of what is personal to oneself, ― "smite thee," "sue thee," "compel thee:" and here the law itself would recognize one's liberty.

His disciples are not only to yield, but to show readiness, at least, to do more. They are not to be overcome of evil, but to overcome it with good. They are under a higher than any earthly government, which will take abundant care of them, and are freed from the need of advocating their own cause, or taking arms in their own defense. And they are partakers of such royal bounty that they are to be themselves bountiful. "Give to him that asketh of thee, and from him that would borrow of thee turn not thou away."

It may seem singular to say, "Rob not the poor," and in particular "because he is poor"; but it is a warning especially, so base, selfish, and cruel as human nature is now. The rich who might appear the more inviting prey to the unscrupulous are able to take care of themselves in ways that the poor would or could not essay. Hence, bad men flatter the rich for gain, while they also rob or oppress those who ought to be objects of pity. But Jehovah has His eye on such villainy, at the very gate whence justice should flow, pleads the cause of the poor and the afflicted, and repays heavily those who despoil them.

Dear little readers, if you are treated unkindly at any time by your little companions because you are doing that which is right in the sight of God, do not be cast down. “Be not overcome of evil, but overcome evil with good.”

If we own the rights of our Lord over every area of our lives, obey Him in all things and do His will, in our families, at work, in our leisure time and in all situations of our lives, we won't always be accepted by the world. Our experience may not be exactly that of others, such as the Christian trainee nurse threatened with dismissal without notice because she refused to assist at an abortion (cf. Gen. 9:6; Ex. 20:13). Or like the young sister who is mocked by her fellow pupils because, in contrast to the “uniform of emancipation” worn by others — jeans and short hair — she wears a skirt and has long hair. (This mockery is also a form of persecution. The Old Testament says of Ishmael, the son of Hagar, that he mocked or laughed, but the New Testament says that he persecuted Isaac — Genesis 21:9; Galatians 4:29). But take what form it may, we will come to know persecution if we own the Lord's rights over us.

Let us take heed of becoming persecutors: some think there is no persecution but fire and sword; yes, there is persecution of the tongue. … Reviling is called persecution, "men shall revile you and persecute you"; this is tongue persecution. "His words were softer than oil, yet were they drawn swords" (Ps. 55:21). You may kill a man as well in his name as in his person; a good name is as precious ointment. Now to smite another in his name, is by our Saviour called persecution. Thus the primitive saints endured the persecution of the tongue. They "had trial of cruel mockings" (Heb. 11:36). Slandering is tongue persecution, "When men shall revile you, and persecute you, and shall say all manner of evil against you falsely." Thus Paul was slandered in his doctrine; it was reported he should preach, men might do evil that good might come of it. Thus Christ, who did cast out devils, was charged to have a devil (John 8:48). "They laid to My charge things that I knew not" (Ps. 35:11).