The Third Way, Part II

Jesus gives three examples of what He means by not returning evil for evil. The first of these is, "If anyone strikes you on the right cheek, turn the other also." Imagine if I were your assailant and I were to strike a blow with my right fist at your face, which cheek would it land on? It would be the left. It is the wrong cheek in terms of the text we are looking at. Jesus says, "If anyone strikes you on the right cheek..." I could hit you on the right cheek if I used a left hook, but that would be impossible in Semitic society because the left hand was used only for unclean tasks. You couldn't even gesture with your left hand in public. The only way I could hit you on the right cheek would be with the back of the hand.

Now the back of the hand is not a blow intended to injure. It is a symbolic blow. It is intended to put you back where you belong. It is always from a position of power or superiority. The back of the hand was given by a master to a slave or by a husband to a wife or by a parent to a child or a Roman to a Jew in that period. What Jesus is saying is in effect, "When someone tries to humiliate you and put you down, back into your social location which is inferior to that person, and turn your other cheek."

Now in the process of turning in that direction, if you turned your head to the right, I could no longer backhand you. Your nose is now in the way. Furthermore, you can't backhand someone twice. It's like telling a joke a second time. If it doesn't work the first time, it has failed. By turning the other cheek, you are defiantly saying to the master, "I refuse to be humiliated by you any longer. I am a human being just like you. I am a child of God. You can't put me down even if you have me killed." This is clearly no way to avoid trouble. The master might have you flogged within an inch of your life, but he will never be able to assert that you have no dignity.

The second instance Jesus gives is, "If anyone takes you to court and sues you for your outer garment, give your undergarment as well." The situation here is dealing with collateral for a loan. If a person was trying to get a loan, normally they would use animals or land as collateral for the loan but the very poorest of the poor, according to Deuteronomy 24:10-13, could hock their outer garment. It was the long robe that they used to sleep in at night and used as an overcoat by day. The creditor had to return this garment every night but could come get it every morning and thus harass the debtor and hopefully get him to repay.

Jesus' audience is made up of debtors -- "If anyone takes you to court..." He is talking to the very people who know they are going to be dragged into court for indebtedness and they know also that the law is on the side of the wealthy. They are never going to win a case. So Jesus says to them, "Okay, you are not going to win the case. So take the law and with jujitsu-like finesse, throw it into a point of absurdity. When your creditor sues you for your outer garment, give your undergarment as well."

They didn't have underwear in those days. That meant taking off the only stitch of clothing you had left on you and standing nude, naked, in court. As the story of Jonah reminds us, nakedness was not only taboo in Israel. The shame of nakedness fell not on the person who was naked, but on the person who observed their nakedness. The creditor is being put in the position of being shamed by the nakedness of the debtor. Imagine the debtor leaving the courtroom, walking out in the street and all of his friends coming and seeing him in his all-togethers and saying, "What happened to you?"

He says, "That creditor has got all my clothes," and starts walking down to his house. People are coming out of bazaars and alleys, "What happened? What happened?" Everyone is talking about it and chattering and falling in behind him, fifty-hundred people marching down in this little demonstration toward his house. You can imagine it is going to be some time in that village before any creditor takes anybody else to court.

What Jesus is showing us in these two examples so far is that you don't have to wait for a utopian revolution to come along before you can start living humanly. You can begin living humanly now under the conditions of the old order. The kingdom of God is breaking into the myths of these people now, the moment they begin living the life of the future, the kingdom of God.
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Written by Walter Wink. For full text of essay, go to:

www.csec.org/csec/sermon/wink_3707.htm