In her interpretation of Matthew 5:38–48 KATHLEEN RUSHTON shows how Jesus calls disciples to engage in non-violent resistance of evil.
The motivation for the all-embracing love of neighbour and enemywhich disciples are called to in Matthew 5:38–44, is “so that you may be calledchildren of your Father in the heavens” who makes God’s “sun rise/dawn on theevil and the good, sends rain on the righteous and the unrighteous.” (Mt 5:45)God’s control of sun and rain is part of Jewish thought (Gen 1:14–19; 2:4-5,Job 38). In ongoing creation, God’s life-giving action embraces all persons — “evil,”“good,” righteous,” or “unrighteous”. Affinity exists between nature and humansbecause God is creator and sustainer of both. By observing God in creation, onelearns how God acts with humans. As God makes the “sun rise/dawn” so disciplesurged by Jesus are to “let your light shine/dawn (same verb) before others” (Mt5:16).
Only Matthew uses the term, “basileia of the heavens/sky” to evokeGod’s saving presence. Heaven is the abode of God (Is 66:1) and origin of God’sreign. The heavens/sky refers to that part of the universe which along withEarth comprises the universe. Basileia (empire/reign) is used of the RomanEmpire which the alternative basileia of the heavens/sky critiques. Thechallenge facing Christians is for the language of basileia/empire to functionprophetically so as not to become complicit with the injustices of theircontext.
Probably, Matthew’s gospel arose in the densely populated city ofAntioch in Syria where there was a significant Jewish population, which likethe rest of first-century Judaism, was diverse in beliefs, practices andresponses to the destruction of Jerusalem (70 CE). Tension with a synagogue wasnot just religious but resulted in estrangement from one’s people which hadsocial, political and economic dimensions. Antioch was a Roman military centreand administered taxes, tolls and levies on goods and labour. In this contextMatthew’s community was a minority and had a marginal existence.
Sermon on the Mount
The gospel readings for the 4th-9th Sundays of Ordinary Time arefrom the Sermon on the Mount which Jesus taught on a mountainside near the Seaof Galilee. Jesus is committed to the old and new. The enduring validity of theOld Testament is presupposed in his explanation in Mt 5:17–20 of how heinterprets Scripture which is his preface to six “for examples” which follow(anger, relationships Mt 5:21–26; adultery, male lust Mt 5:27–30; divorce, malemistreatment of women Mt 5:31–32; oath-taking, integrity Mt 5:33–37;non-violent resistance to evil Mt 5:38–42; and love for enemies Mt 5:43–48).
Jesus’ sermon is poetic, dramatic and pictorial and is not to beinterpreted literally. Rather it tells a story to inspire the imagination toresist the values of Rome’s basileia. It is not a complete rule book but offersdisruptive, transformative “for examples” to give general directions to informand form disciples more deeply in the way of life to which they have committedthemselves (Mt 4:18–22).
Non-violent Resistance toEvil
Matthean scholar, Warren Carter, explains that the fifth “forexample” (Mt 5:38-42) is about active non-violent resistance to the dominationand violence of the oppressive imperial context. In Mt 5:38 Jesus summarisesthe lex talionis, the law of equal retribution, which limits revenge in proportionto the offence of the offender: “You have heard that it was said, ‘an eye foran eye and a tooth for a tooth’” (Ex 21:22–25). The lex talionis was practisedwithin a court process.
Carter translates Jesus’ words: “But I say to you” as “Do not violentlyresist (antistēnai) an evildoer” (Mt 5:39). This verb indicates “armedresistance in military encounters” or “violent struggle”. A translation like“Do not resist an evildoer (or evil)” does not permit self-protection andpromotes submission. Further, not resisting and opposing evil, which God seemsto sanction, goes against Jesus’ words and actions (Mt 4:1-11; 4:23-25;5:3-16). The “for examples” which follow Mt 5:38 show resistance to power.
The issue is not whether to resist evil or not, that is, submissionor fight back, but how evil is to be resisted. Jesus offers four serious yetrather witty examples of active non-violence to illustrate this principle andto inspire the moral imagination to see God’s basileia at work and tounderstand both oppression and liberation.
Four Examples of Response
The first example (Mt 5:39b) presents a scene in which physicalviolence exerts control and enforces inequalities: “But if anyone strikes youon the right cheek”. This refers to a slap in the face with an open right hand.This insulting gesture acts out the power deferential of a superior whodespises an inferior — a master with a slave, or a Roman with a subject, orwhen Jesus is slapped (Mt 26:67). The inferior is dishonoured and humiliatedbecause no response except submission is expected. Rather than submission or aviolent response, Jesus teaches a third response: “Turn the other also”.
The second example relates to the experience of indebtedness in loancollection proceedings in court: “If anyone wants to sue you and take yourcoat” (Mt 5:40). A poor person had to pledge their cloak which must be returnedby night to keep that person warm (Deut 24:10–13). Jesus’ response: “Give yourcloak as well” is astonishing, for handing over one’s outer and inner garmentsmeant being naked in court. Why? Enacted is the stripping of property and landby the creditor who would have both garments in his hands. Standing naked,shames and dishonours the creditor, exposes the greed of his action and theunjust system which he represents.
After examples of social (Mt 5:39b) and economic inequalities (Mt5:40), the third example relates to a practice of Roman power: “If anyoneforces you to go one mile, go also the second mile” (Mt 5:41). The verb“forces” meaning to requisition labour, ships or animals for transport andlodgings is used when Roman soldiers force Simon of Cyrene to carry the crossof a convicted criminal (Mt 27:32). “To go one mile” most likely meant to carrya soldier’s pack for a mile.
The fourth example suggests alternative economic practice becausegiving benefited the giver by enhancing their reputation and status.Patron-client almsgiving enabled the prosperous and powerful to bind others independent relationships. “Give to everyone who begs from you” (Mt 5:42)presumes there is poverty and exploitation from taxes and debt. Almsgiving(eleēmosunē) which was assumed of all disciples (Mt 5:7; 43–48) comes from theword eleos/mercy which signifies the presence of God’s basileia. “Do not refuseanyone who wants to borrow from you” is not new (cf. Ex 22:25) but is analternative to dominant practices by creating a system which ensures adequate support for all.
Scripture scholar and pastor, Walter Wink, describes this third wayof Jesus in phrases like: seize the moral initiative, find a creativealternative to violence, assert your humanity and dignity as a person, meetforce with ridicule or humour, break the cycle of humiliation, refuse theinferior position, shame the oppressor, be willing to suffer. While change isnot guaranteed, God’s basileia presents and illustrates what an alternativemight look like in several situations while exposing unjust systems.
The ideal may be beyond human grasp. Yet it offers hope and the callfor non-violence and resistance to become an attitude in responding to others,oneself and the Earth. This call inspired the 2016 Vatican conference on justwar theory hosted by the Pontifical Council for Justice and Peace and PaxChristi. Around 80 experts who are engaged in non-violent struggles gathered inRome to discuss a new moral framework which rejects ethical justifications forwar. Pope Francis gave it his support in his 2017 World Peace Day Message:“Non-violence: A Style of Politics for Peace.”
Published in Tui Motu Magazine Issue 212 Feb 2017: 22-23
