Reflection - Victims

http://www.usccb.org/bible/readings/061818.cfm
1 Kings 21:1-16
Matthew 5:38-42

The five verses from Matthew’s Gospel given to us today are part of a well-known larger discourse called the Sermon on the Mount. While there is no reason to dispute the fact that the words are from Jesus, it is doubtful that they were all spoken as part of a single teaching. Many of the sayings and examples are found scattered through the gospels of Mark and Luke; but Matthew has gathered them here and arranged them for his own purpose. These particular verses deal with responding to evil.

The section opens with the commonly quoted saying “An eye for an eye, and a tooth for a tooth.” The rule, as originally given in the Old Testament, was intended to curb the often excessive retaliations that followed from some real or perceived injury. The rule offered a balance between offense and retribution which had previously been unrestrained. But Matthew’s broader purpose in composing his gospel is to present Jesus as the fulfillment of what has gone before and what follows in this text are examples of how that fulfillment is to be understood. A few side notes might help understanding.

The first example is not to be understood as the beginning of a physical exchange of blows. Rather, the language of being struck on “the right cheek” indicates being hit with the back of the hand, in other words, an insult, not a violent assault. Jesus tells his listeners that, for those who would go beyond the law, an appropriate response is to not retaliate. (Note: it is even possible that ‘the other’ is a mis-reading for ‘back,’ and that a more correct translation would direct the listener to turn his back on the offender and walk away.)

The second example deals with the issue of a ‘pledge,’ something we might call a ‘security deposit’ today, common in real estate transactions. In the region, cold nights were not uncommon. The shirt or tunic was worn next to the body; and the cloak was the primary piece of clothing for protection from the elements, possibly during the day, and certainly at nights. For most people in Biblical times their most valued possession would have been their outer garment, or cloak. The shirt was commonly given by the ‘debtor,’ the one with the obligation, to be held as guarantee of fulfillment of an agreement. So it appears that Jesus is suggesting that, if you are in a situation where the other party requires a pledge of your tunic, don’t be offended or reticent. Make your commitment even stronger by giving your cloak as well as your tunic.

The third example was directed at those citizens of the Roman Empire who were ‘abused’ by those with authority. The law allowed citizens of the Empire to be ‘pressed into service’ by Roman soldiers. Simon of Cyrene was one of those so engaged by the Romans. He was called upon by the soldiers escorting Jesus to Golgotha to carry the crossbeam for Jesus’ crucifixion. Likewise, others could be called upon for whatever service the military needed done. Jesus tells the people that they should respond to such a situation by doing more than the minimum required.

The final admonition has two parts; both are fairly plain. “Give to the one who asks of you, and do not turn your back on one who wants to borrow.” These, however, seem more difficult to apply in modern times than the teachings we have just reviewed. It would seem that the difficulty lies principally in economic and cultural differences. In Jesus’ day, those giving alms probably did not have to worry that the money would be spent on alcohol or drugs. Similarly, since we today have far more possessions than we regularly need, many, in fact, which we only occasionally use, borrowing may well be viewed in a different light. First century borrowers probably did not have the resources to obtain that which they desired to borrow; and what they were seeking to borrow was probably of greater significance, at least in that day.

In reflecting on these verses and examining them in detail, Jesus’ requirements for those who would be part of his kingdom, seem more difficult than before. The most prominent thing that came to mind, probably because of today’s political/social situation, is that true disciples should avoid the entanglement that comes with considering oneself a victim. The Christian is never a victim. That’s why the martyrs who died in the Roman spectacles could enter the arena singing. 

But the issue of playing victim extends well into the ordinary arena of life. It’s easy to put on the garment of victimhood.

• I’m a victim of the man who cut me off on the highway.
  
• I’m a victim of someone who crowded ahead of me in line.
  
• I’m a victim of being passed over for promotion.
  
• I’m a victim because I wasn’t invited to a specific event or gathering.
  
• I’m a victim because my crayons broke and a sibling scribbled on my ‘masterpiece.’
  
• I’m a victim because my well water got contaminated.
  
• I’m a victim because my neighbor regular wants to borrow my tools.
  
• I’m a victim because my stock lost value following corporate mismanagement.
  
• I’m a victim because others frequently are asking me for help.
  
• I’m a victim because my security deposit wasn’t returned just because I was late with payment.
  

It seems that Jesus is telling me that I cannot be a victim if I live in his Kingdom; and, conversely, those in his Kingdom can never be victimized. They have everything they need, and more. Everything else is of no consequence.