"Love your neighbour," Jesus said. As Luke tells it, one man responded to this instruction with the question, "Who is my neighbour?" Jesus told a story that made it clear that everyone, including people usually marginalized, fall into the category of neighbour.

In Matthew's version of Jesus' story, he said, "Love your enemies." This still takes people who read his story by surprise. Loving an enemy feels unrealistic. It feels weak. It feels like letting someone off the hook when what they are doing is wrong. But if we look at the specific instructions in Matthew's account of the sermon on the mount, we can see that love is a powerful and transformative tool.

Jesus said, "If someone strikes you on the right cheek, turn the other to them as well." If a right-handed person wants to punch you, they are going to hit the left cheek. If a right-handed person strikes you on the right cheek, they are giving a backhanded slap, not a punch. This is intended as an insult as much as an injury. It says, "you are an annoyance." Jesus did say not to hit back, but he also said not to take the insult. By saying to turn the left cheek to them, he suggested insisting that the person who hits you treat you as someone worth engaging, worth arguing with.

In his land, the Roman soldiers were in charge, and in the rebellious lands of Judah and Galilee they demonstrated their control at every opportunity in order to keep the population under control. They would fight each other in a proper brawl, but they would treat the local people as pests. A backhanded slap from a soldier would hurt, but it was intended also to show the power difference. It would be foolhardy to fight back. But to turn left cheek to them says "treat me as you would another Roman." It is a claim of equality.

The instruction to go the second mile is also grounded in the context of the Roman empire. A Roman soldier had the right to conscript any passerby to carry his pack for one mile, and one mile only. If a conscript won't give up the pack after one mile, if they carry it on to the next mile marker, they have made the soldier break their own law.

It is an act of resistance that shows the injustice of the law, the abuse of power in the empire.

The next instruction is: If someone takes your coat, give them your cloak as well. This one was grounded in Jesus' own law and culture. Poverty was increasing in his day with many people forced off their land to become day labourers. Many had few resources. The law said that if a person could not repay what was owed, the person owed money could take property to cover the amount. If a person owned next to nothing, their coat could be taken. The coat was worn over their cloak, their only other garment. In effect, Jesus said, "if someone is that concerned with their own wealth, that unconcerned with your well-being, shame them by giving them your cloak as well, leaving you naked in the court room." That will uncover the injustice, the inhumanity of the court and the one who took your coat.

In none of these, does the person fight back. But in each case, it is an act of strength that helps uncover the abuse of power in the other. And it makes space for them to behave differently. The soldier does not have to punch you. They don't have to keep conscripting people to carry their pack. The wealthier person does not have to take your coat. Instead, they can choose to act in a way which is respectful, gentle, honouring of the humanity of the one who is weaker.

The stronger person, even if they are using their power to push others around or to hurt those who are weak, are part of the community. The goal is not to get rid of them but to change their actions. This kind of strong, non-violent resistance creates space for a new way of interacting. It can move everyone into a more just, more caring, more respectful society.
Cathy Hird is a farmer, minister, and writer living near Walters Falls.