Turn the other Cheek

"Turn the other Cheek" is a phrase lifted from the words of Jesus and lives in popular jargon. Speaking for myself and my own foolshness, for most of my life I lifted this phrase out of the Bible and tried to view it and apply it as a standalone pure absolute and timeless call to action. When I would do this, it was combined with my rejection of the whole thing. Because it seemed like a plan for misery and doing nothing good. It seemed like a strategy for intentional self-abuse, and losing every social game there is.

I was being foolish, even perverse, maybe even evil, by pulling the phrase out into a context free void and applying it to any and every hypothetical context my pseudo-intellectual mind could come up with. I was corrupting the words of Jesus into a strawman argument. In all seriousness I look back on those years as being influenced by an evil spirit. Because I had taken an easy thing to understand and be edified by, and instead turned it into something to be mocked.

I have a friend that does not mock the words, yet he does something that misuses the words. He lifts the words out and applies them to martial arts, war, tactics and so forth. I don't think Jesus meant for this to be the application, and while my friend's intent is to revere the words, the misapplication puts the wisdom of the original words into some form of corruption.

Here are the words of Jesus:

You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But aif anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. 42 Give to the one who begs from you, and do not refuse the one who would borrow from you.

To me, a correct application of the above is in the central message of I Peter. There may be more applications, and nuanced places one could go from the verses quoted above, yet I believe I Peter sensibly applies the teaching of Jesus the Messiah.

The book of 1 Peter was written to a group of Christians scattered throughout the northern regions of Asia Minor (modern-day Turkey). Specifically, Peter addresses his letter to the "elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1 Peter 1:1).

This audience likely consisted of both Jewish and Gentile converts to Christianity who were facing various forms of hardship and persecution for their faith. Peter wrote to encourage them in their suffering, to remind them of their new identity and hope in Christ, and to exhort them to live lives that would honor God in the midst of a hostile world.

The early Christian believers in Asia Minor, to whom 1 Peter was written, likely endured a range of hostilities stemming from their new faith in a society that often viewed Christianity with suspicion and animosity. These hardships could have included:  

• Social Ostracism and Rejection: As Christians differentiated themselves from the prevailing social and religious norms, they likely faced isolation from family, friends, and the wider community. Their refusal to participate in traditional Roman religious practices, such as emperor worship and pagan festivals, would have marked them as "different" and potentially disloyal citizens.  
• Verbal Abuse and Slander: They may have been subjected to ridicule, insults, and false accusations due to their beliefs and practices, which were often misunderstood or deliberately misrepresented. Some common slander included accusations of atheism (for not believing in Roman gods), cannibalism (due to misinterpretations of the Eucharist), and incest (likely stemming from their practice of referring to each other as brothers and sisters in Christ).
• Economic Hardship: Their faith could have led to economic disadvantages. Fellow citizens might have refused to trade with them, employ them, or conduct business, leading to loss of income and potential poverty.   Legal and Political Pressure: While widespread, systematic persecution across the entire Roman Empire was not constant during the time 1 Peter was likely written (mid-60s AD), local officials or hostile individuals could have instigated legal troubles. Simply being identified as a Christian could be enough to face accusations and penalties.  
• Physical Threats and Violence: Although the letter doesn't primarily focus on extreme physical persecution like imprisonment or execution (as seen later under emperors like Nero), the possibility of localized violence, harassment, and beatings from angry mobs or individuals cannot be ruled out. Peter's emphasis on enduring suffering patiently suggests that his readers were facing real and tangible hardships.  
• Domestic Strife: Christian converts within households could have faced opposition and mistreatment from non-believing family members, including spouses or parents.

It's important to note that the level and intensity of these hostilities likely varied depending on the specific location, social context, and the attitudes of local authorities and the general populace in the different regions of Pontus, Galatia, Cappadocia, Asia, and Bithynia. Peter's letter aimed to provide guidance and encouragement on how to navigate these challenging circumstances with faith and integrity.