Feeling Offended?
The blow on the right cheek (e.g., Job 16:10; Lam 3:30) was the most grievous insult in the ancient world (apart from inflicting serious physical harm), and in many cultures was listed alongside the “eye for an eye” laws; both Jewish and Roman law permitted prosecution for this offense.
Jesus gives this advice in spite of the fact that, under Jewish law, a legal case to regain one’s cloak would have been foolproof: a creditor could not take a poor person’s outer cloak, which might serve as one’s only blanket at night as well as a coat (Ex 22:26–27).
Roman soldiers had the legal right to impress the labor, work animal or substance of local residents (cf. Mk 15:21). Although impressment may not have happened often in Galilee, it happened elsewhere, and the fact that it could happen would be enough to raise the eyebrows of Jesus’ hearers at this example of nonresistance and even loving service to the oppressor.
CONCLUSION
Jesus himself and his commitment to the kingdom will become the scandal or “stumbling block” for the disciples. When they realize that following him does indeed mean the way of the cross they will flee from him.
When messengers from John come inquiring about Jesus, he declares: “Blessed is the one who takes no offense at me” [literally, one who is not “scandalized in me”] (11:6). His own clan in Nazareth who were stunned by his mighty works also “took offense at him” (13:57). And Jesus’ declaration that it is not what goes into someone that defiles them but what comes out of their heart causes the Pharisees to “take offense” (15:12).
Throughout the Gospel, therefore, Jesus was a “scandal,” causing offense and shattering the persepectives of those looking for another Messiah and another way.
But now the flock he had gathered together would be scattered by the power of death.
Jesus promises to go ahead of his disciples to Galilee, the place where they had first been gathered (4:18–22) and empowered for their mission (10:1–42). There the wounds of failure would be healed and the disciples renewed in their mission.
Peter’s repeated insistence that he would never fail will be matched by vehement denials that he even knew Jesus (see below, 26:69–75).
If one finds Jesus precious and thus responds in faith, he is the cornerstone upon which such a person builds his life in community now and is the rock on which that person will stand without shame or disappointment in the ages to come. But if one finds him to be offensive and unappealing and responds to him in disobedience and unbelief, he is the stone over which such a person will stumble and fall, both now and forever.
Peter’s point is to remind his readers that, although they may suffer shame and disgrace for their obedience to Christ, they are honored and valued by God for their resilient faith and trust. Thus the “honor” belongs to the believer through the grace of God.
The result of refusing the gospel is that its subject, Jesus Christ, is experienced as an obstacle. Faith, then, has a hermeneutical role, allowing one to see what could otherwise not be seen.
It is clear, for example, that the community of Jesus’ followers comprise a temple that has him as its cornerstone—that is, that carefully prepared rock that ensures that the building is true. Additionally, the “spiritual sacrifices” they offer are acceptable to God through Jesus Christ. Moreover, as we have seen, their identification with Jesus is rooted in their response of faith to the gospel. Here, then, is the basis for instruction to which Peter will return again and again (e.g., 2:21–22; 3:9): You share in Jesus’ identity, so respond to your antagonists as he did (knowing that it is God’s evaluation that matters).