Jesus’ interpretation of the lex talionis has often been reduced to pious exhortations: “evil actions are not to be resisted” or “not to testify against an evildoer” or “an attitude of overabundant right­- eousness toward evil people.” Such views present Jesus as some­ one uninterested in the course of human history and make Jesus’ teaching socially and politically irrelevant. On the other hand, the author asserts, the Gospel narratives in general present Jesus’ actions as revolutionary, but without recourse to violence. Moreo-­ ver, the teachings in Matt 5:38-42 in particular explicitly address those who are insulted, oppressed and exploited (“if anyone strikes y o u . . . ”). So the author attempts a different reading of the text employing the experience of the oppressed and marginalized, in­- cluding women, in the light of the Gandhian concept of non-violence and non-cooperation as the hermeneutical key for interpreting Je­sus' teaching on retaliation. The present author understands Jesus’ commands as imaginative and efficient non-violent responses that would protest against all oppressive systems and dehumanizing practices, and enable the victims to recover their human dignity and restore justice. The readers are challenged to use their creative imagination to find alternative non-violent ways of responding when confronted with similar or new situations of violence and injustice. An imaginative non-violent engagement demands creative ways of blending one’s reason and heart, anger and compassion, and it has the inner force to liberate both victims and evildoers at the same time.