An eye for an eye and a tooth for a tooth

"You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go with him two. Give to him who asks you, and from him who wants to borrow from you do not turn away.

"You have heard that it was said, 'You shall love your neighbor and hate your enemy.' But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? Therefore you shall be perfect, just as your Father in heaven is perfect."

- Matthew 5:38-48

We continue with the Sermon on the Mount. To read the parts of this Sermon that we have covered already, please see the following readings and commentary: The Beatitudes, Salt and Light, Till heaven and earth pass away, You shall not murder, and If your right eye causes you to sin. In today's reading, Jesus continues addressing the question of relationship: what is it to live righteously, with justice, and with the qualities described in the Beatitudes?

"You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also." We start with the phrase, 'An eye for an eye and a tooth for a tooth.' Biblical origins for this are from Ex. 21:24, Lev. 24:20, Deut. 19:21. We understand the original teaching from the Old Testament as made with the intention to limit violence, and violent retribution or revenge. So, to begin with, as in the case of the Laws cited by Jesus against murder and against adultery, we start with something essentially good - made with proper intent to limit violence. And Jesus will take it further in his elaboration, just as he has done in the previous readings with the other Laws he has cited. My study bible has a note as follows: "Jesus warned his disciples not to resist violence with more violence... [contrary to the OT passages cited above]. Evil, and the evil person, can be overcome only by good. This keeps us free from anger -- from being poisoned by the evil directed against us and its destructive forces -- and instructs others through Christian forbearance. It brings both us and our enemy under the yoke of God's love. This teaching does not, however, contradict a state's right to protect its citizens and to punish criminals." I find, for myself, a necessary caution here. I believe that Jesus' teachings are often interpreted in such a way that they lend us to believe we are never to make a legitimate defense for ourselves. But in Jesus' own case, he defended himself and his teachings a number of times in his public preaching, especially when openly engaged in conflict with the leadership of the temple. So we must read this as intentioned, and understand the desire to limit violence. Again, we go back to Jesus' notions and teachings about relationship.

His teachings continue: "And whoever compels you to go one mile, go with him two. Give to him who asks you, and from him who wants to borrow from you do not turn away." Jesus always practiced compassion in the examples we have in the Gospels. But, on the other hand, he had a mission to teach and preach, to find disciples. There were times when he could do nothing, in the face of unbelief (such as in his own "home country"). So, I personally must take this teaching in the spirit in which I believe it is given. I don't think it is a literal teaching; I believe it is a teaching on the need for avoiding unnecessary strife, and violence, and angry recrimination. Often we find language in the Gospels that give us vivid illustration. Jesus' parables tend to give us vivid word pictures, such as that of a "camel through the eye of a needle." I believe this is using such language, to teach us a principle, the spirit of this new teaching. We are to go the extra mile for peace, and not engage in unnecessary squabbling for scarce goods, competition, pettiness or meanness. We not only limit conflict, we seek avoid it or drop it in cases where we can. We are to practice kindness, to have a spirit of generosity. I do not believe it possible that this means literally that we are to exhaust our finances and resources for anyone who asks (or that the previous verses mean we are to invite any and all physical abuse); Jesus has also told parables about those who are wise with investments (alluding to spiritual gifts). He also refused to be made king by those who simply wished to continue to be fed by his miraculous gifts of food. I believe we must understand this teaching in its spirit - as reflected in expansion on the Law he has cited. It is a teaching against unnecessary violence and strife, a profound expression of kindness in action, a teaching of love. Most certainly, we can take this teaching as a pronouncement against revenge.

"You have heard that it was said, 'You shall love your neighbor and hate your enemy.' But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so?" See Lev. 19:18 and Deut. 23:3-6. A note in my study bible on this passage reads, "Here is another radical command of Jesus: to love our enemies as a true expression of the life of the Kingdom. Having freed us from hate, sadness, and anger, he offers the greatest possession of all -- perfect love. That is a gift which can only be possessed by the one who, by the grace of God and the power of the Spirit, manifests God's love for all. Such love calls us to bless, do good, and pray -- even for enemies. Love of neighbor is the sign of having become a true child of God. Love is not merely an emotion. It is a divine grace -- an uncreated divine energy -- which inflames the soul and unites it to God and to other people (see 1 John 4:7-21)." I must say that I have found that praying for my enemies is a tremendous tool for change. It is not that I can do this automatically for those who have hurt me in some way or sought to take something from me. But there comes a time in prayer, or in the middle of a liturgical service, or when I have done the work I could to distance the problem and calm it, when I can let go and finally pray for those who've hurt me. I have seen tremendous change come about because of this on many more than one occasion. I believe prayer is a tremendous force, an energy, that love is felt on some level. It's not that situations automatically turn around, just possibly that a solution becomes more approachable, even if temporarily. Perhaps peace may be letting go, or finding a better solution to a problem, a peaceful way to work it out. But taking it to God who is love is always an answer. We also know that Jesus did not shy away from telling his enemies exactly what he thought of them. He did not shy away from conflict at the time he believed it was necessary, such as with the temple leadership, or from standing up for his truth and teachings. He told the truth. But if you think about it, it must be understood that in this perception of truth, the best thing his enemies could have done was to listen to him. He was offering them something. So - an honest rebuke can also be an instrument of love. We often forget this, and I think all of his teachings must be taken in context.

"Therefore you shall be perfect, just as your Father in heaven is perfect." This is, indeed, a tall order! We are to be, not only like Christ who lives incarnate in our world as an example, but like our Father in heaven! We are to be perfect if we practice love. Well, love in action characterizes the theme of the Sermon on the Mount. And this is our goal, our aim. We have Jesus' life to turn to, to see this in practice. We don't sacrifice truth, or what is just and merciful, in the name of this love. We are not taught here to accept harm and abuse to relationships simply for the sake of peace; that is not the fullness of Jesus' teachings in this Sermon or the spirit in which it's given, nor was it the way he lived his life. But we understand that we turn to the Source of that Love, the Father, for all. We are not perfect in the sense that we are created as perfect beings; but we work toward a goal. Our life is dynamic, not static. We must be growing in this love, we learn - we are disciples. Can we keep this, then, in mind? How are we to grow, and to grow in what is perfect? Jesus cites not himself, not the Spirit, but our Father in heaven. We turn to the source of all that is love, and ask, "How do I do this? How do I go forward?" And from there we are prepared to learn, and change, and grow, toward this perfection - to be perfect, as our Father in heaven is perfect.