Rule of Reciprocity
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Introduction:
Introduction:
Martin Luther King got the Sermon On The Mount. Listen to this quote from Dr. King.
“Love is the only force capable of transforming an enemy into a friend.”
If you tune me out the rest of the evening, hear those words. For it is love that Dr. King espoused and it is love that we should be about. My good friend Kevin sent me a picture a while back of a document that followers of Dr. King, who desire to work in his movement, had to sign and commit to. Here is a picture of that document and I will read it because I know it is tiny on the screen.
Commitment Card
Martin Luther King, Jr, 1963:
I hereby pledge myself—my person and body—to the nonviolent movement. Therefore I will keep the following ten commandments:
Meditate daily on the teachings and life of Jesus.
Remember always that the non—violent movement seeks justice and reconciliation — not victory.
Walk and talk in the manner of love, for God is love.
Pray daily to be used by God in order that all men might be free.
Sacrifice personal wishes in order that all men might be free.
Observe with both friend and foe the ordinary rules of courtesy.
Seek to perform regular service for others and for the world.
Refrain from the violence of fist, tongue, or heart.
Strive to be in good spiritual and bodily health.
Follow the directions of the movement and of the captain on a demonstration.
I sign this pledge, having seriously considered what I do and with the determination and will to persevere.
Name __________________
Address_________________
Phone___________________
Nearest Relative___________
Address__________________
Besides demonstrations, I could also help the movement by: (Circle the proper items)
Run errands, Drive my car, Fix food for volunteers, Clerical work, Make phone calls, Answer phones, Mimeograph, Type, Print Signs, Distribute leaflets.
ALABAMA CHRISTIAN MOVEMENT FOR HUMAN RIGHTS
Birmingham Affiliate of S.C.L.C.
505 1/2 North 17th Street
F.L. Shuttlesworth, President
I wanted to begin with Martin Luther King because I think he got what we are going to talk about this evening. We are going to hit on things like revenge, injustice, hate, and how we as Christians are to react to them. In a world, where we are told to fight for our rights, where looting is a part of protesting, where people hurt one another through abuse, humiliation, words, and discrimination. Today, we are in Matthew 5, we will begin in verse 38.
“You have heard that it was said, ‘Eye for eye, and tooth for tooth.’
But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also.
And if anyone wants to sue you and take your shirt, hand over your coat as well.
If anyone forces you to go one mile, go with them two miles.
Give to the one who asks you, and do not turn away from the one who wants to borrow from you.
There are three times this command, an eye for an eye, appears in the Old Testament. Exodus 21:23-35, Leviticus 24:19-20 and Deuteronomy 19:21. We will read from Leviticus
Anyone who injures their neighbor is to be injured in the same manner:
fracture for fracture, eye for eye, tooth for tooth. The one who has inflicted the injury must suffer the same injury.
This idea is known as the law of equals. In fact, this idea was cross-cultural, being seen in all kinds of law documents throughout history.
The Babylonian Code of Hammurabi has a similar statement but with class distinctions,
Sermon on the Mount: A Beginner's Guide to the Kingdom of Heaven 2. The Extensions
“If an awīlu [that is, a high-born person] should blind the eye of another awīlu, they shall blind his eye. . . . If he should blind the eye of a commoner or break the bone of a commoner, he shall deliver 60 shekels of silver.”
The Romans had a similar law known as the Lex Talionis or “The Law of Equals.”
Sermon on the Mount: A Beginner's Guide to the Kingdom of Heaven 2. The Extensions
“If a man broke another’s limb, the victim could inflict the same injury upon the wrongdoer (talio), but only if no settlement was agreed upon.”
But the Torah has no such distinction for class. In God’s eyes, it was simple, “The punishment was to fit the crime.” In doing this, it was believed to prevent retaliation. The problem is we don’t have any evidence that this was ever carried out, if it was it was rare, but usually resulted in some form of monetary compensation. Josephus, the first-century historian suggested that this was only carried out when a victim was unwilling to accept the monetary value. Philo, a Jewish philosopher from Egypt, considered extenuating circumstances:
Sermon on the Mount: A Beginner's Guide to the Kingdom of Heaven 2. The Extensions
whether the victim was a family member or a stranger, a ruler or a citizen, the timing of the offense, and so on
Jesus uses here a law that they would be very familiar with and as usual turns it on its head to mean something else. Jesus pronounces,
“You have heard that it was said, ‘Eye for eye, and tooth for tooth.’
We would expect Jesus to follow this law of equals with some sort of guidelines for our revenger, but he calls us to not resist an evil person. He does not tell his followers it is okay to seek revenge or to get even.
How often in life have you been treated unfairly? How do you respond when you are embarrassed, humiliated, put to shame, or demeaned? Do you get even? Do you injure? Surely, Jesus does not want you to be wronged without getting something out of it. But, this teaching seems to turn our thoughts on their head.
Jesus gives us three examples, each something is audience would know to be an act of humiliation:
But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also.
Most people are right-handed, so a right-handed cheek slap means you got backhanded. It is a slap of dismissal and humiliation. Lamentations makes this clear when the writer says:
Let him offer his cheek to one who would strike him, and let him be filled with disgrace.
Paul, with Jesus' words in mind, says:
In fact, you even put up with anyone who enslaves you or exploits you or takes advantage of you or puts on airs or slaps you in the face.
So, in her book, Amy-Jill Levine, looks at what options were available to someone who had been backhanded.
You could escalate the violence.
You can cower, keeping the unjust system in place.
Or as Walter Wink suggests, rather than escalate the violence, and rather than lose personal dignity, face the perpetrator by making the violence and so the wrongness of the situation clear. So, by offering their left cheek an individual was displaying courage and resolve.
And if anyone wants to sue you and take your shirt, hand over your coat as well.
You have been taken to court and someone wants to take your coat. What do you do? The law allowed for it.
Someone could take you to court and literally take the clothes off your back. How do you deal with it? What are your options?
You could freeze that night.
You could not show up to court and face worse consequences.
But, to not only give them your shirt, but also your coat can make a statement that this action is unjust. It says, I choose to not be humiliated, but I will keep my dignity. You might freeze, but you take your stance. You will not allow someone to shame you.
If anyone forces you to go one mile, go with them two miles.
Finally, something all Jews in Jesus’ audience were familiar with, for the Romans could force you to carry their load. A good example of this is Simon of Cyrene being forced to carry Jesus' cross. A Jew of Jesus' day could be conscripted at any time. From your home, while working in the field, while enjoying a meal with friends, or walking down the street a Roman soldier could demand you to carry his belongings a mile. In fact, it was so common that markers had been set up, like mile markers today, so that you could do only the requirement of the law to keep yourself out of trouble.
After all, what are your options:
You could refuse and risk a beating or imprisonment.
You can do it and be humiliated as he refers to you as his dog.
Or you can use the Jesus way and offer to carry his belongings for two miles.
So, Jesus tells his disciples, To not seek vengeance, but seek the way of peace to rise above humiliation. Show love and respect to the one who shows you neither. In everything seek peace, while working towards change.
The idea of avoiding humiliation goes both ways. Jesus finishes off this section with the idea of looking out for those less fortunate than you and do it without humiliating them. Give to those who are in need.
Before we move on are there any questions.
Similarly, Jesus follows this up by saying:
“You have heard that it was said, ‘Love your neighbor and hate your enemy.’
But I tell you, love your enemies and pray for those who persecute you,
that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
If you love those who love you, what reward will you get? Are not even the tax collectors doing that?
And if you greet only your own people, what are you doing more than others? Do not even pagans do that?
Be perfect, therefore, as your heavenly Father is perfect.
“ ‘Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the Lord.
Who is our neighbor you might ask? Jesus later tells us a parable of the Good Samaritan to emphasize that it is everyone. But Leviticus a few verses later answers this question by saying:
The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the Lord your God.
These are your actual neighbors. Your co-workers. Your friends. Those in class next to you. The people you said hello to on your way in tonight. If you knew them, they should be considered a neighbor and you are to love them.
There was no command to hate your enemy. But the Jews hated the Romans. In fact, in Jesus' day and time they hated almost anyone who was not Jewish. Jesus probably grew up hearing that he should hate those who were not Jews. They were not God’s chosen people after all. So, not only should you not respond to humiliation by seeking revenge. You should also love and pray for those who do not have your best interest at heart.
Now what we probably want to answer most in this section is verse 48,
Be perfect, therefore, as your heavenly Father is perfect.
But the key to understanding its meaning is to understand the context of the verse. So, if you will indulge me, let us quickly walk through these verses one verse at a time.
But I tell you, love your enemies and pray for those who persecute you,
Jesus here calls us not only to love them, which for most of us might simply mean lip service, but I think in an effort to prevent lip service he calls us to pray for them as well. There is something about bringing someone to God in prayer that humbles you and makes things genuine. Don’t believe me? Try it the next time you are having negative feelings about someone. Sometimes Jenny and I will stop and pray out loud for each other during a fight. You might start thinking, “God, show her what she is doing wrong?” but before you know it you are praying, “Help me be more loving and patient.” Prayer can allow you to see things from their perspective. It can give you solutions you never thought about before and it can teach you to love someone.
Jesus adds a bonus to what loving people does for us...
that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
This verse reminds us that God loves everyone and cares for them the same, but it also reminds us that when we love others we are acting like our heavenly Father.
If you love those who love you, what reward will you get? Are not even the tax collectors doing that?
So, almost shaming those who are thinking maybe it is okay to simply love the ones you like, Jesus says even the dreaded tax collectors, you know the worst of the worst among you, love those who are easy to love. He adds injury to insult and another level by adding...
And if you greet only your own people, what are you doing more than others? Do not even pagans do that?
So, if you are just trying to be nice to people, well don’t even those hated pagans, show pleasantries to one another.
So, taking these verses in context, Jesus is calling his audience to love and pray for those they consider enemies because God loves all and we look most like God when we are loving others. So, don’t just be pleasant to one another but actually seek to love them by praying that God will take care of them and have their best interest in mind.
So, with that context in mind what does Jesus mean here in verse 48?
A few clues, one, the Greek word used here is τέλειος. It can be translated in various ways but carried the connotation of carrying things to fulfillment, completeness, or maturity. Especially when it comes to righteousness. So, we have to see the word here as more of the idea of maturing or completing.
What are we maturing in or completing based on the context? In the immediate context, it is God’s love. Jesus is calling us to love people like God loves people.
In fact, when I started us looking at these six, “you have heard it said”, passages, I stated that what we will see in these teachings is that they deal with relationships that are based in love. so, not just in the immediate passage are we being called to love people like God loves people, but we are to do that in the way:
we handle our anger
our lust
it is to guide our marriage relationships
The way we keep our commitments.
The way we seek justice
and the way we love our enemies.
Now can we be sure that is what is meant here and that it does not mean I am to be perfect, in other words, not a sinner?
Well, let’s look at how Luke wrote about the same teaching.
“If you love those who love you, what credit is that to you? Even sinners love those who love them. And if you do good to those who are good to you, what credit is that to you? Even sinners do that. And if you lend to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, expecting to be repaid in full. But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because he is kind to the ungrateful and wicked. Be merciful, just as your Father is merciful.
Be merciful, just as your Father is merciful. Sounds like loving people to me, does it sound that way to you?
So, the Bible is clear that when we sin, and there is an expectation that we will sin, we can be forgiven? Then, it would stand to mean that we cannot be perfect in the sense of never failing. So, if I am to believe Jesus at His word and not believe that this is simply an ideal, then I must not see perfect as without sin.
So, the most logical conclusion is to see this in its context, with the meaning of Telios to mean, to fulfill or complete or mature in God’s love for others and that we can attain.
Any questions before we wrap up?
Group Discussion:
Why is Dr. King’s peaceful way of seeking justice the best way for a Christian to seek a solution to injustice in our world?
Why is it harder to love people who are different than us? How does seeking to love as God loves, influence the way we love?
What are concrete examples of how we can pray for those we are having a hard time loving? I.E, Help me to understand their perspective, for God to soften their heart or mine, etc.