In actual practice, the Hebrew "law of retaliation" (see Ex 21:23-24; Lv 24:18-21), demanding "an eye for an eye and a tooth for a tooth," was seldom if ever taken literally. It was a vivid image of the obligation of equivalent compensation for an injury rather than a license to inflict the same injury in return. Jesus’ law, however, sets up forgiveness and love, rather than insistence upon one’s own rights, as the principle of operation in his kingdom.

His whole "new law" is summed up in the final sentence of this reading: "Be perfect as the Father is perfect." This does not mean "playing God," which is to impose one’s own personal whims as the law of the universe. It does mean doing what God does, and that is to love all his children with one mind and heart.

The inevitable consequence of this command to take God’s perfection as our own is the obligation to love our enemies. It is precisely in this that Jesus’ teaching rises above every other system of ethics or morality. It is also precisely in this that Jesus’ teaching is most ignored by those who profess to be his followers!

Everybody recognizes the need to love others, but everybody draws lines limiting that love to family, friends, fellow citizens, "good people," "our own kind," etc. The central but difficult challenge of Jesus is that the kingdom of God is established only when we strive to break down those barriers, and find ways to include even our enemies within the sphere of our love. This sort of love is not easy, and is possible only in communion with the God whose love it imitates. It does not imply a superficial glossing over of differences or wrongs, nor does it require letting everyone take unfair advantage of us. It does mean, however, caring about the genuine good of all, including enemies; it does mean looking for the spark of divinity in every other person, especially those we find difficult, and seeing them with the eyes of God the Father.

The Hebrew people were challenged by the biblical law to expand their horizons concerning whom they would accept as worthy of concern. This passage from Leviticus obliges love of one’s fellow countrymen as one means of preserving the integrity of Israel as a nation. Compare this with Dt 24:17-22 which expands this love to include resident foreigners and those who have no family roots (widows and orphans). Jesus very explicitly lifts all exceptions from this command of love.

This hymn of praise recognizes God’s love and goodness as embracing all creation. We are not merely recipients but participants in God’s merciful kindness. Response: "The Lord is kind and merciful."

God builds his people into his own dwelling, and Christians in communion with one another must act in a way that this dwelling is not torn down. "Worldly wisdom" concerns itself with evaluating others according to various standards. God’s wisdom — the world’s foolishness — says that we must not let worldly considerations weaken the force of the love that must bind Christians together.

1. Discuss practical ways of broadening the concept of love within your own family, group, community, church, etc.

2. What does it mean to be God’s temple? . . . to have God dwelling in us?