Measure Given, Measure Received (part 7)

These are striking statements.  Jesus is telling His fellow Jews that, as the covenant people of the Creator God, they have a greater obligation to do all of these things of which He has been speaking.  They were not justified in waiting around for better treatment from Rome.  A redress of grievances was unlikely.  Rome was not going to come around.  Though this is certainly difficult, the idea that they were under no obligation to love until they were loved was patently dismissed.  As the covenant people, held to a higher standard and with a greater set of obligations laid upon them, they were to treat others as they wanted to be treated. 

Indeed, Jesus makes the point that loving those who loved them would not mark them out as the Creator God’s covenant people, for this was true of all men, Jew and Gentile.  Yes, all people do this, so it is nothing particularly special.  The higher standard---the true way of the kingdom of God that was the hope of their day---was to love one’s enemies, though the nation may have felt them to be completely undeserving of that love.  To make this point, Jesus adds “And if you do good to those who do good to you, what credit is that to you?  Even sinners do the same” (6:33).   

These two questions and statements are neatly tied to what He has already said.  Jesus had said to those “who are listening”, who had ears to hear (a standard rhetorical tool), to love their enemies and to do good to those who hated them.  Even about the Gentiles, those upon whom His Jewish brethren would look down and dismiss, Jesus says, they do good to those who do good to them.  There is nothing extraordinary about that.  Surely covenant people, those who desire to participate in bringing the kingdom of the Creator God to earth, are asked to live according to a much higher standard.  Tying in His directives concerning the person who takes away a coat, to which you add the tunic (6:29), and not asking for one’s possessions back from those who take them away, Jesus says, “And if you lend to those from you hope to be repaid, what credit is that to you?  Even sinners lend to sinners, so that they may be repaid in full” (6:34).   

By now, Jesus’ point is well made, so He adds, “But love your enemies, and do good, and lend, expecting nothing back” (6:35).  This is truly revolutionary, and it is a foundation of Jesus’ revolutionary scheme.  Why would they do these things?  What would be the point?  All of this, it would seem, would only serve to maintain and deepen their subjection to Rome, extending their exile from their God’s promises to them.  In response to such a thought, Jesus says, “Then your reward will be great” (6:35).   

Throughout His “sermon,” Jesus has been helping His hearers to actively call to mind the words of Moses from Deuteronomy concerning the blessings and the curses of their God.  At the same time, He wanted to turn their hearts, in love, towards those to whom they were supposed to be shining as the Creator God’s light.  While they may have been naturally inclined, upon hearing about those that hate and persecute them, to think “Then the Lord your God will put all these curses on your enemies, on those who hate and persecute you” (Deuteronomy 30:7), Jesus implored them to show preference, love, kindness, and favorable treatment.