We have a complex Gospel lesson this morning, one that has been cited as a “clobber” passage. This is when a piece of scripture is mis-used, to “clobber” someone else, to deny them the full and affirming grace of God.
This passage has been used as a justification for accepting unhealthy behaviour.
The words of Jesus can be mis-presented as a directive to “silently take the abuse.” And that, we know, is NOT what God wants for us.
So it is good for us to recognise that when we see something coming across like this, that we need to take a deeper look at it.
Any time something scriptural seems out of place, or catches us a bit off guard, that can be another sign for us to dig deeper. To ask questions. To seek better understanding.
It is good for us to have a more complete, more authentic context and understanding of what God is saying to us, and what type of behaviour God is inviting us into.
We risk ignoring the misunderstood uncomfortable parts in order to appreciate the parts we like, even if they are disjointedly in the midst of them. (A sign to dig deeper!)
Today, for example, the “Golden Rule” seems out of place in the teachings… This ideal of interpersonal interaction – which is repeated throughout religions and cultures and generations, and offers richness and wisdom for us all.
Do unto others, as you would have them do unto you.
If we’re not careful, this can present as transactional and expectant, starting with ourselves. If I help you, you should help me; if I hurt you, you should hurt me.
That could be misunderstood as debt-creating, then – a “now you owe me” mentality, rife with presumption. This is not Jesus’ meaning though – as the Greek clarifies a more relational expression. For the original Greek reads “As you would have others act or intend toward you, do likewise toward them.”
With this subtle nuance, this flipped order, we recognise the opportunity to consider how we want to be treated, in terms of characteristics, not specific actions. So – we want to be treated with respect and dignity: we opt to treat others likewise. If we know we want to be heard, we take opportunity to listen to others. If we want to be taken seriously, we choose to take others seriously.
It speaks of intention leading into community-building action, through relationship and communication.
It speaks of our beings – our authentic selves – being reflected in our actions, rather than having ourselves be assessed by our actions.
Today’s Gospel is packed with great examples like this, where the nuance from the original Greek helps us to better understand what Jesus is saying, and how we can include these learnings into our lives. I’m going to focus on 3 areas that are important: in English, we hear of Love, Good, Hate.
Let’s start with one that can be read as negative.
HATE: the Greek Miseo – speaks of an internal assessment, and intention. This is not a churning detest or despise, nor a pursuit of anger or malice: this Greek word addresses choice, a comparison – it means to love someone less, or to hold something in lower esteem than something else.
So “do good to those who hate you” invites wishing goodness to those who love us less than we love them.
That removes the clobber!
Especially as this ‘hate’ is entirely distinct from the word for ‘enemy’ – echthros.
An enemy is both in intention and action; a person with a personal animosity within, who acts out of that intention to inflict harm.
And God calls us to pray for them. Which is our privilege – and our responsibility, as it helps us to grow in our faith and love.
And God calls us to LOVE them- again, a privilege and responsibility.
Now, the word love in English can mean several types of love in the Greek – but in this passage, the love is the agape love: the unconditional, undeniable, unending love of God.
Love those who love you, and also love your enemies.
Being called to love someone who wishes us harm (and those who have enacted harm against us) can be hard. Clobbering, even.
So it can be helpful for us to remember that love will not inflict pain, or humiliation, or malice. And if someone is being hurt this way, the loving thing for themselves and the other, is to remove themselves from the situation where abuse is actualised. Unconditional love does not mean unconditional tolerance.
We are called to love.
Love is the intention in our hearts that will influence and guide our actions. We choose to love (or not); and to act authentically as a reflection of that love.
That’s where the hard work of love comes in: because when we love those who love us, things are smooth. Short sermon!
But we know that we don’t always like everyone else; we have different opinions and actions and perceptions which means that life can sometimes be bumpy.
Yet regardless of the bumps, we are called to love. To carry in our hearts the best wishes for others: regardless of their wishes and actions towards us.
Tough love, some call it, when there is need for healthy and appropriate corrections.
This way of loving can be uncomfortable; it can mean awkward conversations, healthy distance, gentle admonitions; for to allow bad behaviour to continue is not loving.
Instead, love will highlight opportunities for growth and maturation, and seeking ways to accompany the other on their journey. It demonstrates a love deep enough to go into the discomfort for the betterment of another.
Love means vulnerability; it is a relationship toward health and wholeness.
Loving is not transactional; we can’t force someone to accept our help, or our concern, or our engagement – but that’s their decision. We have the choice, the opportunity, the responsibility! to be engaged with God’s people in loving intentions and actions.
When we love, we can do good.
And GOOD is our last Greek deep dive today, as Jesus uses two different words in this passage.
At the start, he invites us to do good to those who hate us. Or – who love us less.
Do Good – Jesus says. KalOs. In this context, goodness is a characteristic: it means intending and acting well, rightly, beautifully. To act honourably and virtuously. It is used to describe an ideal of genteel personal conduct, even in the midst of conflict.
Here, “do good” means refusing negativity or meanness towards others. It invites a demonstration of our faith through our behaviour. It’s a reminder to take the high road – and invite others to join us.
After the Golden Rule, Jesus uses a different word, agathopeiO, to speak about the actions of doing good, as a result of the characteristic KalOs we just considered. This is an active context, to do actions that are based in what is inherently good, inspired and powered by God. It’s not about preference or personal benefit, but a genuine desire to act out what is mature, holy, and communally… good.
Do Good to and with others who do good; regardless if others receive or reciprocate.
There are many other nuances in these scriptures that we can learn from, when we seek to understand how God spoke to God’s people – and how we, as God’s people, are still listening. (The word ‘credit’ in our translation – charis - is the same Greek word as ‘grace’ – an unmerited and free gift of God. Hmm. I’ll let you re-read and engage with that on your own.)
So let us be confident to seek deeper knowledge, increased understanding, and holy wisdom.
Let’s be vulnerable enough to change our minds, as we encounter God in our lives.
Let’s be aware that some of God’s lessons speak to our characters, and some to our actions.
Let’s be confident that God welcomes our questions and curiosity in the teachings we have been given, and how we integrate them in our lives.
Let’s be loving and careful in our use of scripture: for ourselves, and for others.
For the gift of Gods words is here for all of us – to build up the kingdom, to extend grace, to bless, to love.
Let’s be amazed at the wonders God has shown us – and continues to show us – as we learn from the source of love.
Amen.
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