God's Law of Love

Scripture Reflection for the Twenty-third Sunday in Ordinary Time (september 4, 2011)

Scripture Readings:
Ezekiel 33:7-9
Psalm 95:1-2, 6-7, 8-9
Romans 13:8-10
Matthew 18:15-20

Our lectionary places three slices of Scripture before us every Sunday. The first reading has been selected because it has some relationship to the Gospel. Either it is the Scriptural foundation which Jesus references or it may contain the stories which are alluded to in the gospel passage. But the second reading is often a selection from an epistle, which is read continuously. Last Sunday, the second reading was from Paul's Letter to the Romans Chapter 12. This Sunday we hear from the next chapter, Romans 13. We might expect that the second reading, therefore, would be tangential to the first and third. So this week, we are surprised. Paul's recommendation to the faithful in Rome becomes our key for unlocking the deeper meaning of the Gospel and its relationship with Ezekiel.

Paul begins this section by addressing the "elephant in the room" for his Roman audience - dealing with the imperial authorities. God is the ultimate ruler who "empowers" earthly rulers. Therefore, appropriate obedience is owed to them. Paul mentions paying taxes (v. 6) - obviously as much a concern for the first century folks as for us in in the 21st century! Give dues, whether taxes, tolls, respect or honor, to whom dues are owed. Today's passage picks up after this recommendation. "Owe nothing to anyone, except to love one another; for the one who loves another has fulfilled the law" (v. 8). Paul began by asserting that God's authority stands above that of the earthly rulers. And now he returns to God's law. The details of daily life require attendance. If you behave well, you have no need to fear the authorities (v. 3). But one's ultimate focus is not taxes, tolls, respect or honor, but love. He reminds his readers of the Commandments, concluding with, "Love does no evil to the neighbor; hence, love is the fulfillment of the law" (v. 10). Echoing his treatise on love in 1 Corinthians 13, Paul acknowledges the greatest of these is love.

But exactly how does one do that law of love? For the prophet Ezekiel, love is obedience to God's word of warning, even when one would rather not be the bearer of such dire news. Love requires that Ezekiel try to dissuade the wicked person from their actions. If the prophet ignores his obligation, the wicked one dies, but Ezekiel is responsible!

Now we turn to our gospel passage from Matthew 18:15-20. In Ezekiel's situation, the wicked actions of the offender are not personal. But here in our gospel the "sin" has been done against "you." The stakes have just gotten higher. We are the ones who are offended. We are the victim of a brother or sister's misdeed.

Some scholars propose that Matthew is giving directions to his community about how to correct the member who sins. But, perhaps, we should hear this passage in light of our second reading-as directions to the member who has not sinned. How are we to respond when we have been wronged? As Paul quotes Lev 19:18, "'You shall love your neighbor as yourself.' Love does no evil to the neighbor; hence, love is the fulfillment of the law."

Now let's return to the Gospel. The first step we are to take is to go to the offender. Privately. We are not to avoid the individual, run to our friends and complain, or make it a public scene.

But what if the offender doesn't listen? We then bring one or two witnesses along with us. What are these witnesses witnessing? They didn't necessarily see the "sin" occur. They are called to witness that we did our job! Like Ezekiel, we are obliged to go to the offender. If we don't, then we share in the sin. As the gospel continues to explain, our actions on earth have implications on our lives in heaven.

It's much easier to read Matt 18:15-20 as church rules that describe how we should deal with members who sin. In that case, we are the righteous ones who are simply following the rules of good order. If the sinner doesn't listen to the church, then we are to treat them as we would a gentile or a tax collector. Upon first reading, this sounds like we are to disown them and avoid them. They had their chance. We did our duty by warning them of their offense. We brought folks to witness to our righteous actions. We wash our hands of them!

But how does Jesus treat the gentile and the tax collectors in Matthew's gospel? Wasn't Matthew a tax collector (Matt 10:3)? Didn't Jesus say of the gentile centurion Capernaum,

"Amen, I say to you, in no one in Israel have I found such faith" (Matt 8:10).

Ezekiel cannot ignore his responsibility to God's word without impunity. Paul directs us to move beyond civil expectations and to embrace God's law of love. And the Gospel of Matthew reminds us that our responsibility to love begins by going to the one who has sinned against us. "For where two or three are gathered together in my name, there am I in the midst of them" (Matt 18:20).

This reflection has originally been published at www.ctu.edu.

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