The idea of loving one's enemies can hardly be considered something entirely new and unknown to the pre-Christian world. The Torah already contains a requirement to refrain from harming an enemy who finds himself in difficulty. In this case, however, the Torah proceeds not from the need to love one's enemies as such, but from the fact that...
The idea of loving one's enemies can hardly be considered something entirely new and unknown to the pre-Christian world. The Torah already contains a requirement to refrain from harming an enemy who finds himself in difficulty. In this case, however, the Torah proceeds not from the need to love one's enemies as such, but from the fact that enmity between people cannot and must not become grounds for violating the Torah. In other words, if we want to adhere strictly to the Torah as the law given by God, we must follow its precepts even when dealing with enemies who wish us harm. Some philosophers of the pagan world held the same view: Socrates, for example, who saw the chief purpose of philosophy as learning to distinguish good from evil and to follow the good. He was convinced that, since we must never do evil to anyone, we must not do it to our enemies either: any evil a person does harms, first and foremost, the person who does it. Yet Jesus' words about loving one's enemies have a quite particular context, connected with His testimony to the Kingdom He brought into the world.
This is, of course, primarily about love as an attitude toward another person—an attitude that entails wishing one's enemy good rather than evil. In this sense, Jesus' words are in harmony both with the Torah and with those pagan philosophers who, like Socrates, understood that the evil done to an enemy inevitably affects, first and foremost, the person who has done it. But whereas in the untransfigured world such conduct was characteristic only of the truly righteous, for the inhabitants of the Kingdom, in the Savior's understanding, it must become the norm, the only possible way of spiritual life. This is not only because any other course spiritually destroys the person who departs from that norm, but also because it is unacceptable in the Kingdom as a realm of all-embracing love. Indeed, in the untransfigured world, the psychological environment, natural at its foundation, within which all relationships develop admits, in principle, both positive and negative elements in them, both constructive and destructive interactions.
The nature of the Kingdom is different: here it is love itself that constitutes the environment within which all relationships between its inhabitants develop. One might say that here love is not only an attitude, but nature itself, just as the elements constitute the nature of the untransfigured world. It is hardly surprising that in such an environment there can be no place for any negative relationships, even when enemies are involved. This is not because Christ's enemies can enter the Kingdom and become its inhabitants without repenting, but because hatred, even toward the enemies of Christ and His Kingdom, is incompatible with the very nature of that Kingdom.
2
2:16 Knowing that a man is not justified by the works of the law - Not even of the moral, much less the ceremonial, law. But by the faith of Jesus Christ - That is, by faith in him. The name Jesus was first known by the gentiles; the name Christ by the Jews. And they are not always placed promiscuously; but generally in a more solemn way of speaking, the Apostle says, Christ Jesus; in a more familiar, Jesus Christ. Even we - And how much more must the Gentiles, who have still less pretence to depend on their own works!Have believed - Knowing there is no other way. Because - Considering the demands of the law, and the fate of human nature, it is evident, that by the works of the law - By such an obedience as it requires. Shall no flesh living - No human creature, Jew or Gentile, be justified. Hitherto St. Paul had been considering that single question, "Are Christians obliged to observe the ceremonial law? But he here insensibly goes farther, and, by citing this scripture, shows that what he spoke directly of the ceremonial, included also the moral, law. For David undoubtedly did so, when he said, Psa 143:2, the place here referred to, "In thy sight shall no man living be justified;" which the Apostle likewise explains, Rom 3:19-20, in such a manner as can agree to none but the moral law.
2:17 But if while we seek to be justified by Christ, we ourselves are still found sinners - If we continue in sin, will it therefore follow, that Christ is the minister or countenancer of sin?
2:18 By no means. For if I build again - By my sinful practice.The things which I destroyed - By my preaching, I only make myself - Or show myself, not Christ, to be a transgressor; the whole blame lies on me, not him or his gospel. As if he had said, The objection were just, if the gospel promised justification to men continuing in sin.But it does not. Therefore if any who profess the gospel do not live according to it, they are sinners, it is certain, but not justified, and so the gospel is clear.
2:19 For I through the law - Applied by the Spirit to my heart, and deeply convincing me of my utter sinfulness and helplessness. Am dead to the law - To all hope of justification from it. That I may live to God - Not continue in sin. For this very end am I, in this sense, freed from the law, that I may be freed from sin.
2:20 The Apostle goes on to describe how he is freed from sin;how far he is from continuing therein. I am crucified with Christ - Made conformable to his death; "the body of sin is destroyed." Rom 6:6.And I - As to my corrupt nature. Live no longer - Being dead to sin.But Christ liveth in me - Is a fountain of life in my inmost soul, from which all my tempers, words, and actions flow. And the life that I now live in the flesh - Even in this mortal body, I live by faith in the Son of God - I derive every moment from that supernatural principle; from a divine evidence and conviction, that "he loved me, and delivered up himself for me."