REFLECTIONS ON THE READINGS FOR THE 7th SUNDAY OF THE YEAR, CYCLE A
Leviticus 19:1-2,17-18; Psalm 102:1-4,8,10,12; 1 Corinthians 3:16-23; Matthew 5:38-48
The book of Leviticus sets the tone for our readings today, with its startling words from God: “Be holy, for I, the Lord your God, am holy.” This is part of what is known as the Holiness Code, because of the frequency of the word, “holy”. The main emphasis is ethical, calling for just, humane and sensitive treatment of others in all aspects of day-to-day living. The stranger is to receive the same love as is given to fellow citizens. Significantly, it is addressed not to selected individuals, but to the whole community of Israel. This is concerned not just with outward behaviour but also inner attitudes, expressed in the famous words, “Love your neighbour as yourself.” “Neighbour” here means not just “fellow Israelite” but also any “foreigner” resident in the land, so there are no limits set.
The kind of love, of holiness, that we are called to emulate and aspire to in our lives is spelt out in Psalm 102, for if we are to be “holy” as God is holy, we read here that our God is one who “forgives … heals … is compassion and love, slow to anger and rich in mercy”. Lines which we do not read from this psalm today also speak of God as the one who “does deeds of justice”, echoing the righteousness called for by God in the prophets.
Just as God’s words in Leviticus are addressed to the whole community, so, too, are Paul’s words in his Letter to the Corinthians. He chooses the startling image of the Temple, where God’s holiness resided and which would still have been standing when he wrote. He challenges the new Christian community: “Didn’t you realise that you were God’s temple and that the Spirit of God was living among you?” He reminds them that “the temple of God is sacred” and then makes the daring leap: “… and you are that temple”.
Our reading from Matthew continues the Sermon on the Mount and here Jesus doesn’t overthrow God’s law, but places even more emphasis on the inner attitudes that we ought to have towards each other. Of course, few passages in the Torah have been so totally misunderstood as the now famous “eye for an eye, tooth for a tooth” from Exodus. Such an apparent principle of literal retribution is, in effect, speaking of monetary compensation: the value of an eye for the loss of an eye, etc. It represents an important stage in the development of criminal law, so limiting private revenge, especially family or tribal feuds. Interestingly, our passage from Matthew shares language and themes with Isaiah 50:4-9, the third Servant Song, with the depiction of the unjust treatment of an innocent individual, using also the language of the lawcourt: “For my part, I made no resistance …I offered my back to those who struck me, my cheeks to those who tore at my beard…. My vindicator is here at hand. Does anyone start proceedings against me?” This same Isaiah passage is alluded to in the passion narrative and the phrase“turning the other cheek” is also associated with the passion of Jesus. Moreover, two of the words shared by the Matthew and the Isaiah passages appear again in the passion narrative: “strike” and “cloak/clothes”. So our passage has a blend of three images: the suffering Christian, the suffering Christ, and the suffering servant. Matthew presents Jesus as a moral examplar, requiring us to imitate him. Echoing the Holiness Code in Leviticus, Jesus challenges his hearers: “You must therefore be perfect just as your heavenly Father is perfect.”
Sr Margaret Shepherd nds
It is Isaiah who calls God “the Holy One of Israel” (1:4) yet, remarkably, Leviticus summons the Israelites to imitate God and become holy themselves.