Fourth Sunday After Epiphany. Christian Love and the Command to Love. Romans 13:8-10
ALL COMMANDMENTS SUMMED UP IN LOVE.
“For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet; and if there be any other commandment, it is briefly summed up in this word, namely, Thou shalt love thy neighbor as thyself.”
29. Love being the chief element of all law, it comprehends, as has been made sufficiently clear, all commandments. Its one concern is to be useful to man and not harmful; therefore, it readily discovers the way.
Recognizing the fact that man, from his ardent self-love, seeks to promote his own interests and avoid injuring them, love endeavors to adopt the same course toward others. We will consider the commandment just cited, noticing how ingeniously and wisely it is arranged. It brings out four thoughts. First, it states who is under obligation to love: thou — the nearest, noblest, best individual we can command. No one can fulfill the Law of God for another; each must do it for himself. As Paul says (Galatians 6:5), “Each man shall bear his own burden.” And (Corinthians 5:10): “For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad.” So it is said, “Thou, thou thyself, must love;” not, “Let someone else love for you.”
Though one can and should pray that God may be gracious to another and help him, yet no one will be saved unless he himself fulfils God’s command.
It is not enough merely to pray that another may escape punishment, as the venders of indulgences teach; much rather, we should pray that he become righteous and observe God’s precepts.
30. Second, the commandment names the most noble virtue — love. It does not say, “Thou shalt feed thy neighbor, give him drink, clothe him,” all of which things are inestimably good works; it says, “Thou shalt love him.” Love is the chief virtue, the fountain of all virtues. Love gives food and drink; it clothes, comforts, persuades, relieves and rescues. What shall we say of it, for behold he who loves gives himself, body and soul, property and honor, all his powers inner and external, for his needy neighbor’s benefit, whether it be friend or enemy; he withholds nothing wherewith he may serve another. There is no virtue like love; there can be no special work assigned it as in the case of limited virtues, such as chastity, mercy, patience, meekness, and the like. Love does all things. It will suffer in life and in death, in every condition, and that even for its enemies. Well may Paul here say that all other commandments are briefly comprehended in the injunction, “Thou shalt love thy neighbor as thyself.”
31. Third, the commandment names, as the sphere of our love, the noblest field, the dearest friend — our neighbor. It does not say, “Thou shalt love the rich, the mighty, the learned, the saint.” No, the unrestrained love designated in this most perfect commandment does not apportion itself among the few. With it is no respect of persons. It is the nature of false, carnal, worldly love to respect the individual, and to love only so long as it hopes to derive profit. When such hope ceases, that love also ceases. The commandment of our text, however, requires of us free, spontaneous love to all men, whoever they may be, and whether friend or foe, a love that seeks not profit, and administers only what is beneficial. Such love is most active and powerful in serving the poor, the needy, the sick, the wicked, the simple-minded and the hostile; among these it is always and under all circumstances necessary to suffer and endure, to serve and do good.
32. Note here, this commandment makes us all equal before God, without regard to distinctions incident to our stations in life, to our persons, offices and occupations. Since the commandment is to all — to every human being — a sovereign, if he be a human being, must confess the poorest beggar, the most wretched leper, his neighbor and his equal in the sight of God. He is under obligation, according to this commandment, not to extend a measure of help, but to serve that neighbor with all he has and all he controls. If he loves him as God here commands him to do, he must give the beggar preference over his crown and all his realm; and if the beggar’s necessity requires, must give his life. He is under obligation to love his neighbor, and must admit that such a one is his neighbor.
33. Is not this a superior, a noble, commandment, which completely levels the most unequal individuals? Is it not wonderfully comforting to the beggar to have servants and lovers of such honor? wonderful that his poverty commands the services of a king in his opulence? that to his sores and wounds are subject the crown of wealth and the sweet savor of royal splendor? But how strange it would seem to us to behold kings and queens, princes and princesses, serving beggars and lepers, as we read St.
Elizabeth did! Even this, however, would be a slight thing in comparison with what Christ has done. No one can ever equal him in the obedience wherewith he has exalted this commandment. He is a king whose honor transcends that of all other kings; indeed, he is the Son of God. And yet he puts himself on a level with the worst sinners, and serves them even to dying for them. Were ten kings of earth to serve to the utmost one beggar, it would be a remarkable thing; but of what significance would it be in comparison with the service Christ has rendered? The kings would be put to utter shame and would have to acknowledge their service unworthy of notice.
