Love the Lord Your God With All Your Mind
Continuing in an examination of the Greatest Commandment, we learn what it means to love God with all our mind.
Paul’s injunction to bless persecutors rather than curse them undoubtedly goes back to the teaching of our Lord (Matt 5:44; Luke 6:28) through oral tradition. The teaching was incarnated in the Savior himself and became clearly manifested during his trial and his suffering on the cross. To persecute is literally “to pursue.” Persecution could take various forms, running the gamut from verbal abuse and social ostracism to the use of violence resulting in death. A few years later, Roman Christians were to lose their lives in great numbers at the hands of Emperor Nero. Persecution in some form or another was so common in the experience of the early church that Paul is able to assume as a matter of course that it is a factor in the lives of his readers. If such treatment is not encountered in our society, we can at least cultivate the readiness to meet it and so fulfill the injunction in spirit. To bless one’s persecutors involves praying for their forgiveness p 134 and for a change of outlook regarding the Christian faith. It can be done only by the grace of Christ.
Trust him to take care of the situation. He will not bungle. He will not be too lenient or too severe. Here Paul quotes Deuteronomy 32:35, whose context indicates that the Lord will intervene to vindicate his people when their enemies abuse them and gloat over them. God’s action will rebuke not only the adversaries but also the false gods in which they have put their trust.
There is no suggestion that the wrath of God will be visited upon the wrongdoer immediately. On the contrary, that wrath is the last resort, for in the immediate future lies the possibility that the one who has perpetrated the wrong will have a change of heart and will be convicted of his sin and won over by the refusal of the Christian to retaliate (v. 20). Here again Paul lets the OT (Prov 25:21, 22) speak for him. The course of action recommended is the positive aspect of what has been stated in v. 17. “Burning coals” are best understood as “the burning pangs of shame and contrition” (Cranfield, in loc.). There is no definite promise at this point that the offender will be converted, but at least he will not be a threat in the future. Moreover, by going the second mile and showing unexpected and unmerited kindness, the believer may well have spared his companions from having the same experience he has endured. In that measure, society has benefited.