January has already flown by unnoticed, and although the echoes of the New Year and Christmas holidays are still heard, the Christmas trees have not yet been removed everywhere, the year has already confidently come into its own, the daylight hours have already increased by almost one hour, the eye and hand are getting used to writing these four numbers – 2024, and it is time for you and me to look around and understand the spiritual atmosphere and spiritual tasks for believers – Christians in this difficult year and in our difficult times. Let us turn to the texts of the Bible to better understand our task for this year.
21 If thine enemy be hungry, feed him bread: and if he be thirsty, give him water to drink:
22 For by doing this you are heaping burning coals on his head, and the Lord will repay you. (Prov. 25:21-22)
38 You have heard that it was said, An eye for an eye and a tooth for a tooth.
39 But I say to you, Do not resist an evil person. But whoever strikes you on the right cheek, turn to him the other also.
40 And whoever wants to sue you and take your shirt, give him your cloak also;
41 And whoever forces you to go one mile, go with him two.
42 Give to him who asks you, and do not turn away from him who wants to borrow from you.
43 You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’
44 But I say to you: love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you,
45 That you may be sons of your Father in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
46 For if you love those who love you, what reward have you? Do not even the publicans do the same?
47 And if you greet only your brothers, what do you do more than others? Do not even the Gentiles do the same?
48 Therefore be perfect, just as your Father in heaven is perfect. (Matt. 5:38-48)
Relationships with God provide the opportunity to build other relationships with people of this world, namely:
A Do not repay evil with evil
B Respond to evil with good deeds
C Do not conflict over property issues
D Do not conflict over political issues
E Do not refuse to help those in need
F Help those who are unfriendly to us
G We can respond to hurt differently
For the people of this world, it is not only and not so much words that are important, but practical actions and the daily life of believers. They do not listen to us so much as they look at how our words relate to our lives and our deeds.
How can we be effective in this new year 2024 and how can we reach as many people as possible with the good news of the Gospel? We can do this by starting to pray for the worst person around us.
The concept of “loving your enemies” is a principle often associated with religious and moral teachings, particularly Christian theology as taught by Jesus in the Sermon on the Mount. However, there are various arguments against this principle from different perspectives. Here are a few:
1. Pragmatic arguments:
· – Self-preservation: It is natural for humans to want to protect themselves from those who wish them harm. Love involves a certain level of vulnerability that may not be wise in the presence of enemies.
· – Justice: Some argue that loving your enemies can prevent justice from being done. Wrong people should be held accountable and punished, not offered love and forgiveness.
2. Psychological arguments:
· – Emotional Authenticity: It is psychologically unhealthy or inauthentic to have positive feelings for someone who has caused harm. This can lead to internal conflict or denial of one's true emotions.
· – Trust: Trust is the foundation of love, and trusting someone who is considered an enemy may be impractical or impossible because their actions demonstrate hostility or harm.
3. Social and cultural arguments:
· – Social Cohesion: From a social perspective, excessive love for enemies can undermine group solidarity and in-group defense. Favor for one's community or nation may sometimes require a tough stance toward opponents.
· – Cultural norms: In some cultures, honor and retribution are more important than forgiveness and love, especially for one's enemies, since this approach is important for maintaining social order and containing aggression.
4. Philosophical and ethical arguments:
· – Moral Reciprocity: The concept of reciprocity is central to many ethical systems, which suggest that one should treat others as they treat oneself. Loving someone who does not reciprocate may be considered morally inappropriate.
· – Deontological views: Some philosophical views argue that certain actions or roles require specific responses. For example, a judge or a soldier must adhere to principles of justice or protection rather than personal loyalties.
5. Evolutionary arguments:
· – Survival mechanism: Evolutionarily, mistrust or even hostility toward strangers or those who signaled danger may have been critical to survival. Showing affection in such circumstances may contradict deeply ingrained survival mechanisms.
6. Political realism:
· – Strategic Interests: In international relations, the notion of loving one's enemies is often considered unrealistic. States act in their own interests, and maintaining power often requires a cautious or even confrontational stance toward adversaries.
7. Risk of exploitation:
· – Encouraging Abuse: There is a concern that this principle can be exploited by unscrupulous people. Offering love and unconditional forgiveness can encourage enemies to continue their harmful behavior without fear of retribution or consequences.
These arguments come from a variety of perspectives and touch on the complexity of human relationships, be they personal, social, or international. While the ideal of loving one's enemies may be intended to create a more peaceful and forgiving world, counter-arguments highlight the potential problems and downsides of universally applying such a principle.
Let us consider the historical aspect of our passage in order to form a correct idea of the idea laid down by Jesus Christ in His Sermon on the Mount – the new law of the New Testament.
This book is known as the Gospel of Matthew because it was written by the apostle of the same name. The style of the book is what you would expect from someone who was once a tax collector. Matthew shows great interest in record-keeping (18:23–24; 25:14–15). The book is extremely orderly and concise. Rather than writing chronologically, Matthew organizes this gospel around six themes.
As a tax collector, Matthew had a skill that made his job even more exciting for Christians. Tax collectors had to be able to take shorthand notes, which essentially meant that Matthew could record a person’s words as they spoke them, word for word. This ability means that the words of Matthew’s Gospel are not only inspired by the Holy Spirit, but must also be factual transcripts of some of Christ’s sermons. For example, the Sermon on the Mount, recorded in chapters 5–7, is almost certainly an accurate record of that great message.
The book is addressed to a Jewish audience, since the majority of the early apostolic church were Jews who had converted from Judaism and knew the Law.
The Apostle Matthew wrote this book in the early days of the Church, probably around 50 AD. This was a time when most Christians were Jews, so Matthew's focus on the Jewish perspective in this Gospel is understandable.
Matthew tried to prove to the Jews that Jesus Christ was the promised Messiah. More than any other gospel, Matthew quotes from the Old Testament to show how Jesus fulfilled the words of the Jewish prophets. Matthew describes Jesus' descent from David in detail, and uses many forms of speech that were more natural to the Jews. Matthew's love and concern for his people is evident in his careful approach to telling the gospel story.
The Gospel of Matthew, one of the first books of the New Testament, presents readers with many historical questions in its fifth chapter. Commonly known as the Sermon on the Mount, this chapter contains some of Jesus’ most famous teachings and addresses various controversial topics that were prevalent at the time it was written. By examining the historical context and key themes of Matthew 5, we can gain a deeper understanding of the issues early Christians faced and how their teachings were shaped by the socio-political climate.
One of the major themes of Matthew 5 is the relationship between Judaism and emerging Christianity. Matthew's Gospel was written primarily for a Jewish audience with the intent of demonstrating how Jesus fulfilled the prophecies and teachings of the Hebrew Bible. Matthew 5 reflects this intent by showing Jesus as a new Moses, giving a new set of instructions from the mountain, just as Moses received the Ten Commandments. Matthew 5 can thus be seen as a bridge between older Jewish laws and emerging Christian theology, with Jesus reinterpreting and developing Jewish teachings.
In this context, one of the historical problems is the role of the Pharisaic interpretation of Jewish law at that time. The Pharisees were a sect within Judaism that placed great emphasis on observing the smallest details of religious laws. In Matthew 5:20, Jesus says, "For I tell you that unless your righteousness exceeds that of the Pharisees and teachers of the law, you will in no way enter the kingdom of heaven." This statement shows a contradiction between the teachings of Jesus and the strict interpretation of Jewish law by the Pharisees. It implies that personal righteousness and inner morality are more important than simply following religious precepts.
Additionally, Matthew 5 addresses the issue of violent resistance and the Roman occupation of Palestine in the first century. In verses 38–42, Jesus speaks out against retaliation and calls on his followers to turn the other cheek and go the extra mile. This pacifist message reflects the historical context of Roman oppression, as many Jews engaged in armed rebellion in pursuit of liberation. By advocating nonviolence, Jesus promoted an idea of resistance that was unique to his time and place.
Another historical issue in Matthew 5 is the attitude toward women and divorce. At the time, women were often considered the property of their husbands, and it was relatively easy for men to obtain a divorce. However, in verses 31-32, Jesus challenges this system by emphasizing the sanctity of marriage and condemning divorce except in cases of sexual immorality. This teaching would have had a direct impact on the status and rights of women in Jewish society, calling on men to maintain the integrity of their marriages and empowering women in the process.
It is worth noting that some scholars argue that Matthew 5 may contain later Christian interpretations and interpolations aimed at addressing issues of relevance to the early Church. However, the historical context of Jewish-Roman relations and the sociocultural conditions of the first century played a significant role in shaping Matthew's presentation of Jesus' teaching.
In conclusion, the historical questions presented in Matthew 5 shed light on the challenges faced by early Christians and provide insight into the religious, social, and political dynamics of the time. Whether discussing the relationship between Judaism and nascent Christianity, examining Roman oppression and violent resistance, or challenging gender inequality, this chapter of Matthew remains a thought-provoking and historically significant text.
Geographical Issues in Matthew Chapter 5
The Gospel of Matthew, one of the four canonical Gospels of the New Testament, is a rich source of moral instruction and religious doctrine. In chapter 5, known as the Sermon on the Mount, Jesus delivers a profound message to his disciples and the crowd gathered around him. Although the chapter focuses on the spiritual significance of the teaching, there are some geographical aspects that can be analyzed to better understand the context and potential implications.
One of the geographical aspects that can be seen in Matthew 5 is the location of the sermon. The chapter begins with Jesus going up a mountain and sitting down, which indicates a significant difference in altitude between Jesus and his audience. The reference to Jesus going up a mountainside suggests that he may have delivered this sermon in an elevated location, perhaps reflecting the prominence of Mount Sinai, where Moses received the Ten Commandments. This connection highlights the importance of Jesus’ teaching and positions him as a new authority figure.
Another geographical element in this chapter is the mention of the land of Israel and its various regions. Throughout his speech, Jesus uses metaphors and examples that would resonate with people familiar with the local geography. He mentions the city of Jerusalem, the capital of Israel, as well as Galilee and Judea, two prominent regions. By mentioning these specific places, Jesus helps his audience relate and understand his teaching in a more immediate context.
Understanding the geographic elements in Matthew’s Gospel can provide valuable insight into the context and possible meaning of Jesus’ teaching in chapter 5. Using local landmarks, natural phenomena, and geographic features, Jesus creates a compelling and powerful message for his audience. These geographic features add depth and enhance the overall meaning of the Sermon on the Mount, ensuring that its powerful teaching resonates not only in the spiritual world but also in the physical world in which it was delivered.
Cultural Moments in Matthew Chapter 5
The Gospel of Matthew, part of the New Testament, is not only a religious text, but also an important cultural document that provides insight into the customs, beliefs, and social norms of the time. Chapter 5, known as the Sermon on the Mount, is especially rich in cultural moments that shed light on the values and customs of the ancient world.
One of the notable cultural moments in this chapter is the reference to the "salt of the earth" in verse 13. In ancient times, salt was a highly prized commodity used not only to season food but also to preserve it. The reference to being the "salt of the earth" was meant to resonate with the audience, conveying the idea of importance or value to society.
Additionally, in verse 14, Jesus calls His followers "the light of the world." Light had great symbolic significance in ancient cultures, often representing knowledge, truth, and righteousness. By likening His followers to light, Jesus used a familiar cultural symbol to convey the meaning of living with moral integrity and goodness.
Another culturally significant point in this chapter is Jesus' teaching on the Law in verses 17-20. In ancient Jewish culture, the Law, or Torah, was central as a guide for righteous living. Jesus' interpretation of the Law and his call for followers to surpass the righteousness of the scribes and Pharisees would have been a radical and thought-provoking concept for his audience.
Additionally, in verses 21-48, Jesus addresses various social and ethical issues such as anger, adultery, swearing, and loving one's enemies. These teachings provide valuable insight into the cultural norms and moral expectations of the time, and how Jesus challenged these norms.
In conclusion, the cultural moments in Matthew 5 provide insight into the values, beliefs, and social context of the time. By understanding the cultural background of these teachings, we can gain a deeper understanding of the meaning and impact of Jesus’ words in their historical and cultural context.
Let us also consider the literary context.
The Gospel of Matthew is written in the genre of biography, which was widespread at that historical time. Around the same time, Josephus Flavius's "The Jewish War" was written.
Outline of the Gospel of Matthew.
I. The Presentation of the King (1:1 – 4:11)
A. His genealogy (1:1-17)
B. His Coming (1:18 – 2:23)
B. The Messiah-King is represented by His forerunner (3:1-12)
G. The King Receiving Recognition from Above (3:13 – 4:11)
II. The Messages Brought by the King (4:12 – 7:29)
A. The Beginning of His Sermons (4:12-25)
B. Continuation of His Sermons (Chapters 5-7)
III. Evidence of the King's Credibility (8:1 – 11:1)
A. His Power Over Diseases (8:1-15)
B. His power over the forces of evil (8:16-17,28-34)
B. His power over people (8:18-22; 9:9)
D. His power over nature (8:23-27) D. His power to forgive (9:1-8)
E. His Authority Over Human Traditions (9:10-17)
G. His power over death (9:18-26) 3. His ability to turn darkness into light (9:27-31)
I. Again about His ability to cast out demons (9:32-34)
K. His right and ability to empower others (9:35 – 11:1)
IV. The Challenge to the Authority of the King (11:2 – 16:12)
A. Expressed in the opposition of John the Baptist to Him (11:2-19)
B. As seen from His condemnation of the cities (11:20-30)
B. As seen from the controversies about His authority (chapter 12)
G. As seen from the "change of status" of the Kingdom (13:1-52)
D. How it is seen from different events (13:53 – 16:12)
V. The Education and Encouragement of the King's Disciples (16:13 – 20:34)
A. Revelation of the King's Coming Rejection (16:13 – 17:13)
B. Instructions in Light of the Coming Rejection (17:14 – 20:34)
VI. The King's Proposal Reaches Its Climax (Chapters 21-27)
A. The King declares Himself (21:1-22)
B. Confrontation of the “religious” with the Tsar (21:23 – 22:46)
V. The People Reject the King (Chapter 23)
G. Prophetic Predictions of the King (Chapters 24-25)
D. The People Reject the King (Chapters 26-27)
VII. Confirmation of the Immortality of the King (Chapter 28)
A. The Empty Tomb (28:1-8)
B. His Appearance (28:9-10)
B. The “formal” explanation given by the chief priests (28:11-15)
D. The King's Official Commission (28:16-20)
Our passage is found in section 2B, which contains the sermons of Jesus Christ as recorded verbatim by Matthew.
Our passage is a conclusion, from the previously given imperatives, of how believers in Jesus Christ must act, and how we can achieve this.
The plan of our passage
I Relationships with God make it possible to build other relationships with people in this world
A Do not repay evil with evil
B Respond to evil with good deeds
C Do not conflict over property issues
D Do not conflict over political issues
E Do not refuse to help those in need
F Help those who are unfriendly to us
G We can respond to hurt differently
21 If thine enemy be hungry, feed him bread: and if he be thirsty, give him water to drink:
22 For by doing this you are heaping burning coals on his head, and the Lord will repay you. (Prov. 25:21-22)
38 You have heard that it was said, An eye for an eye and a tooth for a tooth.
39 But I say to you, Do not resist an evil person. But whoever strikes you on the right cheek, turn to him the other also.
40 And whoever wants to sue you and take your shirt, give him your cloak also;
41 And whoever forces you to go one mile, go with him two.
42 Give to him who asks you, and do not turn away from him who wants to borrow from you.
43 You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’
44 But I say to you: love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you,
45 That you may be sons of your Father in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
46 For if you love those who love you, what reward have you? Do not even the publicans do the same?
47 And if you greet only your brothers, what do you do more than others? Do not even the Gentiles do the same?
48 Therefore be perfect, just as your Father in heaven is perfect. (Matt. 5:38-48)
This passage calls for a level of engagement with enemies that is unattainable in this world. This does not mean that we cannot use the military or respond to aggression with appropriate force. Jesus is speaking here about our daily interactions with people who are not always pleasant to us, who may be prejudiced and distrustful of us.
So our main goal for 2024 is to pray for the worst person in our circle, the one who has the most negative influence on our lives. We need to pray for his repentance, for the Lord to give us wisdom on how to properly interact with him, how we can heap “burning coals” on his head, how we can have a good influence on his way of thinking and show him the true love of Christ and His mercy. And as someone prayed for us when we were still sinners, we will be able to effectively tell people about Salvation and the imminent coming of Jesus Christ to judge this world.
May the Almighty bless you in your search for Truth.
With respect, prayers for you and God's love
Rustam Kodash Nasyrov
February. Personal Relationship with God