Christian Art | Lent | Daily Verses
Matthew 5: 43-48 – Lent Week 1, Saturday; also Tuesday Week 12 (King James Audio Bible KJV)
43 ¶ Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
45 That ye may be the children of your Father which is 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 ye love them which love you, what reward have ye? do not even the publicans the same?
47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
The Sermon on the Mount continues with Christ’s call to reconciliation and forgiveness. Jesus urgently wishes the Jews to be at peace among themselves, and he implores his listeners not to aggravate the Roman oppressors, whose utter brutality in suppressing dissent would indeed ultimately destroy Jerusalem. (We should remember that, prior to AD 70, thousands of Jews could be crucified at just one go to suppress insurrectionary threats.) Just as God’s love is for everyone, so we should see everyone as being our neighbour. This is the truth of the teaching of Levitus (19:18): ‘You shall love your neighbour.’
Matthew particularly includes this saying of Jesus because, at the time when he is writing, as in the time of Jesus, there was much competition between rival factions, including among the Jews. The destruction of the Temple, and the slaughter in Jerusalem, in AD 70 would not have helped this situation: this plunged the Jewish people into greater confusion; enemies must have been sensed on every side. Matthew’s Gospel is, then, both a call to brotherly unity and a call to love and to seek to understand all mankind. Especially when people of different faiths and cultures live proximately, and thereby, as we see in the 21st Century, when tensions can be most liable to arise, there is a need to see all people as our neighbours.
These Bible verses develop on the themes of yesterday’s reading. We must reach out with love for all. We think of Jesus tortured and crucified. Despite the agonizing pain and the humiliation, being whipped, spat at, mocked with a crown of thorns, forced to carry his cross through the streets and the jeering crowds, stripped and nailed to the cross to die, Jesus’ thought is to petition his Father to forgive those who are torturing him to death, and to find an excuse for them: ‘Father, forgive them, they know not what they do.’ Jesus loved the people who are killing him. The poison of hatred did not succeed in polluting Christ’s love for us all. ‘Love your enemies.’
It is entirely just, therefore, that we are commanded to be perfect. Strictly speaking, this is impossible: God alone is perfect. We are taught, though, to model ourselves on the perfection of God, while we realise our human flaws and the infinite distance between ourselves and God. We pray for the considerable help grace can give to us as we seek to move toward divine perfection. We should think as well of which particular forms of perfection we are called to imitate. The context suggests that Jesus is thinking of God’s love and mercy. This is a universal call to holiness, to all the brotherhood of man. Christ commands everyone, without exception, to be thus perfect.
‘He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.’
King James Audio Bible | Endnotes
How Does Jesus Teach That God Is Love?
The events of the Garden of Gethsemane and the Crucifixion of Jesus, Jesus on the Cross, offer powerful reflections on the idea that ‘God is love’.
In the Garden of Gethsemane, Jesus faced the agony of knowing that he was about to undergo the worst possible suffering and death. As he prayed to God for strength and courage, he showed his complete trust in the love of God. Jesus knew that his sacrifice would be the ultimate act of love, and he was willing to endure the pain and suffering because he believed in God’s love for humanity.
At the crucifixion, Jesus’ love for humanity was once again demonstrated. As the Apostle John wrote: ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’ (John 3:16 KJV) Through his death, Jesus showed that God’s love is not limited by our human understanding. He bore the punishment for our sins so that we could be reconciled to God and experience his love and forgiveness.
The image of Jesus on the Cross has become a sign of God’s love for humanity throughout Christian history. The Cross declares that God is love, that God’s love is unconditional and sacrificial. It shows that God is willing to go to any lengths to demonstrate his love for us, even to the point of allowing his own Son to die.
The Gospel of Saint John opens with a powerful statement about the nature of God’s love: ‘In the beginning was the Word, and the Word was with God, and the Word was God.’ (John 1:1 KJV) This statement points to the idea that Jesus, who is often referred to as ‘the Word’. is a manifestation of God’s love for humanity. The Gospel goes on to describe Jesus as the light of the world, the way, the truth, and the life (John 8:12, 14:6).
Jesus’ death on the Cross is not simply an historical event, but a demonstration of God’s enduring love for all people. As the Apostle Paul wrote: ‘But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.’ (Romans 5:8 KJV) Through his death and resurrection, Jesus has provided a way for us to experience God’s love and forgiveness, and to live in hope of eternal life.
In conclusion, the Garden of Gethsemane and the crucifixion of Jesus on the cross offer powerful reflections on the thought that ‘God is love’. Jesus’ willingness to endure suffering and death shows his complete trust in God’s love, and his sacrifice on the Cross demonstrates the extent of God’s love for all people. Through his death and Resurrection, Jesus has provided a way for us to experience God’s love and forgiveness, and to live in hope of eternal life.
We are called by Jesus to acknowledge our Christianity to others, not to be afraid of physical threats or of other discomforts. In our own time, this encompasses a broad range of Christian experience, ranging from real physical, and mortal, danger at the hands of fanatical extremists of other faiths, to, in more civilized territories, the snide denigration of Christian faith by anti-theists, and such social embarrassment as might follow from this [ … ]
Christian Art | Life Of Jesus In The Gospels | King James Audio Bible KJV The Gospel Of Saint John 14: 1-7 | King James Audio Bible YouTube: Connection With The Life Of Jesus In The Gospels | King James Audio Bible The Gospels are not just a collection of stories or teachings, but a window into the life of Jesus. By reading and reflecting on the Gospels, we gain a deeper understanding of who Jesus was and what he came to do. As we read the Gospels, we see that Jesus was a man of great compassion and love. Jesus showed mercy to the outcasts and the marginalized, and he offered healing and hope to those who were in need. He also taught with authority, challenging the religious leaders of his day and offering a new way of living based on love and service. But the Gospels are not just a history lesson. They are also an invitation for us to enter into a relationship with Jesus. By reading and meditating on the Gospels, we can come to know Jesus more personally and deeply. We can learn from his example and seek to follow in his footsteps. So we may be encouraged to read the Gospels, perhaps starting with the Gospel of Mark or the Gospel of John, as we read paying attention to how Jesus interacted with others and how he responded to different situations. We may ask ourselves what you can learn from his words and actions, and how we can apply them to our own lives. And as we read, we can allow ourselves to be drawn into a closer relationship with Jesus. There truly is an historical Jesus. May the Gospels be a source of guidance, inspiration, and transformation for us all. How Much In The Gospels Is Historical, And How Much Is Myth, Legend, Trope, Figurative Thinking? It is difficult to say with certainty how much of the Gospels is historical in the modern sense of the word and how much is myth, legend, trope, or figurative thinking. The Gospels were written some years after the events they describe, and they were written from the perspective of the early Christian community. This means that the Gospels may contain a mix of historical facts and interpretation, as well as elements of myth, legend, and figurative thinking. That being said, scholars believe that the Gospels contain a good deal of historical information. For example, the Gospels describe specific places and events, such as the places where Jesus preached and the events of his trial and Crucifixion. These details suggest that the writers of the Gospels had access to historical information and intended to provide an accurate account of what happened. On the other hand, the Gospels also contain elements that are not seen by all as historical, howsoever this goes to the root of the faith, such as the miracles performed by Jesus and the accounts of his resurrection. Some see these as legends or myths that were added to the Gospels to help convey the message of the early Christian community. The question of how much of the Gospels is historical and how much is myth, legend, or figurative thinking is complex. What is important is that we approach the Gospels with an open mind and a willingness to engage with the stories and teachings they contain. We are in the Gospels in conversation with God – and with the many people who have had such faith and conversations – as with the historical Jesus. Why Do The Gospels Say Were People Afraid Of Jesus? There are several reasons why people may have been afraid of Jesus, according to the Gospels. One reason is that Jesus was a powerful and charismatic figure who challenged the religious and political authorities of his time. He spoke out against corruption and injustice, and he called on people to repent and turn to God. This type of behaviour was seen as threatening by those in positions of power, and they may have been afraid of losing their influence or authority. Another reason is that Jesus performed many miracles, such as healing the sick and casting out demons. These miracles were seen as evidence of his divine power, and they may have made people afraid of him. Some people may have been afraid of being healed or possessed by Jesus, while others may have been afraid of what would happen if they did not believe in him. Finally, some people may have been afraid of Jesus because of the prophecies and expectations of the coming of a messiah. The Jews of Jesus’ time were looking for a saviour who would deliver them from oppression and establish a kingdom of God on earth. When Jesus arrived on the scene, he may have been seen as a threat to the status quo, and some people may have been afraid of what he might do. Might The Fear Be Related To The Fear Of God – The Injunction To Fear God? Yes, it is possible that the fear of Jesus mentioned in the Gospels may be related to the fear of God. In the Old Testament, the fear of God is often used to describe a deep reverence and awe for God, as well as a sense of humility and obedience in the face of his greatness. This fear of God is seen as a positive and necessary quality for a faithful believer, and it is often linked to the idea of fearing God’s punishment or judgement. In the New Testament, the fear of God is also mentioned, but it is often portrayed in a more positive light. For example, in the Gospel of Luke, Jesus tells his followers not to be afraid of those who can only kill the body, but to fear God, who can destroy both body and soul (Luke 12:4-5). This suggests that the fear of God is not just about punishment, but about a deep respect for […]
George Herbert’s poem ‘Lent’ reflects theological and ethical principles underlying the Christian practice of fasting. The poem emphasizes self-discipline, spiritual reflection, and the redirection of personal resources toward charity, situating these practices within the broader context of Christian obedience and devotion [ … ]
