Not being Jewish, I would have to say that I don’t think what Jesus said in the synagogue at Nazareth was very tough but an indication of His great mercy and compassion. The history of God’s relationship with His people had been a very Jewish story up to this point. I have an empathy for Jewish people, in some ways they are like an older brother or sister; and, I long for the day when their hearts hear the good news, for the first time. 

I don’t have much to add to what Selwyn says, and I did like his conclusion: “It is significant that Jesus omitted the words found in Isaiah relating to the Day of Vengeance – the day when God would punish the wicked. The stories our Lord told concerning Elijah and Elisha seemed to make the point that in the new kingdom just about to be ushered in, God would extend mercy and liberation even to the ‘wicked’ Gentiles. This was an offensive and scandalous idea (to the Jews of His day).”

In reading Selwyn study today I think it’s important to re-read the words which caused upset to the residents of His hometown, Nazareth (Luke 4:22-30):  “All spoke well of him and were amazed at the gracious words that came from his lips. “Isn’t this Joseph’s son?” they asked.  Jesus said to them, “Surely you will quote this proverb to me: ‘Physician, heal yourself! Do here in your hometown what we have heard that you did in Capernaum.’ ”

“I tell you the truth,” he continued, “no prophet is accepted in his hometown. I assure you that there were many widows in Israel in Elijah’s time, when the sky was shut for three and a half years and there was a severe famine throughout the land. Yet Elijah was not sent to any of them, but to a widow in Zarephath in the region of Sidon. And there were many in Israel with leprosy in the time of Elisha the prophet, yet not one of them was cleansed—only Naaman the Syrian.”

All the people in the synagogue were furious when they heard this. They got up, drove him out of the town, and took him to the brow of the hill on which the town was built, in order to throw him down the cliff. But he walked right through the crowd and went on his way.”

The first point is that many in His audience would have heard about the miracles He had performed in Capernaum and they would have had expectations of seeing something amazing, which may have benefited them (more than He had done for the people in Capernaum). However, Jesus says two important things; one, He is indeed a prophet and much more than a prophet He is the World’s Messiah. Therefore, not the type of Messiah they expected: firstly, He predicts that they will not accept Him; and, secondly, His good news is meant for Jews and non-Jews (Gentiles). He highlights the latter point by referring to Elijah and Elisha (two highly respected Jewish prophets) who both were instruments  of God’s blessing to Gentiles.  As Selwyn says: “In these two simple stories Jesus said, ‘The Gentiles are also loved by God’.” These words, to nationalistic and religious Jews, was enough to kill over.

The good aspect for me, not being Jewish, is how glad I am that Jesus included us Gentiles, into His good news story! What do you think?

I agree with what Selwyn has written. Many Christians know that Jesus said: ‘Love your enemies’; but, the majority in the western world do not put this teaching into practise. For many, it’s an intellectual understanding of Jesus’ message, but the message has not travelled down from the head to the heart – many relationships between Christians are flawed because of their inability to let go of hurts and insults – it’s a question about unconditional forgiveness and the necessity of asking God’s help in enabling us to love those who hurt us (or our family/friends).

Selwyn’s bit on the seven categories is excellent; and so, I’ll repeat them here: “We are to love our enemies – category 1; we are to do good to those who hate us – category 2; we are to bless those who curse us – category 3; we are to pray for those who ill-treat us – category 4; we are to offer the other cheek to those who strike us – category 5 (a blow on the cheek, by the way, symbolised in Jewish culture an act of ultimate contempt and its punishment under the law was a fine equivalent to a year’s wages); we are to offer our tunics to those who demand our cloak – category 6; we are to give everyone who asks us and, if they take what belongs to us, we are not to ask for it back – category 7. Tough words!”

Notice the action words in the above section: to love, to do good, to bless, to pray, to offer; and, to give. Who are we directing these actions towards – our best friend? No – these actions are directed towards our enemy. Why is it, that God wants us to act this way towards people who hurt us?

Lastly, Selwyn’s conclusion is a real challenge for everyone – it’s an acid test: “Jesus’ true disciples, however, accept it (the message to love their enemies) and by His strength demonstrate agape (God’s love) wherever they go.”

I liked Selwyn’s conclusion: “We are to love others as Jesus loved us (John 13:34-35). When we draw from God’s agape love then pride is immediately dislodged from within us and we care for our neighbour’s welfare with the same intensity and eagerness that we care for our own. This is terribly challenging, but don’t you find is something you long for?”

There are many people who question their self-worth. For a variety of reasons they have a low opinion of themselves -  one way to balance these negative thoughts is to meditate on the fact that Jesus bought your life and gave you eternal freedom, rest and peace. You are as valuable as His precious blood – just think about it for a moment – the blood of our God who created everything, was shed for you. There is not enough money in the universe to pay for a drop of His blood – in a way there is not enough money to buy you – you are worth much more than that. So,  given how precious you are in God’s eyes, you should take good care of yourself. In the same way – you should care for others – even your enemies. Do you agree?

I agree with what Selwyn says regarding the observation that most people live by the rule: ’one good turn deserves another’, or said another way; ‘I’ll scratch your back if you scratch mine.’  Selwyn summarises the rule as follows: ” … we should appreciate things done for us and return people’s favours.”

He goes on to say: “Agape love (the way God loves us) is not returning smile for smile, or favour for favour – even those outside the kingdom can live by that rule … the new law of excess is in.” That is, we love our neighbour in the same way God loves us. We (those who follow Jesus)  smile at another with no expectation that a smile will be returned. We help others with no expectation that they will help us - to return the favour. We don’t keep a record of what we do for other people – there is no account book of how much love we have given to others - we just pour it out, over others, as God’s love is poured over us, to overflowing and producing rivers of life. Do you agree?

Today, Selwyn talks about the good Samaritan – in the time of Jesus, the Jewish people did not think that anything good could be said about the people living in Samaria.  In a way, very similar to the Jews’ relationships to the Arabs living in Israel at the moment.  In the story of the good Samaritan – the person who helps the injured Jew, is not another Jew, but someone who is seen as having no standing or place in their society – a ‘national’ enemy – someone, who would be expected to walk on by.  The Jews, who did not help, could have offered the excuse of not wanting to become ‘unclean’, which according to their religious law was a possibility if they had touched a dead person. They could have said that their spiritual ‘purity’ was more important than helping an injured person.

Jesus is putting the reason for the law above the letter of the law. Selwyn’s conclusion captures this point well: “What is Jesus saying here? He is pointing out the difference between law and agape love (agape = God’s perfect love). Agape love is indiscriminate; it doesn’t draw lines of responsibility and exclusion. Agape love is determined and bold; it doesn’t allow religious custom to deter it. Agape love is expensive; it lends without thought of return. Agape love is the sign of the new kingdom, and our expression of it the sign we are its subjects.”

Those who follow Jesus can say: “Father, forgive our enemies for they do not know what they are doing.” It’s not easy to do, and without God’s help it’s impossible to say these words from our heart – yet say them we must – if we are a member of God’s kingdom. Do you agree?

For the last few days, Selwyn has been discussing the parable of the vineyard owner who hires workers at various times throughout the day – the workers who are last to be hired (and who have worked for only one hour) are paid first and they receive the same as those who have worked all day. One of the important points is that  those who worked all day complained that they didn’t receive more (yet they received exactly what was agreed to, with the owner); if they had the same generosity of heart as the vineyard owner they would have rejoiced with the owner because of the benefit to members of their own community/village. It’s all to do with humility and lack of ‘expectation’ that we find with children (Matthew 18:1-9)  and those who are rich in grace but humble themselves to serve others. Humility is linked with our trust that God will reward us justly – we don’t have to worry that we will be underpaid – rather, it’s His nature such that we will receive more than we deserve!

The thief on a cross next to Jesus is in heaven  and we should rejoice about that – not complain that he may have received the same reward as us – even if we have given our entire life in serving Christ. We have a relationship with Jesus, and we show the depth of this relationship when we celebrate His generosity to those who come with empty, outstreatched hands!

Today, we move on to one of the hardest of sayings: “Love your enemies and pray for those who persecute you… ( Matthew 5:44).” The word used for love means, as Selwyn says, “a love which is unconditional, wholly unselfish, compassionate, generous, patient and forgiving“; let’s put this saying to the test. This word from Jesus, our God, means that those in USA and elsewhere, must forgive and LOVE those who  killed people in the Twin Towers back in 9/11. This is simply shocking – is it not – it’s too hard to accept – but, that’s what we are called to do – yet many are called and few are chosen because they can’t accept what it means to live out this truth.

I agree with Selwyn: “I venture to suggest that His emphasis on loving one’s enemies doesn’t go down well in this modern age either!”

Your response to this commandment from God – ‘love your enemies’ – will determine your entire future – there are no exceptions! What’s your view?