jmt356
Member
How are Christians to interpret Jesus’ commandment to love their enemies?
Jesus said, “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” (Mat 5:44).
I would estimate that the majority of Christians, viewing Jesus’ commandment within the context of the biblical meta-narrative, in which God not only condoned but often commanded violence against Israel’s enemies, interpret Jesus’ commandment as hyperbole rather than as axiomatically literal. Accordingly, most Christians do not read Jesus’ teaching as an injunction against using violence against one’s enemies, and one thus finds many Christians in the military, for example. Such an interpretation would be consistent with Jesus’ exhortation that his apostles purchase swords (“he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one” (Luke 22:36)).
There are, however, many pacifist Christians, including Anabaptists, Mennonites and Quakers, who read Jesus’ commandment to love one’s enemy literally. On this basis, they oppose the use of violence against one’s enemy in any circumstances, including even in the defense of justice.
I would like to know how such pacifists reconcile their literal interpretation of Matthew 5:44 (“love your enemies”) with the character of God throughout the Hebrew Scriptures (Old Testament). God regularly commands the Israelites to fight, conquer and destroy their enemies. Consider:
- Deuteronomy 20:1, which discusses the context of going “to war against your enemies,” sets the general tone for Israel’s relations with her enemies. It was one of war and destruction rather than self-sacrificial submission and love.
- The destruction of Heshbon, Bashan, Sodom, and many other nations throughout the Hebrew Scriptures serve as concrete examples of this vengeance against Israel’s enemies.
- Many of these examples can be read as examples of God’s using Israel as an agent to carry out punishment for these nations’ sins, but Jericho is also utterly destroyed by the Israelites, and the only fault I can extrapolate from the Scriptures is the fact that they inhabited in the land that God promised to the Israelites.
- The relations between Israel and their arch-enemies, the Philistines, is marked by violence rather than by self-sacrificial love. Consider, for example, when God sends His Spirit upon Samson to bring death and destruction against the Philistines (Jdg 14:19; Jdg 15:15; Jdg 16:30).
How do Christian pacifists deal with these verses (and many other instances of biblically-sanctioned violence) in literally interpreting Jesus’ commandment to “love your enemies”?
Jesus said, “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” (Mat 5:44).
I would estimate that the majority of Christians, viewing Jesus’ commandment within the context of the biblical meta-narrative, in which God not only condoned but often commanded violence against Israel’s enemies, interpret Jesus’ commandment as hyperbole rather than as axiomatically literal. Accordingly, most Christians do not read Jesus’ teaching as an injunction against using violence against one’s enemies, and one thus finds many Christians in the military, for example. Such an interpretation would be consistent with Jesus’ exhortation that his apostles purchase swords (“he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one” (Luke 22:36)).
There are, however, many pacifist Christians, including Anabaptists, Mennonites and Quakers, who read Jesus’ commandment to love one’s enemy literally. On this basis, they oppose the use of violence against one’s enemy in any circumstances, including even in the defense of justice.
I would like to know how such pacifists reconcile their literal interpretation of Matthew 5:44 (“love your enemies”) with the character of God throughout the Hebrew Scriptures (Old Testament). God regularly commands the Israelites to fight, conquer and destroy their enemies. Consider:
- Deuteronomy 20:1, which discusses the context of going “to war against your enemies,” sets the general tone for Israel’s relations with her enemies. It was one of war and destruction rather than self-sacrificial submission and love.
- The destruction of Heshbon, Bashan, Sodom, and many other nations throughout the Hebrew Scriptures serve as concrete examples of this vengeance against Israel’s enemies.
- Many of these examples can be read as examples of God’s using Israel as an agent to carry out punishment for these nations’ sins, but Jericho is also utterly destroyed by the Israelites, and the only fault I can extrapolate from the Scriptures is the fact that they inhabited in the land that God promised to the Israelites.
- The relations between Israel and their arch-enemies, the Philistines, is marked by violence rather than by self-sacrificial love. Consider, for example, when God sends His Spirit upon Samson to bring death and destruction against the Philistines (Jdg 14:19; Jdg 15:15; Jdg 16:30).
How do Christian pacifists deal with these verses (and many other instances of biblically-sanctioned violence) in literally interpreting Jesus’ commandment to “love your enemies”?