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Explanation for:
Matthew
5
:
45
That you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad, and raineth upon the just and the unjust.
12
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"If someone adheres to the commandments of God and becomes a child of God, this person is not a child by nature but by choice."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The command is significant and demands a courageous spirit and remarkable deeds, leading the Savior to promise a reward unlike any associated with previous commandments. Instead of promising earthly rewards to the meek or solace and forgiveness to the mourning and merciful, He offers the kingdom of heaven, affirming that they shall share in the divine likeness: “that ye may be, saith He, like unto your Father which is in heaven.” Notably, He refers to God as \\"our Father\\" in this context, whereas in prior discussions of oaths He designated Him as God and the great King, indicating a reason to postpone further discussion on the topic. To explain what it means to bear God's likeness, He points out that as His sun shines on both the just and the unjust, and rain falls on the righteous and the unrighteous, God neither harbors animosity toward those who transgress against Him nor denies them His blessings. Of course, there is no true comparison, since not only do God's favors, but the richness of His majesty far exceeds anything imaginable. While you may be insulted by someone of your own kind, He endures insult from servants, particularly those who have received abundant kindness from Him. When you pray for your enemy, you extend goodwill through words, while God bestows significant and wondrous acts, illuminating their lives with sunlight and providing timely rain each year. In light of this, I acknowledge your divinity, to the extent that is possible for humanity. Thus, do not harbor hatred toward those who harm you when you have received such benefits and honor from them. Do not curse those who offend you; otherwise, you will endure the offense and miss out on the reward—you will suffer injury without recompense. It is truly irrational to endure the greater while refusing to endure the lesser. But how can you fulfill this? Consider that God became man on your behalf, humbling Himself to an extraordinary degree and suffering immensely for you. Yet you find it difficult to forgive the offenses of your peers? Do you not recall His words from the cross, “Father, forgive them; for they know not what they do” (Luke 23:34)? Are you not aware of Paul’s words: “He that is at the right hand of God, who also maketh intercession for us” (Rom. 8:34)? Even after His crucifixion and ascension, He sent apostles to those Jews who had slain Him, offering them innumerable blessings while enduring countless wrongs from them. Are you truly so wounded? What have you suffered that can compare to your Master's afflictions, who, despite bestowing countless favors, was bound, tortured, mocked, and ultimately executed in the most humiliating manner? If you are aggrieved, let your response be one of kindness, so that you may earn the most glorious crown for yourself and spare your brother from a grievous affliction. Just as physicians tend to patients in madness who strike and offend them, showing compassion because they understand the root of their behavior comes from grave illness, so should you cultivate the same mindset toward those who act maliciously against you. React to those who wrong you with understanding, as they act out of their own turmoil. Strive to free your enemy from his profound pride, and help him relinquish his anger and be free of the fierce demon of rage. When we see others in a state of wrath, it brings us to tears, but we must remember not to indulge in anger ourselves. Rather, let us treat those who are angry with compassion, recognizing their condition as akin to those suffering extreme miseries. When we observe someone in distress, tormented and struggling with what harms them, we offer our support without hesitation, and we strive to alleviate their suffering, regardless of the appearances. In the same manner, help those who are angry, supporting them like those who are afflicted with illness, and do not abandon them until they’ve expelled all bitterness. When such a person regains their calm, they will express their profound gratitude. They will clearly recognize the turmoil you have rescued them from. And more than their gratitude, God Himself will reward you abundantly for your compassion in delivering your brother from such a cruel malady. He will honor you as a figure of guidance, appreciating your gentleness. Witness how those in labor may bite their caretakers out of pain, yet those caretakers do not react with hurt feelings. They may feel the discomfort but withstand it bravely, empathizing with the suffering of those in labor. Emulate their generosity, and do not be less steadfast than the women who bear children. When those consumed by anger show vulnerability, they are even weaker than those in labor, and they will ultimately recognize your strength. If these commands seem burdensome, remember that Christ came to instill them within our hearts, aiming to make us a source of goodness for both friends and foes. Hence, He calls us to care for both; to our brothers, when He states, “If thou bring thy gift,” and to our enemies, as He charges us to love and pray for them."},{"author-name":"Gregory the Theologian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88c5f2a7f789cd7951c81_Gregory%20the%20Theologian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Let us adhere to the foremost and supreme command of God Himself, who bestows rain upon both the just and the unjust, and ordains that the sun shines upon all alike. He has provided generously for all inhabitants of the earth, offering both the soil and the springs, the rivers and the forests; for the birds, there is the expanse of heaven, and for those living in the waters, there is the sea. God has abundantly supplied all people with the essential needs of life—gifts not subject to human authority, laws, or the borders of nations, but given freely to everyone in generous measure, so that none are left wanting. God has graciously furnished humanity to illustrate through the equal sharing of His blessings the inherent dignity of our nature and the depth of His benevolence. Yet, despite this, individuals hoard gold, silver, luxurious clothing, precious stones, and other such treasures in the ground—mere tokens of strife, discord, and historic violence from those who revere the Almighty. Subsequently, they foolishly disregard their own kin in times of need, refusing to assist even with their excess. Oh, the ignorance! Oh, the folly!"},{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"The Lord intentionally stated, \\"on the just and the unjust,\\" rather than \\"on the unjust as on the just,\\" indicating that God does not bestow all His blessings upon every person, but rather upon a select group of saints. It delights Him more for sinners, despite their unworthiness, to partake in His blessings than for the righteous, despite their worthiness, to be denied them. Similarly, when the Lord expresses His anger towards sinners, He directs His chastisement solely towards them; however, both the righteous and the unrighteous experience its effects. Just as He does not distinguish between the sinful and the righteous in the bestowal of goodness, He does not differentiate between them in the presence of adversity. In goodness, He blends the sinful with the righteous to prevent them from feeling abandoned and descending into despair. Conversely, in times of hardship, He does not separate the righteous from the wicked to guard against their assumption of being favored, which could lead to pride. This is particularly true because what is good for the wicked does not benefit them but often causes them harm, whereas what is troubling for the righteous ultimately serves their growth and spiritual benefit."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"It is written, “May you be sons of your Father in heaven.” This statement sheds light on why John affirms, “He gave them authority to be children of God” (John 1:12). In essence, there exists one Son who is completely without sin by nature. However, through the authority bestowed upon us, we become children, as we fulfill His commandments. This underscores why apostolic teaching refers to our “adoption,” through which we are granted an eternal inheritance, making us co-heirs with Christ. Consequently, through spiritual rebirth, we are transformed into sons and brought into the kingdom of God, not as outsiders, but as His creations and beloved children.\\n\\nSince the Father invites us to this reality through His only begotten Son, He calls us to share in His likeness. He suitably commands His sun to shine on both the righteous and the unrighteous, and sends rain upon the just and the unjust. One may interpret “His sun” as not just the physical light visible to our eyes, but as Wisdom, of whom it is said, \\"She is the reflection of eternal light\\" (Prem. 7:26), and also, “The sun of righteousness shall rise for me,” and, “But for you who fear my name, the sun of righteousness shall rise” (Mal. 4:2). Similarly, “rain” can be seen as the dissemination of true doctrine, for Christ appeared to both the good and the wicked, proclaiming the Gospel to all. Alternatively, one might understand this sun as the physical light offered to both humans and animals, with rain representing that which produces fruit, which sustains our bodies. However, it seems more plausible to view this spiritual sun as rising solely for the righteous and holy, as reflected in the lament of the wicked in the book of Wisdom: “And the sun hath not lightened us” (Prem. 5:6). Likewise, this spiritual rain nurtures only the good; the wicked are epitomized by the vineyard, concerning which it is said: “And I will command the clouds not to rain upon it” (Isaiah 5:6)."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"Are you able to recognize the blessings bestowed upon you by the one who criticizes and disdains you, provided you are prepared to persevere? The reference to rain and sunshine signifies both understanding and instruction, as God consecrates and guides all."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"God stands as the Father of humanity, both as their Creator and as their Guardian and Sustainer, reflecting the intrinsic nature of a father who cares for his children. The children of God are those who emulate Him through virtue, to the extent that it is possible for humanity, for it is inherent for a child to mirror their father. He teaches us to be children of God not by nature, but by likeness—specifically, through the act of loving our adversaries. Despite being bombarded with scorn from the wicked and unjust, blasphemed, and stripped of His dignity, He nevertheless loves them. He directs His sun to shine upon both the righteous and the unrighteous, and He sends rain on all alike. He bears wrongdoing from His servants, while we often falter in extending kindness even to those who are our peers. He offers them countless significant blessings, yet invites us to imitate Him and be called His children. Through the sun and rain, He represents all necessities of life, for through these means all things take root, are nurtured, and reach fruition. This can also be interpreted differently. He encourages us to be children of God by following the example of His Son, who faced numerous insults from His enemies, reciprocating with love and kindness, teaching and healing, and ultimately, while nailed to the Cross, prayed for them, proclaiming, “Father, forgive them; for they know not what they do” (Luke 23:34). Thus, Christ urges you to seek reconciliation with your peers: He first advises humility before your brother, then to love your enemies and pray for them, as previously mentioned."},{"author-name":"Tichon of Zadonsk","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989ff6b5b4c943e70095_Tichon%20of%20Zadonsk.png","category":"Holy Fathers and Teachers","century":18,"exegesis-text":"He who extends his love not only to friends but also to adversaries demonstrates that he is a child of God through grace. Such a person reflects the character of the Heavenly Father, Who ‘commands His sun to rise over the evil and the good, and sends rain on the just and the unjust’ (Matthew 5:45). This indicates that God bestows His favor indiscriminately based on love alone, desiring ‘that all men be saved’ (1 Tim. 2:4), regardless of their moral standing. The magnitude of being called a child of God defies explanation, and human understanding falls short. Thus, when one loves both friends and foes, he mirrors the behavior of God, akin to a child emulating his father by ‘being imitators of God, as beloved children’ (Eph. 5:1). \\n\\nA hallmark of the Christian spirit is the love for enemies. Those who practice such love are merely repaying the affection given by sinners, tax collectors, and pagans. However, Christians are called to an elevated form of love: to love not just those who reciprocate, but to extend grace even to those who are hateful; not merely to express gratitude towards the good, but also towards those who do wrong; not only to bless friends, but also to pray for those who persecute them (see Matthew 5:44). Therefore, to love exclusively those who love us reveals a lack of Christian action, essentially aligning oneself with the Gentiles and great sinners. Genuine Christian love ‘seeks not its own’ but encompasses everyone without prejudice (1 Cor. 13:5). To love only those who love oneself results in reciprocation driven by self-interest, valuing personal gain over neighborly love. If there were no discernible benefit, such love would not exist, reflecting the worldly ways of Gentiles. This is why Christ admonishes: ‘If you love those who love you, what reward will you get? Do not even tax collectors do the same? And if you greet only your own people, what are you doing more than others? Do not even pagans do that?’ (Matthew 5:46, 47). As such, Christian virtue is found not in loving only those who reciprocate, but in loving all without regard for personal gain.\\n\\nThe failure to love those who love oneself is a sin even the Gentiles reject, for basic human reasoning urges love towards them. Greater sin lies with those who fail to love their loving neighbors, for this reveals a loss of rationality, becoming worse than an unbeliever. The Apostle states, ‘Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever’ (1 Tim. 5:8). It is said, ‘Whoever rewards evil for good, evil will not depart from his house’ (Proverbs 17:13).\\n\\nLoving one’s enemies and doing good to those who hate represents a significant virtue. Through this, individuals overcome themselves, gaining a victory more glorious than the conquest of cities or nations. By embodying humility, pride is vanquished; goodness and meekness dispel malice; the old self yields to the new; the worldly and worldly pursuits fall away; hence, the Christian ‘walks in good works’ (2 Tim. 4:7). This act draws favorable attention from the exalted Jesus, who prepares an imperishable crown for those who strive. Overcoming evil with good is a magnificent triumph—a triumph over oneself! Embracing hatred with love and acting kindly towards the malicious is a beautiful sight.\\n\\nJust as fire cannot extinguish fire, hostility cannot quell hostility but rather ignites it further. Consequently, disputes, conflicts, violence, bloodshed, and various evils emerge. Conversely, through gentleness and love, even the most fierce enemies can be subdued and reconciled. The narrative from the first book of Kings illustrates how Saul pursued meek David. When David spared Saul's life in the wilderness, Saul awoke, acknowledging his wrongdoing: ‘I have sinned, return, my son David, for I will do you no more harm; for my life was precious in your sight; I have acted foolishly and have made a grave mistake’ (1 Sam. 26:21). This exemplifies how love and gentleness can lead fierce adversaries to humility.\\n\\nLoving our enemies also emboldens us in prayer. When we willingly forgive their offenses, we can approach our Heavenly Father without guilt, saying, ‘Forgive us our debts, as we also have forgiven our debtors,’ which enmity would hinder. \\n\\nOur adversaries bring humility, stirring pride and self-importance within us, prompting self-awareness of our weaknesses and fostering diligent prayer. Thus, while they may not intend to bless us, they inadvertently nurture us spiritually if we respond to their malice with compassion. David, faced with the hostility of his enemies, came to God like a deer longing for water, with his prayers filled with longing. Hence, we ought to love them rather than harbor anger, recognizing that they unintentionally do us good. For those ‘who love God,’ and, according to His command, also love their enemies, ‘all things work together for good’ (Rom. 8:28). For them, the animosity, malice, and persecution from their foes can be beneficial, even if unwittingly.\\n\\nChrist imparts this guidance: ‘Do to others as you would have them do to you’ (Luke 6:31). No one desires enmity from others, thus they should not reciprocate hate. Everyone seeks assistance from their foes in times of need. For instance, if one were to fall prey to thieves or enemies, they would plead for mercy from their adversaries. This dynamic is evident during battle when a defeated combatant might beg for mercy from a victorious enemy. Those who wish mercy for themselves ought to likewise offer it in action. David exemplified this when he spared Saul, his pursuer, showing love and compelling Saul to commend David: ‘My life was precious in your sight.’\\n\\nUltimately, our truest adversary is the devil, who seeks to harm both our souls and bodies. This malevolent spirit incites others to persecute and provoke us, often serving as the root of our strife. He employs people to persecute us, attempting to draw us away from patience and love for God, instigating enmity and quarrels, in which he delights. Thus, we must direct our enmity solely towards him, our eternal opponent, resisting him steadfastly, allowing patience and love to triumph over animosity. We should feel compassion for those led astray, deceived by his malevolence, causing them to enact harm against us. Their bitterness indicates they are ensnared in his darkness, captive to his wickedness. ‘Anyone who hates a brother is a murderer; and anyone who commits sin is of the devil, because the devil has been sinning from the beginning’ (1 John 3:15, 8). It frequently happens that those who are our foes eventually repent for their antagonism. Saul experienced remorse and confessed his sins against David: ‘I acted foolishly and have greatly sinned’ (1 Sam. 26:21). God, in His mercy, softens hearts, as countless testimonies reveal. Thus, we should show pity for our enemies rather than harbor resentment, for they inflict greater harm upon themselves than on us, damaging their own souls, which are far more valuable than our bodies. A person may wrong their neighbor without incurring their own spiritual ruin, becoming guilty in God’s judgment.\\n\\nThe examples from the saints of God inspire us toward this calling. The Gospels attest to how Christ loved His enemies while dwelling among men. Despite being reviled and persecuted by the Pharisees, He longed for their repentance and salvation, weeping for Jerusalem, which stood against Him (see Luke 19:41), foreseeing its destruction. Tears shed for an enemy signify profound love, contrasting strongly with rejoicing in their downfall. While being crucified, He prayed: ‘Father, forgive them, for they know not what they do’ (Luke 23:34). St. Stephen, while being stoned, prayed for his executioners: ‘Lord, do not hold this sin against them’ (Acts 7:60). David mourned not only for his son Absalom, who turned against him (2 Sam. 18:33), but also for Saul when he died (2 Sam. 1:11-12). Weeping for one’s enemies reflects the love of the weeper. The saints embody mercy and compassion, guided by the loving Spirit of God, focusing not on their own offenses but on the plight of those who pursue them. The apostles echoed this sentiment, stating, ‘When we are slandered, we bless’ (1 Cor. 4:12), successfully overcoming the world not through arms but through love, patience, and the Word of God, “with the Lord’s help and the affirmation of His message through signs” (Mk. 16:20).\\n\\nSt. John Chrysostom speaks to us with timeless wisdom regarding love for our foes. He poses this question: ‘What need is there for your vengeance if there is no benefit to you?’ At the end of days, such retribution will lead to torment as a transgressor of divine laws. If a king mandates care for one's adversaries or faces death, would not all, fearing imminent physical death, comply with that decree? What judgment does the one deserve who, out of dread of physical death—and disregarding the inherent duty of nature—endures much but flouts the divine law of the Creator?’ \\n\\nThus, against Christ’s command stand those who withdraw love from their enemies, who curse the ones that curse them, who do evil rather than good toward those who hate them, and who do not pray for those who harm them. Rather, they pray against them, showing affinity for those who return their self-love, acting no differently from Gentiles, tax collectors, and sinners, as Christ affirms, for even they love those who love themselves.\\n\\nConsequently, such behavior reveals they do not belong to the children of God, who emulate their Heavenly Father, Who ‘commands His sun to rise over the evil and the good, and sends rain on the just and the unjust’ (Matthew 5:45). They ought to embrace both friends and enemies within their love and perform good not only for the righteous but also for the wicked.\\n\\nIf those who love only those who love them align with Gentiles, then what shall be said of those who refuse to love those that love them, who shed innocent tears instead of wiping them away, who do evil to the innocent instead of defending them, and who neglect widows, orphans, and the destitute, despite having received no harm? The truth is clear: such individuals are worse than the Gentiles, who detest inhuman traits and prosecute them under their laws, extinguishing the last remnants of reason and adopting a brutish nature, regardless of their facade before men.\\n\\nThose who repay kindness with evil, who attack their benefactors instead of expressing gratitude, exhibit behavior more egregious than the brute beasts. For even animals recognize and serve their kind masters—the dog shows affection toward the one who feeds it, protecting from danger; yet the ungrateful fail to acknowledge their benefactors, demonstrating a madness worse than that of beasts. This includes those who neglect their sovereign, who uphold public order; those who malign their shepherds, who tend their flock; those who insult the names of their teachers; and children who dishonor their parents. All who have received favors but repay good with evil should heed Solomon’s warning: ‘Whoever rewards good with evil, evil will never depart from their house’ (Proverbs 17:13).\\n\\n‘How can I love my enemies?’ you might ask. 1) While it may feel burdensome to love those who oppose us, Christian duty calls us to act not according to our desires but in accordance with God’s law. This Christian endeavor encourages us to combat our fleshly impulses, ‘crucifying the flesh with its passions and desires’ (Galatians 5:24-25). Shall we yield to the flesh that seeks our ruin through disobedience, or will we obey Christ’s command, which seeks to redeem us? ‘If you live according to the flesh, you will die, but if by the Spirit you put to death the misdeeds of the body, you will live’ (Rom. 8:13). \\n\\n2) If our hearts resist fulfilling Christ’s command, such weakness reveals our need to pray fervently for ‘a new heart and a new spirit’ (Ezek. 18:31; 36:26), that we may diligently and joyfully carry out His will and to do good. \\n\\n3) Remember the teachings of St. John Chrysostom when anger towards an enemy arises. \\n\\n4) The enmity and malice inherent in your enemy merit disdain as the work of the devil, yet they themselves, as beings created by God, deserve your love. Strive to hate the malice of your adversary without hating the person; allow love to drive out the hatred, and you may either improve them or, if they remain unchanged, you will better yourself."},{"author-name":"Ignatij (Briantchaninow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ce37597540c9caa5df5_Ignatij%20(Briantchaninow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"True love for one’s neighbors leads to being embraced by God, as stated in Matthew 5:45. This means the grace of the Holy Spirit enters the heart, filling it with divine love for God. A heart tainted by bitterness and unable to fulfill the Gospel's command to love one’s enemies must be healed by the methods outlined by the Lord: we are called to pray for our adversaries, refrain from judgment, avoid gossip, speak kindly of them, and act with kindness towards them as much as we are able. Through these actions, we can quench the flames of hatred that arise in our hearts, restrain it consistently, and diminish its power. Yet, it is only through the workings of Divine grace that complete removal of evil is achieved."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"Children of the Heavenly Father. All people are inherently offspring of one Father in heaven, who is their Creator and Sustainer; however, not everyone is a child through the grace of adoption, as not all are recipients of divine grace. The love for one’s enemies is a profound and spiritual characteristic, representing a remarkable victory over the flaws of fallen human nature. To cultivate this love, one must undergo a rebirth into a new life of grace and thereby become an adopted child of the celestial Father; those who embody this virtue are indeed true children of the heavenly Father. The command to cause His sun to shine, etc. serves as a beautiful and clear illustration of God's all-encompassing love. Both the righteous and the unrighteous receive and benefit from the unceasing, gentle light of the sun, which brings life to all, while the nourishing rain falls upon the lands of both the just and the unjust."},{"author-name":"Philaret (Amphiteatrov)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896e9b7a2ebaf99e4620a_Philaret%20(Amphiteatrov).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"This passage presents the pinnacle of virtues and exemplifies genuine, pure, and selfless love for humanity, a characteristic unique to true Christians. The Saviour instructs us not merely to endure occasional wrongs but to continually love our adversaries in our hearts. As an expression of this love, we are called to bless those who insult and condemn us, to genuinely do good to those who hate us, and to earnestly pray before our all-seeing God for those who offend or persecute us. Before His crucifixion, the Lord Jesus Christ encouraged His disciples and all who heard His teachings to aspire to this supreme form of love. He highlighted the boundless compassion of the heavenly Father, who commands the sun to rise each day, granting light to both the righteous and the wicked, and sends rain in due season to both the just and the unjust, providing daily lessons in love for His children. Furthermore, after the sufferings of Christ, His redemptive wounds continue to proclaim to all believers the message of love towards our enemies. What hardened heart could continue to harbor hatred towards a neighbor, even an enemy, upon reflecting deeply on the crucified Saviour? In His unfathomable anguish on the Cross, He implored the Father for the salvation of those who crucified Him, saying, “Father, forgive them; for they know not what they do” (Luke 23:34). Thus, dear friends, the command to love our enemies, with its profound significance and rarity, must be integral to the Christian faith; without it, our love falls short, akin to that of tax collectors and pagans, as the Saviour pointed out, who also love their friends and reciprocate kindness. Indeed, all expressions of love toward neighbors are incomplete without love for adversaries. Lacking this, we may merely love ourselves through our friends and benefactors, seeking their companionship for the benefits and comfort they provide. However, the Saviour desires from us a love that is pure, devoid of any self-interest— a love akin to that of St. Paul the Apostle, who prayed to the Lord that he might be separated from Christ’s inheritance if it would lead to the salvation of his persecutors, the Jews (Romans 9:3). He calls us to love as perfectly as the Father in heaven, who loved a world that stood against Him to the point of giving His only begotten Son, that whosoever believes in Him should not perish but have everlasting life (John 3:16). Amen."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The Redeemer offers them the promise that they may become like God to the extent that is attainable for humanity: \\"THEN BE SONS OF YOUR FATHER IN HEAVEN.\\" Thus, what our ancestral figure Adam aspired to in the Garden of Eden is now fulfilled through the love of God, which both assures and instructs us. God pledges to take us as His own, inviting us to emulate Him. The wonderful aspect of this extraordinary gift is how minimal it requires of us: \\"Love your enemies, that you may be sons of your Father in heaven.\\" All humanity shares the origin of one divine Father in heaven, the Creator and Sustainer; however, not all are children of God by grace. Those who extend brotherly love to their enemies, who mourn for their misdeeds and intercede for them as a friend, a sibling, or a worthy benefactor, are truly blessed children of the heavenly Father, who cherishes the righteous and shows compassion to the sinful. He even commands His sun to rise, distributing its rays of light upon both the good and the wicked, and sending down life-giving rain on both the just and the unjust. This offers a beautiful and relatable representation of God's boundless love. The Lord generously dispenses His gifts to all His creations; both virtuous and wicked individuals alike receive and benefit from the soothing warmth of the sun, as well as the nourishing rain that falls upon the lands of all. Blessed Theophylact expresses that the sun and rain also symbolize the grace of the Holy Spirit and the teachings of Christ; Christ is ever-ready to share His grace with everyone and instructs all in how to love. We must learn from our heavenly Father how to do good to our adversaries. Reflect on who He is and who you are. St. John Chrysostom points out, \\"You are insulted by one like you, but He is a servant, one who has received countless blessings from Him.\\" When you offer prayers for your enemy, you extend kindness through your words, while God bestows upon them profound and extraordinary gifts, enlightening them with sunlight and timely rains. But if you feel deeply wronged, ask yourself what you've endured that is comparable to your Master’s suffering. When those afflicted by illness lash out at their caregivers, it is often in those moments that the caregivers feel the deepest compassion and strive to heal them. Seek to liberate your enemy from the fierce demon of anger; he suffers more than one possessed by demons, for even in his madness he retains his mind, making his wrath inexcusable. God Himself will reward you for rescuing your brother from such a grievous affliction."}]}
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