Throughout history, metals have held profound significance, shaping civilizations and symbolizing strength, resilience, justice, and divine provision. Sacred texts from across traditions reflect this importance, highlighting humanity’s relationship with metals like gold, silver, copper, and iron. The Old Testament, for instance, refers to iron and copper in mining and craftsmanship (e.g., Job 28:2), portraying the ingenuity of early metallurgical practices. The New Testament often uses gold and silver metaphorically, symbolizing wealth and spiritual lessons, while iron appears in the context of Roman military dominance. Similarly, the Qur’an emphasizes the significance of metals, dedicating an entire chapter—Surah Al-Hadid (Iron)—to explore the material and spiritual dimensions of iron. This chapter, “iron”ically, aligns with the atomic number of iron, which is 26. This connection is often interpreted symbolically to illustrate the Qur’an’s numerical and structural harmony rather than as direct scientific evidence [1]. Can such a connection between metals and sacred texts uncover a timeless narrative of innovation, faith, and the harmonious interplay between material resources and spiritual wisdom?

A divine gift to humanity

Holy Scriptures highlight the significance of iron in several verses. In the Old Testament, the verse “A land where the rocks are iron and you can dig copper out of the hills” (Deuteronomy 8:9) offers a remarkable insight into the understanding of metals during that period. Copper is described as being “dug from ore,” reflecting its extraction through mining and smelting, which was a well-established practice. In contrast, iron is referred to as “rocks,” a phrasing that aligns with the historical context (3300–1200 BCE) when iron was primarily sourced from meteoric material.

Iron is referred to in the Qur’an as follows (Al-Hadid 57:25): “Assuredly, We have sent Our Messengers with manifest truths (and clear proofs of their being Messengers), and We have sent down with them the Book and the Balance so that (relations among) humankind may live by equity. And We have sent down iron, in which is stern might and benefits for humankind, so that God may mark out those who help (the cause of) God and His Messengers, though they do not see Him. Surely God is All-Strong, All-Glorious with irresistible might.”

This verse conveys a dual message: iron as a resource of strength and utility and as a test of humanity’s ability to uphold justice. Its being “sent down” is both metaphorical, emphasizing its value as a divine provision, and literal, as modern science confirms its extraterrestrial origins. Scientists affirm that iron was formed in the cores of massive stars through nuclear fusion and later distributed across the universe via supernovae explosions. These celestial events brought iron to Earth, embedding it in the planet’s crust and even delivering it through meteoric impacts. This celestial journey reflects the Qur’anic portrayal of iron as a material uniquely provided for human benefit.

The descent of iron refers to its arrival on Earth during its formation via celestial processes like meteorite impacts. This process is scientifically understood as both a one-time event during Earth’s early development and an ongoing occurrence through sporadic meteorite showers. For more scientific and theological interpretations of iron’s celestial origins, see the reference by Dr. Eker.

Iron’s role in human civilization

Iron has been indispensable in shaping human history. Its use marked the transition from the Bronze Age to the Iron Age, revolutionizing agriculture, warfare, and infrastructure. Unlike metals like gold and silver, which are found in their native forms, iron is typically bound within ores, requiring advanced extraction techniques. This necessity reflects its value, and the ingenuity required to harness it.

The Qur’an acknowledges iron’s transformative role in civilization, particularly in the story of Dhul-Qarnayn in Surah Al-Kahf (18:96). Dhul-Qarnayn constructed an immense barrier using blocks of iron heated to glowing temperatures and bound with molten copper. This narrative highlights the sophistication of ancient metallurgical practices, which involved achieving high temperatures and carefully managing the properties of metals. The technique described mirrors the principles of modern semi-solid metalworking, where materials are heated to optimal states for shaping and bonding of dissimilar materials.

Prophet David’s mastery over iron

Another striking reference to iron in the Qur’an is found in Surah Saba (34:10): “And We made iron pliable for him.” This verse refers to Prophet David, who, by divine favor, was granted the ability to shape iron with ease. In an era when working with iron required immense effort, this gift was extraordinary. The ability to make iron pliable suggests a mastery of metallurgy far beyond the tools and techniques available at the time. It underscores both the practicality of iron and the divine facilitation granted to David in fulfilling his mission as a leader and protector. In parallel, verses in the Bible (Chronicles 22:3 and 29:2) indicate that Prophet David amassed substantial quantities of iron and other materials for the temple’s construction, demonstrating his role in organizing and supplying resources.

Historically, early ironworking was limited by the rudimentary furnaces of the time, which could not reach iron’s high melting point of 1,538°C. Instead, artisans relied on heating iron to a malleable state for shaping and combining it with other metals. The Qur’anic depiction of David’s skill thus points to a profound understanding of material science and a divinely inspired ability to harness it for good.

Prophet David’s era indeed aligns with the historical transition from the Copper Age to the Iron Age, as supported by archaeological findings, Biblical accounts, and Divine Texts. The Qur’an’s emphasis on his mastery of ironworking symbolizes this shift, portraying it as a divinely guided advancement in technology and human civilization. This harmony between historical evidence and sacred texts reinforces the idea that Prophet David played a key role in bridging these two transformative ages.

Iron’s transformative properties

What sets iron apart from other metals is its remarkable property of allotropy, allowing it to exist in different crystal structures depending on temperature and pressure. This unique characteristic enables iron to undergo phase transformations that enhance its strength, ductility, and hardness. When combined with carbon, iron forms steel, a material celebrated for its unparalleled versatility and resilience. The addition of other elements like nickel, chromium, and molybdenum further refines steel’s properties, enabling its use in everything from infrastructure to aerospace technology.

The Qur’an’s emphasis on iron’s strength and utility aligns with its material role in human progress. Its capacity to be shaped, alloyed, and tailored to specific needs has made it the backbone of technological advancement. From ancient tools to modern skyscrapers, iron has continuously empowered humanity to reach new heights of innovation.

The balance between might and morality

Beyond its physical properties, the Qur’an associates iron with justice and balance. In Surah Al-Hadid (57:25), the mention of the “Book” and the “Balance” alongside iron underscores this association. The balance represents the ethical framework guiding humanity, while iron symbolizes the strength to uphold justice. Together, they form a blueprint for societal harmony.

This emphasis on balance also mirrors the technical principles governing iron and steel. In modern metallurgy, the “equilibrium diagram” is a foundational reference in iron base production. This diagram maps the relationships between variables such as carbon content and temperature, defining the equilibrium states (e.g., ferrite, pearlite, or austenite) that yield optimal material properties. By maintaining this equilibrium, metallurgists create materials with the ideal balance of strength, ductility, and hardness, essential for diverse applications.

The symbolic and technical significance of balance aligns seamlessly here. Just as the equilibrium diagram guides metallurgists in achieving structural harmony in materials, the Qur’anic emphasis on balance calls upon humanity to seek ethical equilibrium in its use of power and resources.

In conclusion, the examination of iron within sacred texts reveals a profound interplay between divine wisdom, human ingenuity, and the material world. From the Old Testament’s descriptions of early metallurgy to the Qur’an’s dedicated Surah Al-Hadid, iron is consistently presented as a divinely provided resource of immense value. This value transcends mere material utility, encompassing spiritual and ethical dimensions. The Qur’an’s emphasis on iron’s being “sent down,” now corroborated by scientific understanding of its extraterrestrial origins, underscores its unique significance. The narratives of Prophet David’s mastery over iron and Dhul-Qarnayn’s use of it in constructing a formidable barrier highlight the advanced metallurgical knowledge and divinely inspired abilities associated with this metal. Furthermore, the Qur’an’s connection of iron with justice and balance resonates with the technical principles of modern metallurgy, where achieving equilibrium is crucial for optimizing material properties. This convergence of scriptural narratives, historical evidence, and scientific understanding reinforces the idea that iron is not merely a metal but a testament to divine wisdom, a catalyst for human advancement, and a symbol of the crucial balance between might and morality.

Note

For a deeper exploration of this numerical harmony, please refer to “Numerical Codes and Gematrical Mysteries in the Qur’an,” by Toprak in The Fountain.

References

• Colacino, Alessandro. Microstructural Evolution of Iron Meteorites. Thesis, University of Naples Federico II, 2020.
• Kamil Ezgin, “Iron Oxide Nanoparticles and Surah Iron (Hadeed),” The Fountain, Issue 74, March-April 2010.
• Noah Weaver, “Metals Have Character Too!” The Fountain, Issue 113, September-October 2016.
• Nuh Gedik, “Supernova Explosion and a Miracle of The Qur’an” – The Fountain, Issue 54, April-June 2006.
• Pense, Alan W. “Iron Through the Ages.” Materials Characterization, Vol. 45, 2001, pp. 1–20.
• Scott, David A. Metallography and Microstructure of Ancient and Historic Metals. Getty Conservation Institute, 1991.
• Sefik Hikmet Toprak, “Numerical Codes and Gematrical Mysteries in the Qur’an,” The Fountain, Issue 105, May-June 2015.
• Shahack-Gross, Ruth, et al. “Metalworking at Megiddo During the Late Bronze and Iron Ages.” Journal of Near Eastern Studies, Vol. 76, no. 1, 2017, pp. 53–74.
• Tylecote, R. F. A History of Metallurgy. 2nd ed., Maney Publishing for the Institute of Materials, 1992.
• Vander Voort, George. Metallography of Iron-Nickel Meteorites. Vac Aero International, 2018.
• Wertime, Theodore A. “The Beginnings of Metallurgy: A New Look.” Science, vol. 182, no. 4115, 1973, pp. 875–887.
• Yamauchi, Edwin. Metallurgy in the Biblical World, Department of History, Miami University, Oxford, OH 45056. Published in PSCF, Vol. 45, December 1993, pp. 252-259.
• Zeki Eker, “‘Demiri Biz İndirdik’ Mealindeki Âyetin Yorumu Üzerine,” Katre International Human Studies Journal, Issue 14, December 2022.

And (mention) that blessed woman who set the best example in guarding her chastity. We breathed into her out of Our Spirit, and We made her and her son a miraculous sign (of Our Power and matchless way of doing things) for all the worlds (Anbiya 21:91).

And also Mary, the daughter of Imran who kept herself chaste (body and soul), so We breathed into it out of Our Spirit, and who affirmed the truth of the words of her Lord (His Revelations – commandments, promises and warnings – to His Messengers), and His Books; and she was of those devoutly obedient to God (Tahrim 66:12).

Her expression of astonishment when she was given the tidings that she was to give birth to a son is clear evidence of her chastity: How shall I have a son seeing no mortal has ever touched me, and I have never been unchaste? (Mary 19:20). It is also revealed in the Qur’an that whoever spoke against or slandered Mary would be subjected to grievous punishment and destruction, for their hearts are sealed from belief (Nisa 4:156). While the Roman Catholic and Orthodox Churches believe in accordance with the Qur’an that Mary remained chaste throughout her life, some other Christian churches believe that Mary was only a virgin until the birth of Jesus. The main justification for their view is in the New Testament, which uses in various chapters the phrases “brothers of Jesus” and “sister of Jesus,” sometimes even referring to them by their names. So for this reason we must look deeper into the meaning of the word “brother” in both the Old and New Testaments and understand the sense in which the word was used. Here I would like to point out that there have been various studies of the Qur’an and the sayings of the Prophet Muhammad, peace and blessings be upon him, aimed at understanding this matter, so I think it is appropriate firstly to explore the possibility Jesus having brothers within the boundaries what is said in the Qur’an and hadith, and then continue by examining the sources in the Old and New Testaments.

A. In the Qur’an and hadith

When Hannah, Imran’s wife and Jesus’ grandmother gave birth to Mary she prayed, “I commend her and her offspring to You for protection from Satan eternally rejected (from God’s Mercy)” (Al Imran 3:36). There have been some who claim that there is a possibility of Jesus having brothers or sisters because the word “offspring” (dhurriyya) refers to a plurality, but a majority of the interpreters of the Qur’an have understood the words “her and her offspring” as referring in particular to “Mary and Jesus.” Most scholars refer to the following hadith as a reason for their interpretations:

“It was reported by Abu Huraira that the Prophet Muhammad, peace be upon him, said, ‘There is no newborn except that (at the moment of birth) Satan disturbs him, so he begins to cry from Satan’s disturbance, with the exception of the son of Mary and his mother,” and the scholars say that this was the result of Hannah’s prayer (Bukhari, Muslim).

The word used for “offspring” (dhurriyya) in the Qur’an has a wide range of meaning in the Arabic language; it is used to refer to the children and lineage of a person, a generation of humans and jinns, a household made up of a father, mother and child, and also sometimes used solely for women or fathers and grandfathers. Though most scholars say that the Arabic word for “offspring” has a singular referent, there are some who argue the word to be plural. Raghib al-Isfahani argues that this is a word used in both the plural and the singular sense, but in this case it refers to plurality and Said ibn Mansur states that the word for “offspring” can refer to both the male and female sexes. Other interpreters of the Qur’an like Al-Baghawi and Qurtubi also state that this word can be used for males and females and at the same time singular and plural. The Arabic word for “offspring” is mentioned in various verses of the Qur’an mostly in the singular (e.g. Baqara, 2:124, 128, 266; Al-Imran, 3:34, 36, 38; Nisa, 4:9; An’am, 6:84, 133) sense but with a plural meaning in a few of the verses (An’am, 6:87; Ra’d, 13:23; Furqan, 25:74) and in one verse it is used to describe a group of people (Yunus, 10:83). If we accept the word in the plural sense and agree that this word means at least “three persons from a person’s lineage” it is still impossible to say that the Qur’an’s revelations in any way prove that Mary gave birth to a child other than Jesus. When Mary’s mother made the supplication to her Lord there was no indication of plurality or of the number of Mary’s children, or for that matter if she was to have children at all, for it goes without saying that Mary herself was just a newborn baby at the time. If we take a brief look at the supplication itself, we see that it refers to the likelihood of her having children; so the use of the word “offspring” does not provide foundation for a possibility that Jesus may have had brothers or sisters. We also see in the Qur’an that the whole incident was a miraculous event, that the pregnancy and birth were on the Divine command, a miracle of the Almighty. A hadith of the noble Prophet refers to Mary as “Al-Batul” and “‘Al-Adhra,” both meaning “virgin” or untouched and in the hadith it gives clearer explanations of these words saying, “She was untouched by man,” and goes on, “She bore no child other than Jesus.” The term al-adhra means a virgin woman while al-batul has a more extensive meaning-“the virgin, the woman who withdraws from worldly pleasures, one who devotes herself to worship.”

The conclusion of the examination of both the Qur’an and hadith shows that there is no evidence supporting the claim that Jesus had brothers or sisters, and Ibn Hajar specifically stresses that Mary only gave birth to Jesus and she had no other children.

B. “Brother” and “sister” in the Bible

The word “brother” in the Old Testament has a very broad meaning; it refers to the immediate descendants of the father, the son and the male relatives as a whole, cousins, in-laws and those with blood ties and even includes friends and those with whom a person has political dealings. The words “brother” and “sister” were sometimes used to portray the main family members as we see in the example of the forty two “brethren” of King Uzziah. Another interesting example is in the Song of Solomon, where two lovers are serenading one another, and the young man says in some verses of the song, “How sweet is your love, my sister, my bride.”

Maurice Bucaille, commenting on the word “brother” in the New Testament states that the words “adelphoi” and “adelphai” in Greek refer to biological brother and sister, and he said that these words, had been defectively translated from Semitic languages, where they had been used to denote “kin” in the general sense and the people in question were probably cousins. As the word “cousin” did not exist in Hebrew and Aramaic, the languages spoken by both Jesus and his disciples, they probably had no other option; they could either use the word “brother” or would have to define a person by calling them “my father’s sister’s son” and so on, which is neither easy nor appropriate, and this was the likely reason for Jesus using “brother” for his close acquaintances.

In the New Testament, the equivalent of brother in Aramaic was given as the word “adelphos,” which in the general sense means “brother” or “brotherly friend,” a kind of sign of closeness to someone. Unlike in Hebrew or Aramaic, the word “anepsios” in ancient Greek gave a distinct meaning to the word “cousin,” but those who wrote the scriptures used “adelphos” or “friend” to correspond “cousin.”

So we understand from this that the writers of the New Testament used the same word “adelphos” from ancient Greek to convey the meaning of “friend” and for the meaning of “two sons of the same family” or “biological brothers.” This is very confusing when the text is translated into English or any other language.

C. According to the New Testament

One of the reasons for opinions that Jesus had brothers or sisters several verses in the New Testament which say that Mary was betrothed to Joseph, but before they had come together Joseph realized that she was carrying a child and had decided to leave Mary. But an angel came to Joseph in his dream and told him the truth of the miraculous conception, and Joseph decided to take Mary as his wife (Matthew 1:18–20; Luke 1:27; 2:5). There is no mention in the Qur’an or hadith of Joseph, the person said to be betrothed to Mary in the Bible, and there is certainly no report of the Biblical scriptures found in the Qur’an and hadith stating that Mary married this man called Joseph. However, there are a few weak reports of some historical sources that say that there was a carpenter of the same name who was a member of Mary’s family and both of them were serving at the Temple during the same period.

Another matter which leads the Protestant churches to believe that Jesus may have had brothers and sisters is the verse in the Gospel of Luke saying that Jesus was Mary’s “firstborn son” (2:7). However, this declaration is no reason to believe that Jesus had brothers and sisters, this statement being rather a declaration that her first child would be a holy servant of his Lord (Luke 2:23) a declaration invoking a legislation in the scriptures.

As further evidence, the Gospel of Luke (2:41–52) tells how Jesus attended the Temple in Jerusalem for the feast of the Passover with his parents, that he went missing, and that his parents were searching for him. We see there is no mention at all of any other children except Jesus. To the contrary, the context leads us to believe that there was only one child present.

Another special detail is that according to the Gospel of John (19:26–27), Jesus entrusted his mother to one of the disciples when he was being placed on the crucifix, so immediately the question arises: if Jesus had brothers and sisters, then why did he entrust his mother to someone else? Even if we assume that Joseph, who was claimed to have married Mary was not alive at the time, there being no mention whatsoever of the existence of Jesus’ brothers or sisters at this point is another aspect which seems to invalidate the allegation.

D. The use of the word “brother” in reference to Jesus

It is apparent that when the word “brother” was mentioned in reference to Jesus, in most cases it was actually used as a figure of speech and there is no indication to the contrary. For instance in the verses of the Gospels of Matthew, Mark, and Luke, where Jesus’ mother and brother ask to speak to Jesus while he is talking to his disciples, and he replies, “Here are my mother and my brother! For whoever does the will of my Father in Heaven is my brother and sister and mother” (Matthew, 12:46–50; Mark, 3:31–35; Luke, 8:19–21) Again, the Gospel of John (20:10–18) claims that following the crucifixion of Jesus, he was resurrected and appeared before Mary Magdalene, telling her “Go to my brothers and say to them I am ascending to my Father and your Father and my God and your God.” This is clear evidence that “brothers” was a figurative expression, for it goes on to say, “Mary went and said to his disciples.”

Another statement which only appears in the Gospel of John (7:3–10) says that the “brothers” of Jesus invited him to leave Galilee and set out for Judea as the Jewish festival of Passover was approaching, but Jesus refused the invitation and told his “brothers” to attend the feast, following on in secret later. Again, an event only recorded in the Gospel of John (2:12) states that following the miracle of the wine, Jesus, along with his mother, brothers and disciples went to Capernaum and stayed there for a few days. It is almost impossible to prove that from these narrations in the Gospels that Jesus had any biological brothers or sisters.

In Antiquities of the Jews, a book written by the famous Jewish historian Flavius Josephus, it is claimed that Jesus had at least one brother, Jacob. But a narration of Simon bar Cleopas, who is known to have been a cousin of Jesus, and who is said to have died when he was 120 years old, claims that the man Jacob, the so-called brother of Jesus, was stoned to death in 62 CE at the age of 96. According to this statement Jacob must have been born in 34 BC, which proves that it was impossible for him to be Jesus’ biological brother since this date would make Jacob older than Mary, his supposed mother.

It is interesting that when Luke’s gospel portrays the same event as the Gospels of Matthew and Mark the word “brother” is not used at all (4:14–30). When we compare the names mentioned with those of the disciples, we see an interesting connection with the names of the supposed brothers: the names given as the four brothers of Jesus, with the exception of Joseph, are among those on the list of the chosen disciples. In the lists given in the Synoptic gospels, the gospel of Barnabas and in commentaries by Al-Tabari and Ibn Kathir respectively, the names Simon and Jacob are both mentioned twice. Another interesting fact is that Judas Iscariot, who betrayed Jesus, is the one name mentioned by all of them.

The word “brother” is similarly mentioned in two verses of the Qur’an, one of them being To the ‘Ad people (we sent) Hud, one of their own brethren (Hud 11:50), in which it is clear there is no indication of any blood tie, and the other is when the sons of Israel address Mary as “O sister of Aaron!” (Mary 19:28). Scholars have stressed the fact that this is not a reference to a biological sister ; as the Prophet Muhammad, peace be upon him, explained in one of the hadith, “The Israelites used to name their children after their prophets and pious persons who had gone before them” (Muslim, Tirmidhi, Hanbal). Another present-day example supporting this theory is nuns who refer to each other as “sister,” which is, of course, used in the spiritual sense.

So it is probable that those who were referred to as Jesus’ brothers were actually his spiritual brothers or brothers in religion.

Ahmet Cetinkaya is managing editor at Nil Yayınları, Istanbul. He is a Ph.D. candidate in theology and his dissertation is on narrations about Jesus in the hadith literature.

Notes

1. Fath Al-Bari, VI: 470.
2. II. Samuel, 1:26; Amos, 1:11
3. Deuteronomy, 23:7; Nehemiah, 5:7; Jeremiah, 34:9; Kings 2, 10:13–14.
4. Song of Solomon 4:9–12; 5:1.
5. Maurice Bucaille, The Bible, the Qur’an, and Science, NY: Tahrike Tarsile Qur’an, 2003, p. 96.
6. Some say, “maternal uncle’s son” (Ibn Kathir, History II, 68) and “paternal uncle’s son” (Al-Alusi, Tafsir, xvi, 80).
7. See at-Tabari, Tafsir XVI, 64-5; Tarih I, 350; Ibn Kathir, Tafsir III, 113.
8. Eisenman, Robert H.; James the Brother of Jesus, Penguin books, Paperback edition, 1998, p. 320.
9. Barnabas mentions his own name instead of Simon’s. The gospels of Luke and Barnabas mention another person apart from Judas Iscariot. See: Matthew, 10:1–4; Mark, 3:13–19; Luke, 6:12–16; Gospel of Barnabas, 14; At-Tabari, Tafsir, vi, 14 onward.
10. At-Tabari, Tafsir xvi, 77–78; Fahruddin ar-Razi, Tafsir, xv, 327–328.

“A man was going down from Jericho, [The road from Jericho to Jerusalem was steep and winding, a place where criminals regularly assaulted travelers at the time when Jesus lived] and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. Now by chance a priest [A holy man] was going down that road, and when he saw him, he passed by on the other side. So likewise a Levite, [a religious leader] when he came to the place and saw him, passed by on the other side. But a Samaritan [Samaritans were people who were despised by the ethnic group to whom the lawyer belonged.] while traveling came near him, and when he saw him, he was moved with pity. He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two denarii, [two coins equal to two days wages] gave them to the innkeeper, and said, ‘Take care of him; and when I come back, I will repay you whatever more you spend.’”

Then Jesus asked the lawyer, “Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?” The lawyer said to Jesus, “The one who showed him mercy.” Jesus then said to the lawyer, “Go and do likewise.” The moral of this story is that if one wishes to have eternal life one must be a good neighbor.

The medieval Christian monk Bernard of Clairvaux shares the great theme of the love of God with the Sufi master Rumi. A big portion of Clairvaux’s writing includes the idea that of all the attributes of God, the one most important to humankind is love. Father Clairvaux was not a poet like Rumi but a fine scholar of the Bible and found many important verses of Scripture that speak about the idea of God’s love being manifest through the actions of human beings. This love of God is expressed most graphically in the activity of being a good neighbor. He writes, “True love is precisely this: that it does not seek its own interests. And you cannot love your neighbor unless you love God. God must be loved first in order that we may love our neighbor in God” (from, On the Love of God).

From the Christian perspective neighborliness is one of the most important characteristics a follower of Jesus can possess. The two sections of the Bible, the book that gives Christians their primary guidance for living, are the Old Testament and the New Testament. These two parts of the Bible are full of verses that emphasize the high moral value placed on the practices of love of God and of neighborliness.

The Old Testament concept of neighbor often referred not only to the person who lived in the house next door to you but to anyone in your tribe. The good deeds of neighborliness were emphatically applied to care for the widow or orphan and those in need of one’s help.

God says, “If you take your neighbor’s cloak in pawn, you shall restore it before the sun goes down; for it may be your neighbor’s only clothing to use as cover; in what else shall that person sleep? And if your neighbor cries out to me, I will listen, for I am compassionate” (Exodus 22:26–27). Later in this same Old Testament book, speaking to the Israelites, God says, “You shall not wrong or oppress a resident alien, for you were aliens in the land of Egypt. You shall not abuse a widow or orphan” (Exodus 22:21–22). It is written in the book of Deuteronomy, “Cursed be anyone who strikes down a neighbor in secret” (Deuteronomy 27: 24). The prophet Jeremiah writes, “Act with justice and righteousness, and deliver from the hand of the oppressor anyone who has been robbed. And do no wrong or violence to the alien, the orphan, and the widow, or shed innocent blood in this place” (Jeremiah 22:3). And the prophet, Micah says, “What does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8).

The New Testament concept of neighbor becomes even more universal through the teachings of Jesus and the writings of Paul of Tarsus. These ideas are derived from the thought that if God loves all people we should, in turn, love ourselves and especially others, including our neighbors, our enemies and those in need, the widow and orphan.

Jesus says, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments hang all the law and the prophets” (Matthew 22: 37–40) And Paul writes, “For the whole law is summed up in a single commandment, ‘You shall love your neighbor as yourself’” (Galatians 5:13–15).

Therefore, to be a true Christian one must take care to obey the first and second commandments, to love God and also to love one’s neighbor as one’s self.

We Christians have to be alert to what some call the constant presence of evil, others call this negative force in our living the devil, and still others call it the distractions of daily living; such things as television and the media in general, the North American impulse to consumerism, self-aggrandizement, preoccupation with the accumulation of wealth, politics and the list goes on and on. These distractions, against which Christians must be constantly alert, are what our holy Scriptures refer to as our “having other gods before the one God.” The reason we want to be alert to distractions such as these is that our primary goal as Christians is to first love God and second, to love our neighbors and not to place a higher value on worldly things than we do on neighborliness.

The spiritual director and Presbyterian minister, Diana Nishita Cheifetz, writes about ways people can be good neighbors in a world where air travel and the internet have brought a great diversity of culture, political ideology, ethnicity and religion together. She talks about “graceful neighboring” which is a kind of interpersonal “dancing with our diversity.”

Graceful neighboring recognizes differences while at the same time it dwells on the positive nature of our similarities. Through the art of graceful neighboring we become more aware of people different than ourselves who are on this metaphorical “dance floor” with us. This is an important, other-focused view observed in the more accomplished “dancers”. That more mature, other-focused view, dear reader, can be possessed by you and your families and friends, and by me and mine when we are all committed to interfaith dialog. When we engage in the dance of life we do not see the stranger as black or white, Christian or Jew, rich or poor; we acknowledge them as partners, people of equal value in the eyes of the one God, people who are moving to the rhythm of life with us. We gaze into their eyes, and smile and thereby recognize their humanness and our collective joy in our living together. To behave this way is to understand what Rumi and Bernard of Clairvaux would call a kind of whirling dance of faith, a moving out of darkness into light.

Graceful neighboring also recognizes differences. We do not stand too close and invade the boundaries of the others whose culture and religion ask for more room on the dance floor. Being a good neighbor is to be willing to respect the needs and differences of the dancers.

If we are able to be vehicles of graceful neighboring in these ways others will observe our joy, we will be the good dancers whom others watch and respect, and the one God will bring all of us together into a great dance of life.

Sam is a Presbyterian pastor, a husband, a father, a grandfather and a friend. He is actively involved as a member of the Advisory Board of the Austin area Institute of Interfaith Dialog, an avid bicycle rider and environmentalist.

Notes

1. Diana Nishita Cheifetz, Weavings: A Journal of the Christian Spiritual Life, July/August 2006.