Matthew 5:43
Verse
Context
Sermons
Warren Wiersbe
F.J. Huegel
Corrie Ten Boom
Rolfe Barnard
G.W. North
Chuck SmithSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Ye have heard that it hath been said-- (Lev 19:18). Thou shalt love thy neighbour--To this the corrupt teachers added, and hate thine enemy--as if the one were a legitimate inference from the other, instead of being a detestable gloss, as BENGEL indignantly calls it. LIGHTFOOT quotes some of the cursed maxims inculcated by those traditionists regarding the proper treatment of all Gentiles. No wonder that the Romans charged the Jews with hatred of the human race.
John Gill Bible Commentary
Ye have heard that it hath been said,.... By, or to them of old time. This law has been delivered to them, thou shalt love thy neighbour, with this appendage to it, or false gloss upon it, and hate thine enemy; for the first of these only is the law of Moses, Lev 19:18, the other is the addition, or wrong interpretation of the Scribes and Pharisees: wherefore the Jew (o) has no reason to charge Christ, or the Evangelist, with a false testimony, as he does, because the latter is no where written in the law, nor in the prophets: nor does Christ say it is; he only observes, that it had been traditionally handed down to them from the ancients, by the masters of the traditions of the elders, that the law of loving the neighbour was so to be understood as to allow, and even enjoin, hatred of enemies: in proof of which, take the following instances (p). "When one man sins against another, he may not hate him in his heart, and be silent, as is said of the wicked; Absalom spoke not with Amnon: but it is commanded to make it known to him, and to say to him, why hast thou done to me so and so? As it is said, "rebuking, thou shalt rebuke thy neighbour"; and if he returns, and desires him to pardon him, he shall not be implacable and cruel; but if he reproves him many times, and he does not receive his reproof, nor turn from his sin, then , "it is lawful to hate him".'' Again, they say (q), "Every disciple of a wise man, , "who does not revenge, and keep as a serpent"; that is, as the gloss explains it, "enmity in his heart", as a serpent, is no disciple of a wise man.'' And so Maimonides (r), one of their better sort of writers, says; "A disciple of a wise man, or a scholar, whom a man despises and reproaches publicly, it is forbidden him to forgive him, because of his honour; and if he forgives him, he is to be punished, for this is a contempt of the law; but "he must revenge, and keep the thing as a serpent", until the other asks pardon of him, and then he may forgive him.'' Thus they bred their scholars in hatred and malice against their enemies. This arises from a mistaken sense of the word "neighbour", which they understood only of a friend; and concluded, that if a friend was to be loved, an enemy was to be hated; not the Gentiles only, but anyone, among themselves, which could come under that name. (o) R. Isaac Chizuk Emunah, par. 2. c. 11. p. 402. (p) Moses Kotsensis Mitzvot Tora precept. neg. 5. Vid. Maimon. Hilchot Rotseach, c. 13. sect. 14. (q) T. Bab. Yoma, fol. 22. 2. & 23. 1. (r) Maimon. Hilch. Talmud Tora, c. 7. sect. 13.
Matthew Henry Bible Commentary
We have here, lastly, an exposition of that great fundamental law of the second table, Thou shalt love thy neighbour, which was the fulfilling of the law. I. See here how this law was corrupted by the comments of the Jewish teachers, Mat 5:43. God said, Thou shalt love thy neighbour; and by neighbour they understood those only of their own country, nation, and religion; and those only that they were pleased to look upon as their friends: yet this was not the worst; from this command, Thou shalt love thy neighbour, they were willing to infer what God never designed; Thou shalt hate thine enemy; and they looked upon whom they pleased as their enemies, thus making void the great command of God by their traditions, though there were express laws to the contrary, Exo 23:4, Exo 23:5; Deu 23:7. Thou shalt not abhor an Edomite, nor an Egyptian, though these nations had been as much enemies to Israel as any whatsoever. It was true, God appointed them to destroy the seven devoted nations of Canaan, and not to make leagues with them; but there was a particular reason for it - to make room for Israel, and that they might not be snares to them; but it was very ill-natured from hence to infer, that they must hate all their enemies; yet the moral philosophy of the heathen then allowed this. It is Cicero's rule, Nemini nocere nisi prius lacessitum injuri - To injure no one, unless previously injured. De Offic. See how willing corrupt passions are to fetch countenance from the word of God, and to take occasion by the commandment to justify themselves. II. See how it is cleared by the command of the Lord Jesus, who teaches us another lesson: "But I say unto you, I, who come to be the great Peace-Maker, the general Reconciler, who loved you when you were strangers and enemies, I say, Love your enemies," Mat 5:44. Though men are ever so bad themselves, and carry it ever so basely towards us, yet that does not discharge us from the great debt we owe them, of love to our kind, love to our kin. We cannot but find ourselves very prone to wish the hurt, or at least very coldly to desire the good, of those that hate us, and have been abusive to us; but that which is at the bottom hereof is a root of bitterness, which must be plucked up, and a remnant of corrupt nature which grace must conquer. Note, it is the great duty of Christians to love their enemies; we cannot have complacency in one that is openly wicked and profane, nor put a confidence in one that we know to be deceitful; nor are we to love all alike; but we must pay respect to the human nature, and so far honour all men: we must take notice, with pleasure, of that even in our enemies which is amiable and commendable; ingenuousness, good temper, learning, and moral virtue, kindness to others, profession of religion, etc., and love that, though they are our enemies. We must have a compassion for them, and a good will toward them. We are here told, 1. That we must speak well of them: Bless them that curse you. When we speak to them, we must answer their revilings with courteous and friendly words, and not render railing for railing; behind their backs we must commend that in them which is commendable, and when we have said all the good we can of them, not be forward to say any thing more. See Pe1 3:9. They, in whose tongues is the law of kindness, can give good words to those who give bad words to them. 2. That we must do well to them: "Do good to them that hate you, and that will be a better proof of love than good words. Be ready to do them all the real kindness that you can, and glad of an opportunity to do it, in their bodies, estates, names, families; and especially to do good to their souls." It was said of Archbishop Cranmer, that the way to make him a friend was to do him an ill turn; so many did he serve who had disobliged him. 3. We must pray for them: Pray for them that despitefully use you, and persecute you. Note, (1.) It is no new thing for the most excellent saints to be hated, and cursed, and persecuted, and despitefully used, by wicked people; Christ himself was so treated. (2.) That when at any time we meet with such usage, we have an opportunity of showing our conformity both to the precept and to the example of Christ, by praying for them who thus abuse us. If we cannot otherwise testify our love to them, yet this way we may without ostentation, and it is such a way as surely we durst not dissemble in. We must pray that God will forgive them, that they may never fare the worse for any thing they have done against us, and that he would make them to be at peace with us; and this is one way of making them so. Plutarch, in his Laconic Apophthegms, has this of Aristo; when one commended Cleomenes's saying, who, being asked what a good king should do, replied, Tous men philous euergetein̂ tous de echthrous kakōs poiein - Good turns to his friends, and evil to his enemies; he said, How much better is it tous men philous euergetein̂ tous de echthrous philous poiein - to do good to our friends, and make friends of our enemies. This is heaping coals of fire on their heads. Two reasons are here given to enforce this command (which sounds so harsh) of loving our enemies. We must do it, [1.] That we may be like God our Father; "that ye may be, may approve yourselves to be, the children of your Father which is in heaven." Can we write a better copy? It is a copy in which love to the worst of enemies is reconciled to, and consistent with, infinite purity and holiness. God maketh his sun to rise, and sendeth rain, on the just and the unjust, Mat 5:45. Note, First, Sunshine and rain are great blessings to the world, and they come from God. It is his sun that shines, and the rain is sent by him. They do not come of course, or by chance, but from God. Secondly, Common mercies must be valued as instances and proofs of the goodness of God, who in them shows himself a bountiful Benefactor to the world of mankind, who would be very miserable without these favours, and are utterly unworthy of the least of them. Thirdly, These gifts of common providence are dispensed indifferently to good and evil, just and unjust; so that we cannot know love and hatred by what is before us, but by what is within us; not by the shining of the sun on our heads, but by the rising of the Sun of Righteousness in our hearts. Fourthly, The worst of men partake of the comforts of this life in common with others, though they abuse them, and fight against God with his own weapons; which is an amazing instance of God's patience and bounty. It was but once that God forbade his sun to shine on the Egyptians, when the Israelites had light in their dwellings; God could make such a distinction every day. Fifthly, The gifts of God's bounty to wicked men that are in rebellion against him, teach us to do good to those that hate us; especially considering, that though there is in us a carnal mind which is enmity to God, yet we share in his bounty. Sixthly, Those only will be accepted as the children of God, who study to resemble him, particularly in his goodness. [2.] That we may herein do more than others, Mat 5:46, Mat 5:47. First, Publicans love their friends. Nature inclines them to it; interest directs them to it. To do good to them who do good to us, is a common piece of humanity, which even those whom the Jews hated and despised could give as good proofs as of the best of them. The publicans were men of no good fame, yet they were grateful to such as had helped them to their places, and courteous to those they had a dependence upon; and shall we be no better than they? In doing this we serve ourselves and consult our own advantage; and what reward can we expect for that, unless a regard to God, and a sense of duty, carrying us further than our natural inclination and worldly interest? Secondly, We must therefore love our enemies, that we may exceed them. If we must go beyond scribes and Pharisees, much more beyond publicans. Note, Christianity is something more than humanity. It is a serious question, and which we should frequently put to ourselves, "What do we more than others? What excelling thing do we do? We know more than others; we talk more of the things of God than others; we profess, and have promised, more than others; God has done more for us, and therefore justly expects more from us than from others; the glory of God is more concerned in us than in others; but what do we more than others? Wherein do we live above the rate of the children of this world? Are we not carnal, and do we not walk as men, below the character of Christians? In this especially we must do more than others, that while every one will render good for good, we must render good for evil; and this will speak a nobler principle, and is consonant to a higher rule, than the most of men act by. Others salute their brethren, they embrace those of their own party, and way, and opinion; but we must not so confine our respect, but love our enemies, otherwise what reward have we? We cannot expect the reward of Christians, if we rise no higher than the virtue of publicans." Note, Those who promise themselves a reward above others must study to do more than others. Lastly, Our Saviour concludes this subject with this exhortation (Mat 5:48), Be ye therefore perfect, as your Father which is in heaven is perfect. Which may be understood, 1. In general, including all those things wherein we must be followers of God as dear children. Note, It is the duty of Christians to desire, and aim at, and press toward a perfection in grace and holiness, Phi 3:12-14. And therein we must study to conform ourselves to the example of our heavenly Father, Pe1 1:15, Pe1 1:16. Or, 2. In this particular before mentioned, of doing good to our enemies; see Luk 6:36. It is God's perfection to forgive injuries and to entertain strangers, and to do good to the evil and unthankful, and it will be ours to be like him. We that owe so much, that owe our all, to the divine bounty, ought to copy it out as well as we can.
Tyndale Open Study Notes
5:43-47 hate your enemy: Jesus is opposing not the Old Testament, but a traditional, though mistaken (cp. Exod 23:4-5), interpretation of the Old Testament. The “hate” clause is not in the Old Testament (but see Ps 139:21-22).
Matthew 5:43
Love Your Enemies
42Give to the one who asks you, and do not turn away from the one who wants to borrow from you. 43You have heard that it was said, ‘Love your neighbor’ and ‘Hate your enemy.’ 44But I tell you, love your enemies and pray for those who persecute you,
- Scripture
- Sermons
- Commentary
This Way to Happiness: When You Aren't Wanted
By Warren Wiersbe4.1K37:34MAT 5:10MAT 5:43In this sermon, the preacher emphasizes the importance of responding to persecution with a mindset of reigning and rejoicing. He highlights the difficulty of living according to the Sermon on the Mount, particularly the command to love one's enemies. The preacher encourages believers to arm themselves with the same mindset as Christ, who suffered for our sins. He distinguishes between punishment and persecution, stating that persecution is what Christians face when they have done good. The ultimate goal of receiving rewards in heaven is not for personal pride or fame, but rather to honor and glorify God.
The Impossible Sermon on the Mount
By F.J. Huegel2.3K36:41MAT 5:43In this sermon, the preacher shares a story about a British soldier named Dusty who encounters a wounded officer. Dusty questions why the officer is not doing anything to treat his wounds. This leads to a discussion about the despair that comes from relying on natural means. The preacher then shifts to the story of Paul, who comes to the end of himself and realizes his need for deliverance. Through the Holy Spirit, Paul has a fresh vision of Jesus and experiences freedom from the law of sin and death. The sermon concludes with a reading from Matthew 5:43-45, where Jesus teaches about loving one's enemies. The preacher emphasizes the transformative power of Christ and shares a story of a bandit who finds hope and redemption through Jesus.
Sermon on the Mount: Love Your Enemies, Pray for Your Persecutors
By J. Glyn Owen1.5K46:10Sermon on the MountEXO 23:4LEV 19:9LEV 19:33MAT 5:43MAT 5:46In this sermon, the speaker addresses the important question of how to deal with our enemies as believers in Christ. He emphasizes the significance of repentance and faith in the beginning of our spiritual journey. The speaker then focuses on the challenging commandment given by Jesus to love our enemies and pray for those who persecute us. He uses the example of Corrie Ten Boom, who faced her greatest tormentor from the concentration camp and chose to extend forgiveness and love. The sermon is based on Matthew 5:43-48, where Jesus teaches about loving our enemies and being children of our heavenly Father who shows love and grace to all.
Bist Du Wiedergeboren? (German)
By Corrie Ten Boom1.3K1:03:11GermanMAT 5:43MAT 6:33MAT 11:28JHN 1:9ROM 8:1ROM 8:32In this sermon, the preacher emphasizes the importance of surrendering our difficulties and problems to God, as He can turn them into miracles. The preacher uses the analogy of a pocket lamp with a dead battery to illustrate how without the power of God, our lives can be devoid of light. The message is directed towards those who have already accepted Jesus and become children of God. The preacher also highlights the significance of confessing our sins and seeking forgiveness, drawing from the example of Jesus' sacrifice on the cross. The sermon encourages believers to trust in God's power and to rely on His grace for transformation and freedom from sin.
The Seekers of the Lord
By Rolfe Barnard92152:59MAT 5:43In this sermon, the preacher emphasizes the importance of demonstrating one's faith rather than just talking about it. He uses the example of Jesus, who didn't preach about his lordship but demonstrated it through his actions. The preacher refers to the conversation between Jesus and Pilate, where Jesus states that his kingdom is not of this world. The sermon also highlights the significance of finding joy and peace in Jesus Christ, both in his crucifixion and his exalted position on God's throne. The preacher concludes by stating that loving the Lord and beholding his face will be the occupation of heaven.
Reconciliation
By G.W. North22335:39ReconciliationMAT 5:21MAT 5:27MAT 5:31MAT 5:432CO 5:142CO 5:18In this sermon, the speaker focuses on the concept of reconciliation and the importance of living under God. He begins by referencing 2 Corinthians 5:14, which speaks about the love of Christ constraining believers to live for Him. The speaker then emphasizes the need to align one's life with the teachings of Jesus, specifically highlighting the Sermon on the Mount as a prophetic ministry. He further explains that the ministry of reconciliation is about God reconciling the world to Himself through Jesus Christ and entrusting believers with the word of reconciliation. The sermon concludes with the reminder that living under God should be the foundation of one's life and the true ambassadorial message of the gospel.
Matthew 5:43
By Chuck Smith0Love for EnemiesDivine LoveMAT 5:43Chuck Smith emphasizes the radical teaching of Jesus in Matthew 5:43, which calls for believers to 'agape' their enemies, contrasting it with the Pharisaical interpretation of loving only one's neighbor and hating enemies. He explains that the Old Testament does not command hatred but rather love, and Jesus exemplifies this love through actions such as blessing those who curse us and praying for our persecutors. Smith highlights God's unconditional love as the ultimate model for us, urging believers to strive for perfection in love as God does. He concludes that to obey this command, one must detach from personal grievances and be filled with the Holy Spirit, as true love is a divine attribute that transcends human nature.
St. Paul's Love to His Enemies Perfect in Kind.
By Daniel Steele0DEU 30:6MAT 5:43ROM 9:11CO 9:222CO 12:15EPH 5:25PHP 1:8COL 1:241TH 2:71TI 2:1Daniel Steele preaches on the concept of Christian perfection, emphasizing that love for one's enemies is the essence and evidence of Christian perfection, as demonstrated by Paul's sacrificial love towards his foes, even to the point of being willing to give up his own life for them. Paul's love reflects divine love, walking the earth incarnated in human form, and exemplifying perfect love by surrendering his life for others. His universal love extends to enemies, fellow believers, spiritual infants, backsliders, and even strangers, showcasing a selfless and sacrificial love that mirrors Christ's love for the church.
1 John 2:8
By John Gill0Brotherly LoveTransformation in ChristMAT 5:43JHN 1:9JHN 13:34ROM 13:102CO 5:17GAL 5:22EPH 5:81PE 2:91JN 2:81JN 4:7John Gill emphasizes the significance of the new commandment of love as taught by Christ, which is a renewal of the old commandment but with deeper understanding and application. This commandment is not only a reflection of Christ's love but also a transformative force in the lives of believers, who are made new creations through the Spirit. Gill explains that the darkness of the old covenant and sin is passing away, making way for the true light of the Gospel and the love that should characterize the lives of Christians. He encourages believers to embody this love sincerely and universally, as it is a true reflection of Christ's love for them. The sermon highlights the ongoing journey of moving from darkness to light, and the importance of love in that transformation.
Love Thine Enemy
By George MacDonald0LEV 19:18MAT 5:43MAT 6:14MAT 18:21LUK 6:35JHN 17:21ROM 12:20EPH 4:321PE 4:81JN 4:7George MacDonald preaches on the profound message of loving our enemies as a way to reflect the divine nature within us, emphasizing that true perfection lies in loving others unconditionally, just as our Father in heaven loves both the good and the evil. He challenges the notion of hating those who wrong us, urging us to see beyond their faults and recognize the divine essence within them that calls for our love and compassion. MacDonald highlights the importance of acknowledging our own faults and seeking forgiveness, as well as extending forgiveness to others, trusting in the transformative power of divine love to heal relationships and bring about reconciliation.
Who Has Performed the Greatest Act of Love? Yahweh or Allah
By Matt Slick0MAT 5:43JHN 1:1JHN 3:16JHN 15:131JN 4:16Matt Slick delves into the concept of the greatest act of love, comparing the beliefs of Islam and Christianity. He emphasizes that according to Jesus in John 15:13, the greatest act of love is to lay down one's life for another, a sacrifice that Allah has not made in Islam but Jesus has made in Christianity. Slick highlights the difference between the God of Islam, who does not love all people, and the God of the Bible, who loves all and sacrificed Himself for their sins, showcasing the ultimate act of love.
Matthew 5:43 to End. Christ Enjoins the Forgiveness of Enemies.
By Favell Lee Mortimer0LEV 19:18MAT 5:43ROM 5:8COL 3:141JN 4:7Favell Lee Mortimer preaches on the command to love our neighbors as ourselves, emphasizing that every human being is our neighbor and we are called to love all, even our enemies. Our righteousness must exceed that of the Pharisees, requiring us to love those who hate us, speak kindly to them, and pray for them. This love is only possible with a new heart and is a reflection of the love God has shown us, even when we were His enemies.
Strong, Spiritual Castor Oil
By David Wilkerson0Love for EnemiesCompassionMAT 5:43David Wilkerson emphasizes the challenging command of Jesus to love our enemies, likening it to the bitter yet healing nature of castor oil. He explains that Jesus was not contradicting the law but rather restoring its true spirit, which calls for love and compassion even towards those we may despise. Wilkerson acknowledges the difficulty of loving those whose actions we abhor, such as sinners and those who oppose Christ, but insists that we must separate the person from their sin and pray for them. He reflects on his own anger towards those who openly reject God, reminding us that true representation of Christ requires love and prayer for all, regardless of their actions. Ultimately, he urges believers to embrace this command and act upon it.
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Ye have heard that it hath been said-- (Lev 19:18). Thou shalt love thy neighbour--To this the corrupt teachers added, and hate thine enemy--as if the one were a legitimate inference from the other, instead of being a detestable gloss, as BENGEL indignantly calls it. LIGHTFOOT quotes some of the cursed maxims inculcated by those traditionists regarding the proper treatment of all Gentiles. No wonder that the Romans charged the Jews with hatred of the human race.
John Gill Bible Commentary
Ye have heard that it hath been said,.... By, or to them of old time. This law has been delivered to them, thou shalt love thy neighbour, with this appendage to it, or false gloss upon it, and hate thine enemy; for the first of these only is the law of Moses, Lev 19:18, the other is the addition, or wrong interpretation of the Scribes and Pharisees: wherefore the Jew (o) has no reason to charge Christ, or the Evangelist, with a false testimony, as he does, because the latter is no where written in the law, nor in the prophets: nor does Christ say it is; he only observes, that it had been traditionally handed down to them from the ancients, by the masters of the traditions of the elders, that the law of loving the neighbour was so to be understood as to allow, and even enjoin, hatred of enemies: in proof of which, take the following instances (p). "When one man sins against another, he may not hate him in his heart, and be silent, as is said of the wicked; Absalom spoke not with Amnon: but it is commanded to make it known to him, and to say to him, why hast thou done to me so and so? As it is said, "rebuking, thou shalt rebuke thy neighbour"; and if he returns, and desires him to pardon him, he shall not be implacable and cruel; but if he reproves him many times, and he does not receive his reproof, nor turn from his sin, then , "it is lawful to hate him".'' Again, they say (q), "Every disciple of a wise man, , "who does not revenge, and keep as a serpent"; that is, as the gloss explains it, "enmity in his heart", as a serpent, is no disciple of a wise man.'' And so Maimonides (r), one of their better sort of writers, says; "A disciple of a wise man, or a scholar, whom a man despises and reproaches publicly, it is forbidden him to forgive him, because of his honour; and if he forgives him, he is to be punished, for this is a contempt of the law; but "he must revenge, and keep the thing as a serpent", until the other asks pardon of him, and then he may forgive him.'' Thus they bred their scholars in hatred and malice against their enemies. This arises from a mistaken sense of the word "neighbour", which they understood only of a friend; and concluded, that if a friend was to be loved, an enemy was to be hated; not the Gentiles only, but anyone, among themselves, which could come under that name. (o) R. Isaac Chizuk Emunah, par. 2. c. 11. p. 402. (p) Moses Kotsensis Mitzvot Tora precept. neg. 5. Vid. Maimon. Hilchot Rotseach, c. 13. sect. 14. (q) T. Bab. Yoma, fol. 22. 2. & 23. 1. (r) Maimon. Hilch. Talmud Tora, c. 7. sect. 13.
Matthew Henry Bible Commentary
We have here, lastly, an exposition of that great fundamental law of the second table, Thou shalt love thy neighbour, which was the fulfilling of the law. I. See here how this law was corrupted by the comments of the Jewish teachers, Mat 5:43. God said, Thou shalt love thy neighbour; and by neighbour they understood those only of their own country, nation, and religion; and those only that they were pleased to look upon as their friends: yet this was not the worst; from this command, Thou shalt love thy neighbour, they were willing to infer what God never designed; Thou shalt hate thine enemy; and they looked upon whom they pleased as their enemies, thus making void the great command of God by their traditions, though there were express laws to the contrary, Exo 23:4, Exo 23:5; Deu 23:7. Thou shalt not abhor an Edomite, nor an Egyptian, though these nations had been as much enemies to Israel as any whatsoever. It was true, God appointed them to destroy the seven devoted nations of Canaan, and not to make leagues with them; but there was a particular reason for it - to make room for Israel, and that they might not be snares to them; but it was very ill-natured from hence to infer, that they must hate all their enemies; yet the moral philosophy of the heathen then allowed this. It is Cicero's rule, Nemini nocere nisi prius lacessitum injuri - To injure no one, unless previously injured. De Offic. See how willing corrupt passions are to fetch countenance from the word of God, and to take occasion by the commandment to justify themselves. II. See how it is cleared by the command of the Lord Jesus, who teaches us another lesson: "But I say unto you, I, who come to be the great Peace-Maker, the general Reconciler, who loved you when you were strangers and enemies, I say, Love your enemies," Mat 5:44. Though men are ever so bad themselves, and carry it ever so basely towards us, yet that does not discharge us from the great debt we owe them, of love to our kind, love to our kin. We cannot but find ourselves very prone to wish the hurt, or at least very coldly to desire the good, of those that hate us, and have been abusive to us; but that which is at the bottom hereof is a root of bitterness, which must be plucked up, and a remnant of corrupt nature which grace must conquer. Note, it is the great duty of Christians to love their enemies; we cannot have complacency in one that is openly wicked and profane, nor put a confidence in one that we know to be deceitful; nor are we to love all alike; but we must pay respect to the human nature, and so far honour all men: we must take notice, with pleasure, of that even in our enemies which is amiable and commendable; ingenuousness, good temper, learning, and moral virtue, kindness to others, profession of religion, etc., and love that, though they are our enemies. We must have a compassion for them, and a good will toward them. We are here told, 1. That we must speak well of them: Bless them that curse you. When we speak to them, we must answer their revilings with courteous and friendly words, and not render railing for railing; behind their backs we must commend that in them which is commendable, and when we have said all the good we can of them, not be forward to say any thing more. See Pe1 3:9. They, in whose tongues is the law of kindness, can give good words to those who give bad words to them. 2. That we must do well to them: "Do good to them that hate you, and that will be a better proof of love than good words. Be ready to do them all the real kindness that you can, and glad of an opportunity to do it, in their bodies, estates, names, families; and especially to do good to their souls." It was said of Archbishop Cranmer, that the way to make him a friend was to do him an ill turn; so many did he serve who had disobliged him. 3. We must pray for them: Pray for them that despitefully use you, and persecute you. Note, (1.) It is no new thing for the most excellent saints to be hated, and cursed, and persecuted, and despitefully used, by wicked people; Christ himself was so treated. (2.) That when at any time we meet with such usage, we have an opportunity of showing our conformity both to the precept and to the example of Christ, by praying for them who thus abuse us. If we cannot otherwise testify our love to them, yet this way we may without ostentation, and it is such a way as surely we durst not dissemble in. We must pray that God will forgive them, that they may never fare the worse for any thing they have done against us, and that he would make them to be at peace with us; and this is one way of making them so. Plutarch, in his Laconic Apophthegms, has this of Aristo; when one commended Cleomenes's saying, who, being asked what a good king should do, replied, Tous men philous euergetein̂ tous de echthrous kakōs poiein - Good turns to his friends, and evil to his enemies; he said, How much better is it tous men philous euergetein̂ tous de echthrous philous poiein - to do good to our friends, and make friends of our enemies. This is heaping coals of fire on their heads. Two reasons are here given to enforce this command (which sounds so harsh) of loving our enemies. We must do it, [1.] That we may be like God our Father; "that ye may be, may approve yourselves to be, the children of your Father which is in heaven." Can we write a better copy? It is a copy in which love to the worst of enemies is reconciled to, and consistent with, infinite purity and holiness. God maketh his sun to rise, and sendeth rain, on the just and the unjust, Mat 5:45. Note, First, Sunshine and rain are great blessings to the world, and they come from God. It is his sun that shines, and the rain is sent by him. They do not come of course, or by chance, but from God. Secondly, Common mercies must be valued as instances and proofs of the goodness of God, who in them shows himself a bountiful Benefactor to the world of mankind, who would be very miserable without these favours, and are utterly unworthy of the least of them. Thirdly, These gifts of common providence are dispensed indifferently to good and evil, just and unjust; so that we cannot know love and hatred by what is before us, but by what is within us; not by the shining of the sun on our heads, but by the rising of the Sun of Righteousness in our hearts. Fourthly, The worst of men partake of the comforts of this life in common with others, though they abuse them, and fight against God with his own weapons; which is an amazing instance of God's patience and bounty. It was but once that God forbade his sun to shine on the Egyptians, when the Israelites had light in their dwellings; God could make such a distinction every day. Fifthly, The gifts of God's bounty to wicked men that are in rebellion against him, teach us to do good to those that hate us; especially considering, that though there is in us a carnal mind which is enmity to God, yet we share in his bounty. Sixthly, Those only will be accepted as the children of God, who study to resemble him, particularly in his goodness. [2.] That we may herein do more than others, Mat 5:46, Mat 5:47. First, Publicans love their friends. Nature inclines them to it; interest directs them to it. To do good to them who do good to us, is a common piece of humanity, which even those whom the Jews hated and despised could give as good proofs as of the best of them. The publicans were men of no good fame, yet they were grateful to such as had helped them to their places, and courteous to those they had a dependence upon; and shall we be no better than they? In doing this we serve ourselves and consult our own advantage; and what reward can we expect for that, unless a regard to God, and a sense of duty, carrying us further than our natural inclination and worldly interest? Secondly, We must therefore love our enemies, that we may exceed them. If we must go beyond scribes and Pharisees, much more beyond publicans. Note, Christianity is something more than humanity. It is a serious question, and which we should frequently put to ourselves, "What do we more than others? What excelling thing do we do? We know more than others; we talk more of the things of God than others; we profess, and have promised, more than others; God has done more for us, and therefore justly expects more from us than from others; the glory of God is more concerned in us than in others; but what do we more than others? Wherein do we live above the rate of the children of this world? Are we not carnal, and do we not walk as men, below the character of Christians? In this especially we must do more than others, that while every one will render good for good, we must render good for evil; and this will speak a nobler principle, and is consonant to a higher rule, than the most of men act by. Others salute their brethren, they embrace those of their own party, and way, and opinion; but we must not so confine our respect, but love our enemies, otherwise what reward have we? We cannot expect the reward of Christians, if we rise no higher than the virtue of publicans." Note, Those who promise themselves a reward above others must study to do more than others. Lastly, Our Saviour concludes this subject with this exhortation (Mat 5:48), Be ye therefore perfect, as your Father which is in heaven is perfect. Which may be understood, 1. In general, including all those things wherein we must be followers of God as dear children. Note, It is the duty of Christians to desire, and aim at, and press toward a perfection in grace and holiness, Phi 3:12-14. And therein we must study to conform ourselves to the example of our heavenly Father, Pe1 1:15, Pe1 1:16. Or, 2. In this particular before mentioned, of doing good to our enemies; see Luk 6:36. It is God's perfection to forgive injuries and to entertain strangers, and to do good to the evil and unthankful, and it will be ours to be like him. We that owe so much, that owe our all, to the divine bounty, ought to copy it out as well as we can.
Tyndale Open Study Notes
5:43-47 hate your enemy: Jesus is opposing not the Old Testament, but a traditional, though mistaken (cp. Exod 23:4-5), interpretation of the Old Testament. The “hate” clause is not in the Old Testament (but see Ps 139:21-22).