Exegetical and Hermeneutical Commentary of Luke 6:27

But I say unto you which hear, Love your enemies, do good to them which hate you,

27. Love your enemies ] This had been distinctly the spirit of the highest part of the Law and the Old Testament. Exo 23:4, “If thou meet thine enemy’s ox or ass going astray, thou shalt surely bring it back to him again.” Pro 25:21, “If thine enemy be hungry, give him bread to eat.” Yet in many passages it had practically been said “to men of old time,” at any rate in some cases, “thou shalt hate thine enemy,” Deu 7:2; Deu 23:6; 1Ch 20:3; 2Sa 12:31; Psa 137:8-9, &c. On these passages the fierce fanaticism of the Pharisaic Jews, after the Exile, had so exclusively fed, that we find the Talmud ringing with precepts of hatred the most bitter against all Gentiles, and the ancients had, not unnaturally, been led to the conclusion that detestation of all but Jews was a part of the Jewish religion (“adversus omnes alios hostile odium,” Tac. Hist. v. 5; Juv. Sat. xiv. 103).

do good to them which hate you ] See the precept beautifully enforced in Rom 12:17; Rom 12:19-21.

Fuente: The Cambridge Bible for Schools and Colleges

27-38. The Laws of Love and Mercy.

27-30. The manifestations of Love. 31. Its formula. 32-35. Its distinctiveness. 35-36. Its model. 37-45. Love as the principle of all judgment. Godet.]

Fuente: The Cambridge Bible for Schools and Colleges

Luk 6:27-30

But I say unto you which hear, Love your enemies

The ideal of Christianity

This passage is in earnest.

You are to do this. Why? In order that you may come into the family of God. Here is not simply an additional moral maxim, but it is a critical turning thing. Whereas nature says, Use all your powers of body and mind to repel injuries, and to punish those that are against you; the spiritual kingdom says, Use none of them; forgive, love, pray for, bless, help, carry a little heaven in your souls, and make it fair weather around about all those that are your enemies. Is it possible that any such thing as that can take place? I have known some men that came very near to it. One thing is certain–Jesus, whose life was a commentary on His own doctrine, did attain it; and we find Him acting easily, familiarly on that very ground, returning good for evil. Is it a thing, then, that comes with conversion? Men are turned from darkness to light, from selfishness to benevolence; they are said to be converted, but does that state of mind come with conversion? I wish it did, and I know it does not. It is a thing that must be the result of spiritual education in men. Men never come to their graces all at once. It is a law that prevails in the spiritual kingdom as well as in the exterior kingdom, that we come to lower and higher gradations by processes of unfolding, step by step, little by little, continuously through periods of time. (H. W.Beecher.)

On the love of enemies

1. By the love which is here enjoined we are not to understand the love of esteem or complacency, which in some respects is unreasonable and impossible; but that of benevolence or good-will.

2. The precept of the text evidently disallows and utterly excludes all kinds of revenge and retaliation.

I. THE REASONABLENESS OF THIS DUTY. What can be more agreeable to reason and wisdom than to keep evil, so much as possible, out of the world; and when it is in to use all proper means to drive it out. Instead of this, as enmity lets it in, so revenge keeps it there and propagates it.

II. THE EXCELLENCE OF THIS DUTY. General benevolence is general virtue; the true principle of a rational mind, and the great support and ornament of society. But in benevolence towards enemies there is additional worth, peculiar grace, for it raises mens minds, and exalts their affections to the sublimest pitch.

III. THE ADVANTAGES AND BENEFITS WHICH REDOUND FROM THE PRACTICE OF THIS DUTY. Most evident they are, both in respect of society and every individual.

1. It would be of infinite service to the public if the precept in the text were generally observed and practised. Innumerable broils, feuds, and contentions, would be hereby prevented or soon stopped. Such a disposition, when rooted in the minds of men, would grow up in a firm bank against the overflowings of ill-will and the inundations of strife. The wrongs that were done would slide away gently, without spreading or giving much disturbance to the community; and in a little time be swallowed up and lost in the wide ocean of charity.

2. And as to the private advantages, they are manifestly great and unquestionable. The peace and tranquility of a mans own mind; the delight of exercising benevolence towards enemies, and of conquering a wild affection. (J. Balguy, M. A.)

Love to enemies the outcome of Christianity

The Roman Triumph, with its naked ostentation of revenge, fairly represents the common feeling of the ancients. Nevertheless, forgiveness even of an enemy was not unknown to them. They could conceive it, and they could feel that there was a Divine beauty in it, but it seemed to them not merely, like the other Christians virtues, more than could be expected of ordinary men, but almost more than could be expected of human nature itself, almost superhuman. A passage near the close of the Ajax of Sophocles will illustrate this. As there was nothing of the antiquarian spirit about Greek tragedy, as it probably never occurred to Sophocles that the ancient heroes he depicts belonged to a less civilized age than his own, but on the contrary, as he conceived them to be better and nobler than his contemporaries, we may fairly suppose the feelings described in this passage to be of the highest standard of the poets own age, the age of Pericles. Ulysses, after the death of his enemy Ajax, is described as relenting towards him so far as to intercede with Agamemnon that his body may be decently buried, and not be exposed to the beasts and the birds. This may seem to be no great stretch of generosity. But the request is received by Agamemnon with the utmost bewilderment and annoyance. What can you mean? he says, do you feel pity for a dead enemy? On the other hand, the friends of Ajax are not less astonished, and break out into rapturous applause, but, says Tencer, I hesitate to allow you to touch the grave, lest it should be disagreeable to the dead man. The impression of strangeness which these words, Do you feel pity for a dead enemy? produce upon us is a proof of the change which Christianity has wrought in manners. A modern dramatist might have written the words, if he had been delineating an extremely savage character, but Sophocles is doing no such thing. He is expressing the natural sentiment of an average man. (Ecce Homo.)

An illustration of the influence of Christian teaching upon barbarous customs

Had the Son of Man been in body upon the earth during the Middle Ages, hardly one wrong and injustice would have wounded His pure soul like the system of torture. The main forces in medieval society, even those which tended to its improvement, did not touch this abuse. Roman law supported it; Stoicism was indifferent to it; Greek literature did not affect it; feudalism and arbitrary power encouraged a practice which they could use for their own ends; and even the hierarchy and a State Church so far forgot the truths they professed as to employ torture to support the religion of love. But against all these powers were the words of Jesus, bidding men Love your enemies! Do good to them that spitefully use you! and the like commands, working everywhere on individual souls, heard from pulpits and in monasteries, read over by humble believers, and slowly making their way against barbaric passion and hierarchic cruelty.

Gradually, in the sixteenth and seventeenth centuries, the books containing the message of Jesus circulated among all classes, and produced that state of mind and heart in which torture could not be used on a fellow-being, and in which such an abuse and enormity as the Inquisition was hurled to the earth. (C. L. Bruce.)

The master-word of Christianity is love. (R. S. Storrs, D. D. , LL. D.)

Loving our enemies a Christian duty

From the words we may observe–

I. That innocence is not always a protection from injuries.

II. That Christians must not recompense evil for evil. I shall–

I. Lay before you your PATTERN, and show you how Christ loved His enemies. And then–

II. I shall press the IMITATION of Him in this respect.

I. Our Saviour, the Son of God, when He was here on earth, had His enemies. Infinite purity, and the most extensive engaging goodness could not gain the love of all.

II. Now I am next to show you how our blessed Saviour carried it toward His enemies; what spirit He was of under such indignities. Christ is spoken of in the Word of God as subduing His enemies in a twofold sense.

1. By His vengeance, when they have filled up the measure of their iniquities.

2. There is another sense in which Christ may be said to conquer and subdue His enemies; by His grace, by His Word and Spirit.

Let us now inquire how Christ our great pattern manifested His love or good-will towards His enemies, and still shows Himself reconcilable to such as are so.

1. In His bearing their reproaches with meekness, and a tender concern for them, not using them with severity, any farther than He saw needful to convince them of their sin, and to awaken them to repentance. He did not render evil for evil, and railing for railing (1Pe 2:21; 1Pe 2:23).

2. In His forbearing to take vengeance on His enemies, as one that came not to judge the world, but to save the world.

3. Christ showed His love to His enemies in forgiving them, on condition of their sincere repentance.

4. Our blessed Saviour manifested His good-will towards His enemies, His desire of their conversion and salvation, in His labours for their good, His preaching the Gospel to any that would attend upon Him, in His warning, instructing, and entreating them.

5. In His praying for them.

6. In that charge mentioned before, which He gave His apostles after His resurrection from the dead, to preach repentance and remission of sins first at Jerusalem.

I shall now close with two or three reflections on what has been delivered.

1. Let not those who have hitherto shown themselves enemies to Christ, despising His love, dishonouring His name, rejecting His gracious offers and abusing His gospel, despair of mercy, and think themselves utterly excluded from His favour.

2. Let the friends of Christ rejoice in their interest in His peculiar love.

I am now to proceed to the consideration of the second thing proposed, to press the IMITATION of our Lord in this respect.

1. The first thing to be considered is, who are our enemies. Not ministers who are ordained of God to show men their sins. Nor are rulers, such as bear the sword of justice. Nor are we to be offended with any that tell us of our faults, as if they were our enemies. This is not always a sign of mens disaffection to us, but sometimes of their good-will. Nor, further, are we to reckon all our enemies that differ from us in their opinions about religion. But let us see who may justly be called our enemies. Now, they are such as have ill-will, bitterness and rancour in their hearts against us. Now, how are Christians to behave themselves towards those that hate them, and wrong them? Why, corrupt nature presently dictates an answer; hate them in like manner, recompense evil for evil, take revenge.

2. What is meant by loving our enemies? Not taking complacency and delight in them; not entering into familiarity with them, and making them our intimates, as we would our particular friends. In short, we should be well affected towards them.

Thirdly then, how are we to express our love to our enemies?

1. We must suppress all immoderate anger and passion.

2. We must express our good-will to our enemies by just faithful reproof.

3. We must not envy our enemies their ease and prosperity, nor wish that their circumstances were altered into worse, that God would lift up His hand against them, afflict and blast them. In the fourth place, we should be so far from desiring the adversity of our enemies, that we should pity them in their distress.

4. We must pray for our enemies.

I am now to offer to your consideration some motives to this duty.

1. Consider the excellency of this duty. It is difficult indeed, but then there is a peculiar beauty in it, which tends greatly to adorn Christianity.

2. This is a duty expressly commanded in the gospel of Christ.

3. By such a disposition of mind as is recommended in the text we should be conformed to God.

4. We have the example of Christ our Lord.

5. We have also the example of the apostles of Christ, who themselves practised this duty.

6. Hatred and malice, when they lie fretting in the heart, and break out in their unchristian inhuman effects, can do no good, but must needs be unprofitable and unpleasant. Lastly, you shall not lose your reward. My prayer, says David, returned into my own bosom (Psa 35:13). Love your enemies and do good; and your reward shall be great Luk 6:35). (Thomas Whitty.)

The duty of loving our enemies stated and explained

I. Then, I am to STATE THE NATURE AND EXTENT OF THIS PRECEPT. There are two kinds of love which we must distinguish here; the love of approbation or esteem, and the love of benevolence or good-will. The love of approbation and the love of benevolence are, then, very distinct in their own nature. Our Saviour, at the same time that He expressed His disapprobation and dislike of Jerusalem for stoning the prophets, yet exemplified a very benevolent and compassionate regard for it, for He wept over it. Even resentment does not exclude benevolence, and we are very often angry at a person for committing a fault, even because we love him.

And as our Saviour loved and compassionated the Jews, though He abhorred their ungenerous treatment of Himself and the prophets; so we ought, with the same god-like generosity of soul, to love the man at the same time that we detest his vices; just as we may have an affectionate regard for a person that lies ill, but have an aversion to the disease he labours under. As to the extent and degrees of this duty, the Scripture nowhere enjoins an undistinguishing beneficence to men whether friendly or injurious. We ought to do the most good we can. Now, by singling out men of fortune, whatever relations may endear them to us, as the objects of our favour, we contribute little or nothing to their real enjoyments; but by being, what God is in a higher degree, the helper of the friendless and forlorn, we make the heart of one that was ready to perish sing for joy. In the former ease our bounty is like a shower to the ocean; in the latter it is like a shower to dry and thirsty ground. This is a very important rule, viz., that the extreme necessity of even our enemies, much more of other persons, is to take place of the mere conveniency of friends and relations, and that we ought rather to relieve the distressed than to promote the happiness of the easy; however the practice of it be disregarded by the world. But to proceed; the Scripture does not require any acts of kindness to our enemy which are confessedly prejudicial to our own interests: for we are not to love our neighbour better than ourselves. Our mercy to our enemies must not be so far extended as to expose us to the mercy of our enemies.

II. Having thus stated the nature and extent of this duty, I proceed, secondly, TO SHOW THE REASONABLENESS OF IT.

1. The great law of nature is an universal, active benevolence to the whole body of rational beings, as far as the sphere of our power extends. We were all sent into the world to promote one anothers happiness, as being all children of the same Father, our Father which is in heaven. What Moses said to the contending Israelites is applicable to all mankind: Why do ye wrong one another, since ye are brethren? And no injuries can take away or cancel that unchangeable relation. For, do we do good to our nearest and dearest relations only because they are deserving? Do we not think ourselves obliged to serve them merely because they are relations? This relation is always a strong reason for doing good, when there is no stronger reason to supersede or set it aside. And this may serve to show, that however for ward persons of the first distinction in civil and military offices may be to engross to themselves the character of heroism or any uncommon degree of virtue; a man in a private capacity may be as truly a hero in virtue, as they can be in a larger and more public sphere of action. He is like one of the fixed stars, which though, through the disadvantage of its situation, it may be thought to be very little, inconsiderable, and obscure by unskilful beholders; yet is as truly great and glorious in itself as those heavenly lights, which, by being placed more commodiously for our view, shine with more distinguished lustre. For he shows, by his complacency, that he would have done the same if his abilities had been equal to his inclinations.

2. An argument may be drawn from the consideration of our own happiness. Now to cultivate the sweet and kindly passions, to cherish an affectionate and social temper, to beget in ourselves, by repeated acts of goodness, a settled complacency, good will and benevolence to all mankind in general, is a constant spring of satisfaction. To contract an unrelenting malice, sullenness, and discontent, to let a sudden discomposure of mind ripen into a fixed aversion and ill-will, to have a savageness of nature and an insensibility to pity; what is this but to make our breast, which should be the temple of God, as it were a den of savage passions? In acts of severity, even when necessary, there is always something that is irksome to a gentle and compassionate spirit, something of a harsh and ungrateful feeling within accompanies them; like armour, which, though we may be obliged to put it on for our necessary self-defence, yet always fits uneasy, cumbrous, and unwieldy. Some cool-thinking villains there may be, who can lay plots to injure others with a steadfast and sedate malice, and with an untoward complacency; their minds being like those nights, which are very calm, silent, and close, and yet very black and dark; nights in which there reigns a sullen stillness. But men of this stamp are very rare: the generality of mankind, when they strive to make others uneasy, certainly disquiet themselves, and work out the ruin of other men, as they should do their own salvation, with fear and trembling.

3. A third argument for the love of our enemies may be drawn from the forgiveness of them. Now, the forgiveness of our enemies is a duty incumbent on us: because, in the first place, malice is, as I showed before, destructive of our happiness: because, secondly, we cannot with any reason ask that of God which we are not willing to bestow: because, thirdly, all private revenge, and consequently the desire of it too, is in the nature of the thing unlawful; since if it were allowed, it would draw a fatal train of consequences after it, and make the world an Aceldama, or field of blood. We know that the malignity of the offence rises in proportion to the dignity of the person whom we offend: now, most people are inclined to think themselves much greater than they are; and consequently to think the offence committed against them to be so too; the consequence of which is obvious, if we were commissioned to revenge ourselves. The mists of passion would represent injuries bigger than they are, and it would be impossible to proportion the punishment to the indignity. In short, it can never be reasonable, that one mans reputation, fortune, or life should be sacrificed to another mans passion and malice. How are we to behave ourselves to those whom we forgive? Are we to behave ourselves to them as to enemies? Not as to enemies: for then we do not sincerely forgive them. Besides, it is unnatural to have a cold indifference to the happiness or misery of our fellow-creatures, when our minds are divested of all rancour towards them. Benevolence will naturally shed abroad in our heart its kindly and gentle beams, when the clouds, which the unfriendly passions cast over the soul, are removed and dispersed.

4. A fourth argument may be drawn from the nature of God. No creature ought to counteract his Creator.

III. I proceed to show THE PRACTICABLENESS OF THIS DUTY. And here two sorts of men fall under our consideration:

1. Men of cool and deliberate malice, who, like lions lurking in secret places, can wait a considerable time, till, a convenient season offering itself, they spring to vengeance, and crush their unwary foe. Their resentment is like a massive stone, slowly raised; but, when once it is raised, on whomsoever it falls, it will grind them to powder.

2. The men of fire and fury, who immediately discharge the malignity of their passion in words or actions. As to the first set of men: it is certain that the same power of mind, which enables them to suspend the prosecution of their revengeful designs till a commodious opportunity, enables them likewise to get the better of their revengeful desires; for a passion so importunate and clamorous in its demands as revenge, if it cannot be curbed and controlled, cannot be suspended, and put off; and if it can be controlled, it can likewise be quelled and overcome. As to the second set of men, viz., the men of passion and fury, they indeed will tell you, God forgive them, it is their infirmity which they cannot help: they are apt to be transported into unseemly words and actions; but the storm is soon over. These are the excuses of those, who, when their anger has spent itself, are very good-natured; and continue so, till fresh recruits of spirits enable their passions to take the field again. But the misfortune is, these notable excuses are quite spoiled, if we consider that these men can be, and are very often, upon their guard. They will not fall into an unseemly rage before a great person, whom they dread and revere. After all, it must be owned, that a provocation may be so shocking and flagrant, that nature may rebel against principle, and a desire of revenge may as naturally hurry away the soul as a whirlwind does the body. This is an extraordinary case, and no doubt a gracious God will make allowances for it. It is a common saying, that few people know their own weakness; but it is as true a one, that few people know their own strength till they are put to it, and resolved in the prosecution of any design. It has been often observed that our hatred is most implacable when it is most unjust.

IV. And lastly, TO CONCLUDE WITH SOME PRACTICAL ADVICE. Let US reflect, that we cannot expect to be benefited by our Saviour, as a full sacrifice for sin, unless we imitate Him, as a complete model of virtue; and this we cannot do without forgiving and loving our enemies. Can a mind think anything here worth an implacable animosity, whose comprehensive views are raised as high as heaven, and extended as far as eternity? Let us think what would become of us at the last decisive day, a day decisive of our eternal happiness or misery, if God should deal with us with the same unforgiving disposition as we would deal with others. (J. Seed.)

Of loving our enemies

I. WHAT IS NOT THAT LOVE WHICH WE MUST SHOW OUR ENEMIES: this we shall find to exclude several things which would fain wear this name.

1. As first, to treat an enemy with a fair deportment and amicable language, is not the love here enjoined by Christ. Love is a thing that scorns to dwell anywhere but in the heart. The kindness of the heart never kills, but that of the tongue often does. Was ever the hungry fed, or the naked clothed, with good looks or fair speeches? These are but thin garments to keep out the cold, and but a slender repast to conjure down the rage of a craving appetite. But we are not to rest here; fair speeches and looks are not only very insignificant as to the real effects of love, but are for the most part the instruments of hatred in the execution of the greatest mischiefs. For it is oil that whets the razor, and the smoothest edge is still the sharpest: they are the complacencies of an enemy that kill, the closest hugs that stifle, and love must be pretended before malice can be effectually practised. In a word, he must get into his heart with fair speeches and promises, before he can come at it with his dagger.

2. Fair promises are not the love that our Saviour here commands us to show our enemies. For what trouble is it to promise, what charge is it to spend a little breath, for a man to give one his word, who never intends to give him anything else? And yet, according to the measures of the world, this must sometimes pass for a high piece of love. In a word, I may say of human promises, what expositors say of Divine prophecies, that they are never understood till they come to be fulfilled.

3. But thirdly and lastly, to advance a degree yet higher, to do one or two kind offices for an enemy is not to fulfil the precept of loving him. It is like pardoning a man the debt of a penny, and in the meantime suing him fiercely for a talent. Love is then only of reality and value when it deals forth benefits in a full proportion to ones need: and when it shows itself both in universality and constancy. Other wise it is only a trick to serve a turn, and carry on a design. The skilful rider strokes and pleases the unruly horse, only that he may come so near him, as to get the bit into his mouth, and then he rides, and rules, and domineers over him at his pleasure. So he who hates his enemy with a cunning equal to his malice, will not strain to do this or that good turn for him, so long as it does not thwart, but rather promote the main design of his utter subversion, For all this is but like the helping a man over the stile, who is going to be hanged, which surely is no very great or difficult piece of civility.

II. And thus having done with the negative, I come now to the second general thing proposed, namely, to show POSITIVELY WHAT IS INCLUDED IN THE DUTY OF LOVING OUR ENEMIES. It includes these three things.

1. A discharging the mind of all rancour and virulence towards an adversary.

2. To love an enemy is to do him all the real offices of kindness that opportunity shall lay in our way. Love is of too substantial a nature to be made up of mere negatives, and withal too operative to terminate in bare desires.

3. The last and crowning instance of our love to our enemies, is to pray for them. For by this a man, as it were, acknowledges himself unable to do enough for his enemy; and therefore he calls in the assistance of heaven, and engages omnipotence to complete the kindness. He would fain outdo himself, and therefore finding his own stores short and dry, he repairs to infinity. Prayer for a mans self is indeed a choice duty, yet it is but a kind of lawful and pious selfishness. But when I pray as heartily for my enemy as I do for my daily bread; when I strive with prayers and tears to make God his friend, who himself will not be mine; when I reckon his felicity among my own necessities; surely this is such a love as, in a literal sense, may be said to reach up to heaven. For nobody judges that a small and trivial thing for which he dares to pray: no man comes into the presence of a king to beg pins.

III. I come now to the third and last thing, viz., TO ASSIGN MOTIVES AND ARGUMENTS TO ENFORCE THIS LOVE TO OUR ENEMY; and they shall be taken–

1. From the condition of our enemys person, For the first of these, if we consider our enemy, we shall find that he sustains several capacities, which may give him a just claim to our charitable affection.

(1) As first, he is joined with us in the society and community of the same nature.

(2) An enemy, notwithstanding his enmity, may be yet the proper object of our love, because it sometimes so falls out, that he is of the same religion with us; and the very business and design of religion is to unite, and to put, as it were, a spiritual cognation and kindred between souls.

(3) An enemy may be the proper object of our love, because, though perhaps he is not capable of being changed and made a friend by it (which, for any thing I know, is next to impossible), yet he is capable of being shamed and rendered inexcusable.

2. A second motive or argument to the same shall be taken from the excellency of the duty itself. It is the highest perfection that human nature can reach unto. The excellency of the duty is sufficiently proclaimed by the difficulty of its practice. Nothing certainly but an excellent disposition improved by a mighty grace, can bear a man up to this perfection.

3. The third motive or argument shall be drawn from the great examples which recommend this duty to us. (R. South, D. D.)

Example of the early Christians

Justin Martyr, one of the earliest writers, in his Apology to the heathen in behalf of the Christians, says, We who once hated and murdered one another, we who would not enjoy the hearth in common with strangers, on account of the difference of our customs, now live in common with them, since the appearance of Christ; we pray for our enemies; we seek to persuade those who hate us unjustly, that they may direct their lives according to the glorious doctrines of Christ, and may share with us the joyful hope of enjoying the same privileges from God the Lord of all things.

Example of Origen

Origen, one of the greatest scholars and theologians of the Christian Church in the third century, when he was cruelly persecuted by Demetrius, and through his efforts excommunicated by the synod, beautifully exhibited the same mild and forgiving spirit. Speaking in his defence against the synod, he mentions wicked priests and rulers thus: We must pity them rather than hate them, pray for them rather than curse them, for we are created for blessing rather than cursing.

The Carthaginian Christians

In the time of a great pestilence, Cyprian, Bishop of Carthage, in the third century, exhorts his flock to take care of the sick and dying, not only among their friends, but their foes. If, says he, we only do good to our own people, we do no more than publicans and heathens. But if we are the children of God, who makes His sun to shine and His rain to descend upon the just and upon the unjust, who sheds abroad His blessings, not upon His friends alone, but upon those whose thoughts are far from Him, we must show this by our actions, blessing those who curse us, and doing good to those who persecute us. Stimulated by their bishops admonition, the members of the Church addressed themselves to the work, the rich contributing their money and the poor their labour. Thus the sick were attended to, the streets soon cleared of the corpses that filled them, and the city saved from the dangers of a universal pestilence.

Mr. Burkitt and his injurers

Mr. Burkitt observes in his journal, that some persons would never have had a particular share in his prayers but for the injuries they had done him!

Mr. Lawrences charge to his sons

Mr. Lawrence once going, with some of his sons, by the house of a gentleman who had been injurious to him, charged them that they should never think or speak amiss of that gentleman on account of anything he had done against him, but, whenever they passed his house, they should lift up their hearts in prayer to God for him and his family. This good man had read our text to some purpose.

A persuasive to love our enemies

Negative holiness is short of Christianity more than the one half. It is not enough that we do others no ill, but we must do them good as we have access. Nor is it enough that we fly not out in passion and revenge on those who have wronged us, but we must love them.

I. We shall consider THE DUTY OF LOVING OUR ENEMIES. And here I shall show who are to be understood by our enemies. In general, it aims at those about whom there is least to engage our love to them.

1. Does not the psalmist say, Do not I hate them, O Lord, that hate Thee? And am not I grieved with those that rise up against Thee? I hate them with perfect hatred: I count them mine enemies? (Psa 139:21-22.) And does not Jehu the son of Hanani the seer say to King Jehoshaphat, Shouldst thou help the ungodly, and love them that hate the Lord? (2Ch 19:2.)

(1) There is a hating of ones way and course, and a hating of ones person. It is not the latter that is meant in these passages, but the former.

(2) There is a hatred opposite to a love of complacency, and a hatred opposite to a love of good will: the former is what we should bear to the enemies of God, and is there meant; the latter is not. Are not the prayers of the Church bent against the enemies of Christ?

1. Yea they are, and for them too, in different respects; the former in respect of their wicked works, the latter in respect of their persons.

2. It is to be understood of those who are adversaries to us, or are against us any manner of way, whether they in that matter be against God or not. And so it takes in–

(1) Those who are not truly and properly our enemies, but in our account and reckoning only are enemies to us.

(a) Those whom we take for our enemies, but are really only smiting friends.

(b) Those whom we take for our enemies, but are only competitors with us in a lawful way. There is so much selfishness in the world, and so little regard to the interest of our neighbour, that a great many imaginary enemies are made this way.

(2) Those who are indeed our enemies, whom we reckon so, and who are truly what we reckon them.

1. Stated public enemies, who, in their principles and by open profession, are opposite to us, and practise accordingly. Such were the unbelieving Jews, particularly the Scribes and Pharisees, to the followers of Christ, inwardly hating them, openly cursing them. This party-enmity is frequent in the world, and it is the bane of the Church.

2. Stated private enemies, who set themselves in a course of enmity against such and such persons. Such enemies were Herod and Pilate to one another Luk 23:12). Such had Josephs brethren against him, Ahab against Micaiah, and Absalom against his brother Amnon. This is frequent everywhere, spreading itself like venom among neighbours, yea, among relations, and among neighbours of all sorts.

(1) Occasional enemies, who, upon particular emergent occasions, do wrong to us; but not from a stated enmity against us. If we are to love our stated enemies, much more these (Col 2:13). Both these kinds of enemies are of three sorts.

1. Heart-enemies, who in their hearts are set against us, burning with grudge, malice, and rancour at us. The text is plain as to our duty in that case, Do good to them that hate you.

2. Tongue-enemies, who employ their tongues against us like swords, arrows, fire, and scourges. Bless them that curse you. These are very dangerous enemies, and sometimes give very deep and galling wounds Psa 57:4). And tongue-love will not pay that debt, it must be heart- Pro 10:18). Wit may furnish the former, but true wisdom must furnish the latter in that case.

3. Hand-enemies, who in their actions and deeds are enemies to us; not only in their hearts wishing us ill, and with their tongues speaking ill of us, but to their power, and as they have occasion, doing ill to usPray for them that despitefully use you, and persecute you. Our Lord binds us even to love these, and that while they are doing against us. The corrupt hearts motion is to do ill for ill, but by grace we must do good for ill: that is heavens exchange.

II. I come to show WHAT THAT LOVE IS WHICH WE OWE TO OUR ENEMIES; We must love them. It is necessary to explain this, both negatively and positively. First, Negatively. We are not bound to love them–

I. So as for their sakes to be reconciled to and at peace with their sin. We must love and strive to please one another, but to edification, not to destruction.

2. Neither does this love bar seeking redress of wrongs in an orderly way. If God had meant that men should be in the earth, like the fishes in the sea, where the greater swallow up the lesser, without possibility of redress, nothing being left to the weaker but to yield themselves, He had never appointed the magistrate, a revenger to execute wrath upon him that doeth evil (Rom 13:4).

3. Neither doth it bind us to a love of complacency in them. That is, we are not obliged to take delight in them, make them our intimate and familiar companions, associate with them as our friends, being in a course of enmity against God. Jehoshaphat was reproved for that (2Ch 19:2). David makes it a mark of his sincerity, that he abstained from it (Psa 139:21). Solomon tells us, He that walketh with wise men shall be wise: but a companion of fools shall be destroyed (Pro 13:20). Secondly, Positively. There is a threefold love that uses to be distinguished.

First, We owe to our enemies, our real enemies, a love of good-will Rom 13:9).

1. We must not wish them ill as ill to them (Psa 40:14). We must pluck up the roots from which ill wishes to them do spring up. Envy, which looks with an ill eye on their welfare, and would eat it up (Jam 3:16); hatred, which blocks up all good from us to them (Lev 19:17); grudge, which is a train lying within the heart, ready to be blown up on occasion for mischief to them (Lev 19:18); and malice, which like a burning fire pursues them with ill-will (Eph 4:31). Our ill wishes Can do them no ill, but they do ourselves much. Every ill wish is an item in our accounts before God, and the reigning root of ill-will to our neighbour proves one to be naught (1Jn 2:11). But this extends not to these two cases.

(1) The wishing one an ill for good to him, e.g., the losing of such an ones favour, the having of which is a snare to his soul.

(2) The wishing evil to a person for the good o! many, as that one who is a corrupter of others, and incorrigible in it, may be taken out of the way.

2. We must not take pleasure in any ill that befalls them, as ill to them Pro 24:17).

3. We must heartily wish them well (1Ti 1:5). Pray for them, says the text. We must wish them the best things, that they may be for ever happy; may have favour and peace with God (Luk 33:34); and that for that cause God may grant them faith, repentance, and all other saving graces. For it is a vain wish, and worse than vain, to wish people happy, living and going on in their sins.

4. We must wish them well, as well to them (Psa 122:8). Men may wish well to their enemies, from a mere carnal principle, not as being well for them, but for themselves. That is, they may wish them repentance, dec., for their own ease, not from any love to their souls.

Secondly, We owe to our enemies, our real enemies, a love of beneficence, whereby we will be ready to do them good as we have access; and therefore says the apostle (1Jn 3:18).

1. We must not practise revenge upon them, by doing one ill turn for another they have done us (Rom 12:19).

2. We must not withhold from them the good that is due to them from us by any particular tie; but must be sure to be in our duty to them, though they be out of their duty to us, Withhold not good from them to whom it is due, when it is in the power of thine hand to do it (Pro 3:27).

3. We must be ready to do them good as Providence puts an opportunity in our hand. As we have opportunity, let us do good unto all men Gal 6:10). Now we must be ready to do them good–

(1) In their temporal interest. If thine enemy hunger, feed him: if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head Rom 12:20).

(2) In their spiritual interest, contributing our utmost endeavours as we have access for their eternal happiness (Pro 11:30).

(a) To speak for their good: for a good word is often of such usefulness to men, that it may be reckoned among good deeds.

(b) To act for their good (Rom 12:20).

III. The next general head is to show, THAT THIS LOVING OF OUR ENEMIES IS A NECESSARY MARK AND EVIDENCE OF A CHILD OF GOD.

1. The living in malice and envy against any, is an evidence of one in the black state of nature, a child of hell. Hence says the apostle (Tit 3:3).

2. To love our friends and hate our enemies, is nothing above the reach of nature, corrupt as it is.

3. The want of it will evince the person to want the true love of God; and he who wants that, surely is not a child of God, but a child of the devil.

4. It is a necessary consequent of regeneration, and without that no man shall see heaven (1Jn 3:9-10).

5. If we love not our enemies, we are not like God; and if we be not like Him, we are not His children: for all His children have His Spirit in them Gal 4:6). And they all bear His image (Col 3:10).

6. If we love not our enemies, we have not the Spirit of Christ, and so are none of His (Rom 8:9).

7. Without this we are murderers in the sight of God, and so have no share in eternal life. Whosoever hateth his brother is a murderer (1Jn 3:15).

This shows us that–

1. It is not easy to be a Christian indeed, however easy it is to take on the name and profession of it.

2. Christianity lies in a Christian or Christ-like disposition of heart, and a conduct of life agreeable thereto (Jam 1:22).

3. Those who pick and chose in religion, taking the easier, and not meddling with the difficult duties thereof laid before them, do but deceive themselves.

4. Christianity is the best friend of human society. O how happy might the world be if it should obtain! What peace, safety, and ease would there be among nations, in neighbourhoods, and in families? It would be an effectual quench-coal to all the fightings, quarrellings, jarrings, strifes, and wrongs, that take away the comfort of society.

5. There are few Christians in the world: the children of Gods family are very rare; even as rare as they are who love their enemies. Hereby ye may discern, whether ye are the children of God or not. This is an evidence proposed by Christ Himself, the elder brother of the family. But ye may safely take the comfort of love to your enemies–

(1) If it be a loving of them in deed and in truth, and not in word and tongue only (1Jn 3:18). Men for their own sake may give their enemies their best words and wishes, while these are but a white cover of black hatred.

(2) If it be evangelical in its spring and rise. A good humour, some particular interest of mens own, may go far in the counterfeit of this. But the true love to our enemies rises from gospel principles.

(3) If it be universal, not extending to some only for whom we retain a particular regard, but to all whom we take for our enemies. For if the spring of it be evangelical, it will be universal: since in that case the reason for bearing that love to one, is a reason for bearing it to all; for being in charity with all the world.

To press this, let me suggest the following motives.

1. It is the command of God and His Son Jesus Christ.

2. Ye were baptized in the name of God the Father, Son, and Holy Ghost, all of you, and many of you have communicated in the Lords Supper. Since ye have taken on the external badge of the family, walk as becomes members of that holy society.

3. The more ye have of this, ye are the more like God; the less ye have of it, ye are the more unlike Him. Here is your true glory.

4. This is the way to be useful in the world.

5. It will be much to your own advantage.

6. Your claim to the family of God depends on it.

I shall conclude with a few directions.

1. Come to Christ, and unite with Him by faith (Heb 11:6).

2. Bear up in your hearts a deep sense of your sinfulness, with the faith of pardon thereof.

3. Ply your hearts with the believing thoughts of the beneficence of God to His enemies, and the love of Christ dying for His enemies to redeem them from wrath.

4. Consider that even your enemies were made originally after Gods image Gen 9:6), and they may be for all you know the objects of everlasting love; for whom special favour is secured by the eternal transaction.

5. As there are readily none, but they have something desirable about them; so fix ye upon that, and love them for it, as ye will love gold, though ye should find it in a mire. Beware lest the faults of others and their blemishes blind your eyes to their beauties and excellencies.

6. Consider them rather as objects of pity and compassion, than of hatred.

7. Consider the shortness of time, their and your own (Ecc 9:6). We have no time to spend in these petty quarrels of this world. (T. Boston, D. D.)

Returning good for evil, the wisest course

Thus, with intimate knowledge of our common life, does Jesus trace the workings of revengeful irritation down from the buffet which burns upon the cheek, to the neighbour who only pesters us with his borrowing. Everywhere he bids us substitute for the passion which calls for retaliation that nobler charity which repays evil with good. Shallow or selfish hearts are apt to say this is to put a premium on aggression, and meekly invite a repetition of it. No doubt there are foolish ways of yielding a literal obedience to this law, which would have no better effect than to provoke a second blow on the other cheek. Yet love is wise, not foolish; and often wiser in its generous confidence than selfishness in its calculating suspiciousness, which it terms prudence. God has made human souls more susceptible, on the whole, to kindness than to any other moral force; and such kindness as this, which can net only forgive, but suffer, offence, is fit to melt the rock and to tame the brute. Good, by the simple and lovely strength of its own goodness, does in the end overcome evil; or if it does not, it is because evil cannot be overcome. At all events, when a patient lover of men is trying, by unaffected meekness and unrequited generosity, to wear out the evil-doing of the bad and shame them into penitence, he is only taking the course which both Gods wisdom has prescribed and Gods own love has followed. It is not by His words only, but much more by His acts, that Jesus has fulfilled this law which substitutes generosity for revenge. In His person we see the supreme example of His own rule. (J. O. Dykes, D. D.)

The good use of an enemy

It was the opinion of Diogenes, that our life had need either of faithful friends, or sharp and severe enemies. And indeed our enemies oftentimes do us more good than those we esteem our friends; for a friend will often pass over ordinary failings, and out of respect, connivance, or self-interest, speak only what shall be grateful, or, at least, not displeasing; while aa enemy will catch at every error, and sets himself as a spy upon all our actions, whereby, as by a tyrant governor, we are kept impaled within the bounds of virtue and prudence, beyond whose limits if we dare to wander, we are presently whipped by him into the circle of discretion. Like the sergeant of a regiment, if we be out of rank, he checks us again into the place and file appointed us. To a fool, he is the bellows of passion; but to a wise man, he may be made a schoolmaster of virtue. An enemy also, not only hinders the growth and progress of our vices, but enkindles, exercises, and exalts our virtues. Our patience is improved, by bearing calmly the indignities he strives to load us with; our charity is enflamed by returning good for ill, and by pardoning and forgiving the injuries he does us; our prudence is increased by wisely managing ourselves in our demeanour, so as not to give him opportunity to wound us; our fortitude is strengthened by a manful repelling of scorns, and by giving occasions for the display of an undaunted courage in all our actions; our industry is strengthened and confirmed by watching all his attacks and stratagems; and by our contriving how we may best acquit ourselves in all our contests. And doubtless we ought, in another respect, to be thankful for an enemy. He causes us to show the world our parts and piety, which else perhaps might go with us to our dark graves, and moulder and die with us, quite unknown; or, could not otherwise well be seen, without the vanity of a light and ostentatious mind. Miltiades had missed his trophy, if he had missed an enemy in the Marathonian fields. Our enemies, then, are to be reckoned in the number of those by whom we may be rendered better if we will. As the hardest stone is the most proper for a basis, so there is not a better pedestal to raise a trophy of our virtues upon, than an outward enemy, if we can but keep ourselves from inward enemies, our vices and our weaknesses. (Owen Felltham.)

Returning good for evil

Difference between mans way of doing it and Gods way. When we do it we fail in various ways.

1. Sometimes it is done through sycophancy or cowardice.

2. Through weakness or easy indulgence; we return good to a spoilt child (or dependant) for evil which requires checking, by selfishly or idly ignoring it.

3. Through indifference or apathy, want of sensitiveness and real abhorrence of evil; we take no notice, we condone and are tolerant of it, thinking thus to return good.

4. We calculate that our good-returning will pay us; in praise and influence or reputation for instance.

5. We do it at the wrong time (i.e., what is good for the evil-doer at one time is bad for him at another)

; or we return a wrong (i.e., unsuitable)

kind or form of good and in the wrong way; so that it is perverted and misunderstood, and becomes evil.

6. We do it so as to encourage the evil-doer to repeat his injury on another, perhaps more helpless; we harden him by impunity, we refuse to help him against himself. There is thus nothing more vitally important in returning good for evil than to be sure that it is good in the highest sense of the word; Gods own good, not our selfish or shallow or one-sided notions of it.

The difficult commandment

I. ILLUSTRATE THIS DUTY.

1. The objects–Enemies.

2. The feelings we must exercise towards them– Love.

(1) So as deeply to compassionate them–feel for them–and sincerely pity them.

(2) That we forgive them.

(3) That we pray for them.

(4) That we are ready to relieve them, and do them good.

(5) That we are willing to receive them to favour and friendship on signs of repentance.

II. ENFORCE THIS DUTY.

1. On the ground of Christs indisputable authority.

2. On the ground of Christs blessed example.

3. Our acceptance with God is suspended upon 2:4. It is essential to true religion here, and to happiness hereafter.

III. ANSWER OBJECTIONS. It is objected–

1. That it is incompatible with self-love. We reply, that we are not to love the injury, but the injurer; and the souls sweetest felicity will thus be produced.

2. Revenge is sweet. It is so to demons, and wicked men who possess the spirit of the wicked one. But mercy and pity only are really sweet to those who are renewed in their hearts by the saving grace of God.

3. Revenge is honourable. It is false honour–the honour of a bad world, and of depraved hearts. It is the glory of the blessed God to forgive us, who have been enemies to Him; and it is our highest dignity to be conformed to His holy image.

4. It is impossible. So it is to the carnal mind, without Divine aid, without crucifying our own carnal self. Stephen prayed for his murderers. And the blessed Jesus, who knows what is in man, and what he is capable of doing, and whose yoke is easy, has enjoined it; and therefore, however difficult, it is evidently possible. (J. Burns, D. D.)

Love to an enemy

During the American Revolutionary War there was living, in Pennsylvania, Peter Milier, pastor of a little Baptist Church. Near the church lived a man who secured an unenviable notoriety by his abuse of Miller and the Baptists. He was also guilty of treason, and was for this sentenced to death. No sooner was the sentence pronounced than Peter Miller set out on foot to visit General Washington, at Philadelphia, to intercede for the mans life. He was told that his prayer could not be granted. My friend! exclaimed Miller, I have not a worse enemy living than that man. What, rejoined Washington, you have walked sixty miles to save the life of your enemy? That in my judgment puts the matter in a different light. I will grant you his pardon. The pardon was made out, and Miller at once proceeded on foot to a place fifteen miles distant, where the execution was to take place on the afternoon of the Same day. He arrived just as the man was being carried to the scaffold, who, seeing Miller in the crowd, remarked: There is old Peter Miller. He has walked all the way from Ephrata to have his revenge gratified to-day by seeing me hung. These words were scarcely spoken before Miller gave him his pardon, and his life was spared.

A proof of the gospel being from God

Henry Clay once replied to some sneering allusion to the character of American Evangelical Christianity: I do not know practically what the Churches call religion. I wish I did. But I do know what it effects. And then reciting the case of a bitter feud between two neighbouring families in Kentucky which had kept the community in a ferment for years, but at last had been settled by the conversion of both parties, he said: I tell you that whatever will change a Kentucky feud into a fellowship so soon and effectively is of God. No power short of His could do it.

Doing good to an enemy

In the old persecuting times there lived in Cheapside one who feared God and attended the secret meetings of the saints; and near him there dwelt a poor cobbler, whose wants were often relieved by the merchant; but the poor man was a cross-grained being, and most ungratefully, from hope of reward, laid as information against his kind friend on the score of religion. This accusation would have brought the merchant to death by burning if he had not found a means of escape. Returning to his house, the injured man did not change his generous behaviour to the malignant cobbler, but, on the contrary, was more liberal than ever. The cobbler was, however, in an ill mood, and avoided the good man with all his might, running away at his approach. One day he was obliged to meet him face to face, and the Christian man asked him gently, Why do you shun me? I am not your enemy. I know all that you did to injure me, but I never had an angry thought against you. I have helped you, and I am willing to do so as long as I live, only let us be friends. Do you marvel that they clasped hands? (C. H. Spurgeon.)

Returning good for evil

Arcadius, an Argive, was incessantly railing at Philip of Macedon. Venturing once into the dominions of Philip, the courtiers reminded their prince that he had now an opportunity to punish Arcadius for his past insolences, and to put it out of his power to repeat them. The king, however, instead of seizing the hostile stranger and putting him to death, dismissed him loaded with courtesies and kindnesses. Some time after Arcadiuss departure from Macedon, word was brought that the kings old enemy was become one of his warmest friends, and did nothing but diffuse his praises wherever he went. On hearing this, Philip turned to his courtiers, and asked, with a smile, Am not I a better physician than you?

Good for evil

A man was seen one day going in a boat on a river with a large dog, which he wished to get rid of by drowning. He succeeded in throwing the animal into the water; but the creature sought to re-enter the boat. As the man was attempting to beat off the dog from the boat, he fell overboard, and would have been drowned, had not the dog seized him by his coat, and brought him to the shore.

Love to enemies

A few poor Cherokee women, who had been converted to Christianity, formed themselves into a society for the propagation of the gospel, which was now become so dear to them. The produce of the first year was about ten dollars, and the question was, To what immediate object this should be applied? At length a poor woman proposed that it should be given to promote the circulation of the gospel in the Osage nation; For, said she, the Master has told us to love and do good to our enemies, and I believe the Osages are the greatest enemies the Cherokees have.

Dr. Mathers ambition

It was the laudable ambition of Cotton Mather to be able to say, that he did not know of any person in the world who had done him an ill office, but he had done him a good one for it.

The Chinese monarch and the rebels

A Chinese emperor being told that his enemies had raised an insurrection in one of the distant provinces, Come, then, my friends, said he, follow me, and I promise you that we shall quickly destroy them. He marched forward, and the rebels submitted upon his approach. All now thought that he would take the most signal revenge; but were surprised to see the captives treated with mildness and humanity. How, cried the first minister; is this the manner in which you fulfil your promise? Your royal word was given that your enemies should be destroyed; and behold you have pardoned them all, and even caressed some of them! I promised, replied the emperor, with a gracious air, to destroy my enemies. I have fulfilled my word; for, see, they are enemies no longer; I have made friends of them! Let every Christian imitate so noble an example, and learn to overcome evil with good.

Literal obedience; or, rules versus principles

It is said that many years ago an eminent minister of the gospel, who had been a great athlete in his youth, on returning to his native town soon after he had been ordained, encountered in the High Street an old companion whom he had often fought and thrashed in his godless days. So, youve turned Christian, they tell me, Charley? said the man. Yes, replied the minister. Well, then, you know the Book says, If youre struck on one cheek, youre to turn the other. Take that; and with that he hit him a stinging blow. There then, replied the minister, quietly, turning the other side of his face toward him. The man was brute enough to strike him heavily again. Whereupon the minister said, And there my commission ends, pulled off his coat, and gave his antagonist a severe thrashing, which no doubt he richly deserved. But did the minister keep the command of Christ? He obeyed the letter of the rule: but did he not violate the principle, the spirit, of it? Hear the other story, and judge. It is told of a celebrated officer in the army that, as he stood leaning over a wall in the barrack-yard, one of his military servants, mistaking him for a comrade, came softly up behind him, and suddenly struck him a hard blow. When the officer looked round, his servant, covered with confusion, stammered out, I beg your pardon, sir; I thought it was George. His master gently replied: And if it were George, why strike so hard? Now which of these two, think you, really obeyed the command of Christ? the minister who made a rule of it and kept to the letter of the rule, or the officer who made a principle of it, and acting on the spirit of it, neglected the letter? Obviously, the minister disobeyed the command in obeying it, while the officer obeyed the command in disobeying it. And here we may see the immense superiority of a principle over a rule. Take a rule, any rule, and there is only one way of keeping it, the way of literal obedience, and this may often prove a foolish and even a disobedient way. But get a principle, and there are a thousand ways in which you may apply it, all of which may be wise, beneficial to you, and no less beneficial to your neighbour. (S. Cox, D. D.)

Turning the other cheek

A Swiss colporteur entered a three-story house, in which, according to the custom of the country, three different families lived. He began with the highest story, and sold copies of the Scriptures in this and in the next. On inquiring about the family on the ground-floor, he was warned not to enter, but he did enter. He found both the man and his wife at home. He offered his Bibles; his offer was replied to with abuse, and a positive order to leave the house instantaneously; he, however, stayed, urging them to buy and read Gods holy Word. The man then rose in a violent rage, and struck him a severe blow on the cheek. Up to this moment the colporteur stood quietly with his knapsack on his back. He now deliberately unstrapped it, laid it on the table, and turned up the sleeve of his right arm, all the while steadily looking his opponent in the face. The colporteur was a very strong man. Addressing his opponent he said, Look at my hand–its furrows show that I have worked; feel my muscles–they show that I am fit for work. Look me straight in the face; do I quail before you? Judge, then, for yourself if it is fear that moves me to do what I am about to do. In this Book my Master says, When they smite you on one cheek, turn to them the other also. You have smitten me on one cheek; here is the other! Smite I I will not return the blow. The man was thunderstruck. He did not smite, but bought the Book which, under the influence of Gods Spirit, works marvels in the human heart. (W. Baxendale.)

Bible precepts to be spiritually interpreted

You cannot make language more explicit, yet I say that to carry it out literally would be to pervert human society so that there could be no such thing as Christianity in this world. I affirm this, not theoretically, but as the result of the revelation of Gods providence among men, and as a fulfilment of Gods teaching in revelation–that great unending perpetual revelation that is going on in the human raze. It would destroy the whole framework and order of society. That in a far-off state, that in the ripeness of human development, the law of non-resistance will have a universal application, I think to be more than likely; but that it should have a universal application now is not possible. Take another point, that of almsgiving. Do our friends, the Quakers, who insist upon the literal translation of the passage on the subject of non-resistance, take a literal view of this passage also? Do they put their hands in their pockets for all that ask of them, and draw them out full? No. This, they say, you are to take in its spirit. Yes, I say that you are to take it in its spirit, and not in its letter. A literal interpretation of it would slay mankind, almost. It would well-nigh destroy the business-life of organized society. It would break up fellowship between man and man. It would promote the very opposite of that which it is the object of the New Testament to inculcate. Take the spirit of the command. Interpret it as enjoining the practice of generosity, of helpfulness, of kindness one toward another. Accept it as inculcating a disposition in every man to look, not on his own things, but on the things of others. That is to say, make it a principle adaptable according to your feeling and judgment. (H. W.Beecher.)

Cloak and coat

The Jews of the first century always wore the tunic and mantle or robe. These were the two indispensable garments. The tunic was of linen. It fitted the figure, had sleeves and came down to the feet. It was worn next to the skin, or over an under-garment of linen very full and long. That of the rabbi, scribe, or doctor, was specially large, and yet was not to be visible more than a handbreadth under the mantle. The mantle or robe was worn over all. A man must be very poor to have only one cloak, and yet this is what Christ enjoined on His disciples. According to Lukes Gospel He said one day, If any man will take away thy cloak, forbid him not take thy coat also. This precept can be understood; a robber would naturally lay hold first of the outer garment. But Matthew puts it the other way. Under this form it is harder to understand, and we may well suppose that in transcribing [Matthews version] the copyist may have misplaced the two words coat and cloak. (E. Stapfer, D. D.)

Almsgiving

Many of you know the name of William Law, the author of the Serious Call to a Devout and Holy Life. He was one of the best of clergymen, and was bent on leading a life of Christian obedience in the most thorough and unshrinking manner. He and two rich friends agreed to live together, and to spend as little as possible on themselves, and to give away almost their joint income. They did so by relieving all who applied to them and who represented themselves as in want. The result was that they attracted crowds of idle and lying mendicants. For a long time Law shut his eyes to the evil of which he and his friends were thus the occasion; until at last his fellow-parishioners were driven to present a memorial to the magistrates, entreating them in some way to prevent Mr. Law from thus demoralizing their parish. A sad and pathetic incident illustrating the perplexities and contradictions of human life! The best men are not above the need of learning wisdom from experience. The real Christian duty of these good people was not to be less self-denying and liberal, but to consider anxiously how they might lay out their means so as to do the most good and the least evil. If you give sixpence to a poor creature, when you know, or may know, if you think or inquire, that the sixpence will be turned at once into intoxicating drink, you are putting a stumbling-block or occasion of falling in the way of a brother or sister for whom Christ died. What is it that forbids you to do this? Is it political economy? Perhaps, but it is certainly also Christian duty, Christian love. I once heard an excellent clergyman say, Warn as you will, if I were to refuse help to the apparently hungry woman who begs me to give her food, I could not eat my own dinner in comfort. My answer to such a remark would be, What does it matter whether you eat your own dinner in comfort or not? This is a very secondary consideration, compared with the question of doing good or harm to the brother or sister for whom Christ died. People are imposed upon, as we say, not unfrequently: when they find it out they are vexed; but too often their regret is limited to their own humiliation, to their own insignificant loss; and they fail to reproach themselves for having in their carelessness put an occasion of falling in the way of the weak brother for whom Christ died. (J. H. Davies, M. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

We met also with a passage much like this in this verse, Mat 5:39,40, the general sense of which was, as I then said, a prohibition of private revenge. It is therefore there prefaced in with a more general precept, Resist not evil. But besides this, there seems to be in it also a prohibition of vexatious suits and molestations of others, though under a colour of law; therefore Matthew saith, If any man will sue thee at the law, and take away thy cloak; and it may be thought a more special precept relating to those times, when they had none but heathen magistrates, and in some measure to be expounded by 1Co 6:7, and to be a precept given with respect to the reputation of the gospel, that it might not be scandalized by Christians going to law before infidels. It is most certain it doth not forbid the use of the law, whether for the defending or recovering our just rights, only the irregular or scandalous use of it. See Poole on “Mat 5:39“.

Fuente: English Annotations on the Holy Bible by Matthew Poole

27-36. (See on Mt5:44-48; Mt 7:12; and Mt14:12-14.)

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

But I say unto you which hear,…. The Ethiopic version adds “me”, and the generality of interpreters understand the passage of the hearers of Christ, as distinct from the disciples, or together with them, and of the better sort of them; and of such as had ears to hear, and who heard with a desire of understanding, and of putting into practice what they heard; but I rather think it regards the hearers of the Scribes and Pharisees, then present, who had heard and received the traditions of the elders, to which the following rules of Christ are opposed; and to each of which, with others in Matthew, these words are prefixed;

ye have heard that it was said by them of old time–but I say unto you,…. Mt 5:21 with which compare this phrase, and the sense will appear to be this; to you that hear day by day, the traditions of the elders urged upon you, and the false glosses the Scribes and Pharisees put upon the word of God; in opposition to them, I say to you what follows:

love your enemies; whereas you have heard them say, hate your enemies, keep enmity in your hearts to them, and revenge yourselves on them:

do good to them that hate you; whereas you have heard it said, that you should only do good to your friends, and should keep anger in your bosoms to such who hate you, and do you an injury;

[See comments on Mt 5:43] [See comments on Mt 5:44]

Fuente: John Gill’s Exposition of the Entire Bible

Exhortations to Justice and Mercy.

      27 But I say unto you which hear, Love your enemies, do good to them which hate you,   28 Bless them that curse you, and pray for them which despitefully use you.   29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also.   30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.   31 And as ye would that men should do to you, do ye also to them likewise.   32 For if ye love them which love you, what thank have ye? for sinners also love those that love them.   33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.   34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.   35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.   36 Be ye therefore merciful, as your Father also is merciful.

      These verses agree with Matt. v. 38, to the end of that chapter: I say unto you that hear (v. 27), to all you that hear, and not to disciples only, for these are lessons of universal concern. He that has an ear, let him hear. Those that diligently hearken to Christ shall find he has something to say to them well worth their hearing. Now the lessons Christ here teacheth us are,

      I. That we must render to all their due, and be honest and just in all our dealings (v. 31): As ye would that men should do to you, do ye also to them likewise; for this is loving your neighbour as yourselves. What we should expect, in reason, to be done to us, either in justice or charity, by others, if they were in our condition and we in theirs, that, as the matter stands, we must do to them. We must put our souls into their souls’ stead, and then pity and succour them, as we should desire and justly expect to be ourselves pitied and succoured.

      II. That we must be free in giving to them that need (v. 30): “Give to every man that asketh of thee, to every one that is a proper object of charity, that wants necessaries, which thou hast wherewithal to supply out of thy superfluities. Give to those that are not able to help themselves, to those that have not relations in a capacity to help them.” Christ would have his disciples ready to distribute, and willing to communicate, to their power in ordinary cases, and beyond their power in extraordinary.

      III. That we must be generous in forgiving those that have been any way injurious to us.

      1. We must not be extreme in demanding our right, when it is denied us: “Him that taketh away thy cloak, either forcibly or fraudulently, forbid him not by any violent means to take thy coat also, v. 29. Let him have that too, rather than fight for it. And (v. 30) of him that taketh thy goods” (so Dr. Hammond thinks it should be read), “that borrows them, or that takes them up from thee upon trust, of such do not exact them; if Providence have made such insolvent, do not take the advantage of the law against them, but rather lose it than take them by the throat, Matt. xviii. 28. If a man run away in thy debt, and take away thy goods with him, do not perplex thyself, nor be incensed against him.”

      2. We must not be rigorous in revenging a wrong when it is done us: “Unto him that smiteth thee on the one cheek, instead of bringing an action against him, or sending for a writ for him, or bringing him before a justice, offer also the other;” that is, “pass it by, though thereby thou shouldest be in danger of bringing upon thyself another like in dignity, which is commonly pretended in excuse of taking the advantage of the law in such a case. If any one smite thee on the cheek, rather than give another blow to him, be ready to receive another from him;” that is, “leave it to God to plead thy cause, and do thou sit down silent under the affront.” When we do thus, God will smite our enemies, as far as they are his, upon the cheek bone, so as to break the teeth of the ungodly (Ps. iii. 7); for he hath said, Vengeance is mine, and he will make it appear that it is so when we leave it to him to take vengeance.

      3. Nay, we must do good to them that do evil to us. This is that which our Saviour, in these verses, chiefly designs to teach us, as a law peculiar to his religion, and a branch of the perfection of it.

      (1.) We must be kind to those from whom we have received injuries. We must not only love our enemies, and bear a good will to them, but we must do good to them, be as ready to do any good office to them as to any other person, if their case call for it, and it be in the power of our hands to do it. We must study to make it appear, by positive acts, if there be an opportunity for them, that we bear them no malice, nor see revenge. Do they curse us, speak ill of us, and wish ill to us? Do they despitefully use us, in word or deed? Do they endeavour to make us contemptible or odious? Let us bless them, and pray for them, speak well of them, the best we can, wish well to them, especially to their souls, and be intercessors with God for them. This is repeated, v. 35: love your enemies, and do them good. To recommend this difficult duty to us, it is represented as a generous thing, and an attainment few arrive at. To love those that love us has nothing uncommon in it, nothing peculiar to Christ’s disciples, for sinners will love those that love them. There is nothing self-denying in that; it is but following nature, even in its corrupt state, and puts no force at all upon it (v. 32): it is no thanks to us to love those that say and do just as we would have them. “And (v. 33) if you do good to them that do good to you, and return their kindnesses, it is from a common principle of custom, honour, and gratitude; and therefore what thanks have you? What credit are you to the name of Christ, or what reputation do you bring to it? for sinners also, that know nothing of Christ and his doctrine, do even the same. But it becomes you to do something more excellent and eminent, herein to out-do your neighbours, to do that which sinners will not do, and which no principle of theirs can pretend to reach to: you must render good for evil;” not that any thanks are due to us, but then we are to our God for a name and a praise and he will have the thanks.

      (2.) We must be kind to those from whom we expect no manner of advantage (v. 35): Lend, hoping for nothing again. It is meant of the rich lending to the poor a little money for their necessity, to buy daily bread for themselves and their families, or to keep them out of prison. In such a case, we must lend, with a resolution not to demand interest for what we lend, as we may most justly from those that borrow money to make purchases withal, or to trade with. But that is not all; we must lend though we have reason to suspect that what we lend we lose, lend to those who are so poor that it is not probable they will be able to pay us again. This precept will be best illustrated by that law of Moses (Deut. xv. 7-10), which obliges them to lend to a poor brother as much as he needed, though the year of release was at hand. Here are two motives to this generous charity.

      [1.] It will redound to our profit; for our reward shall be great, v. 35. What is given, or laid out, or lent and lost on earth, from a true principle of charity, will be made up to us in the other world, unspeakably to our advantage. “You shall not only be repaid, but rewarded, greatly rewarded; it will be said to you, Come, ye blessed, inherit the kingdom.“

      [2.] It will redound to our honour; for herein we shall resemble God in his goodness, which is the greatest glory: “Ye shall be the children of the Highest, shall be owned by him as his children, being like him.” It is the glory of God that he is kind to the unthankful and to the evil, bestows the gifts of common providence even upon the worst of men, who are every day provoking him, and rebelling against him, and using those very gifts to his dishonour. Hence he infers (v. 36), Be merciful, as your Father is merciful; this explains Matt. v. 48, “Be perfect, as our Father is perfect. Imitate your Father in those things that are his brightest perfections.” Those that are merciful as God is merciful, even to the evil and the unthankful, are perfect as God is perfect; so he is pleased graciously to accept it, though infinitely falling short. Charity is called the bond of perfectness, Col. iii. 14. This should strongly engage us to be merciful to our brethren, even such as have been injurious to us, not only that God is so to others, but that he is so to us, though we have been, and are, evil and unthankful; it is of his mercies that we are not consumed.

Fuente: Matthew Henry’s Whole Bible Commentary

But I say unto you that hear ( ). There is a contrast in this use of like that in Mt 5:44. This is the only one of the many examples given by Mt 5 of the sharp antithesis between what the rabbis taught and what Jesus said. Perhaps that contrast is referred to by Luke. If necessary, could be coordinating or paratactic conjunction as in 2Co 7:11 rather than adversative as apparently here. See Mt 5:43f. Love of enemies is in the O.T., but Jesus ennobles the word, , and uses it of love for one’s enemies.

Fuente: Robertson’s Word Pictures in the New Testament

Which hear. With the sense of hearing in order to heed : giving heed. Compare Mt 11:15.

Fuente: Vincent’s Word Studies in the New Testament

1) “But I say unto you which hear,” (alla humin lego tois akouousin) “But (in contrast to that) I tell you all who are hearing, heeding, or following me,” to you who are my new-covenant church disciples, my church, Luk 6:20.

2) “Love your enemies,” (agapate tous echthrous humon) “Love your enemies,” with a high priority kind of love, as set forth Rom 12:20, expressing your love toward them by kindly deeds, Pro 25:21-22.

3) “Do good to them which hate you,” (kalos poieite tois misousin humas) “Do well toward those who hate you,” or treat them in an ideal manner, instead of retaliating with revenge, as a natural tendency of the covetous nature of men, as also prescribed by the law, Exo 23:4-5; Lev 19:17-18.

Fuente: Garner-Howes Baptist Commentary

Appleburys Comments

Regulations for Conduct
Scripture

Luk. 6:27-38 But I say unto you that hear, Love your enemies do good to them that hate you, 28 bless them that curse you, pray for them that despitefully use you. 29 To him that smiteth thee on the one cheek offer also the other; and from him that taketh away thy cloak withhold not thy coat also. 30 Give to every one that asketh thee; and of him that taketh away thy goods ask them not again. 31 And as ye would that men should do to you, do ye also to them likewise. 32 And if ye love them that love you, what thank have ye? for even sinners love those that love them. 33 And if ye do good to them that do good to you, what thank have ye? for even sinners do the same. 34 And if ye lend to them of whom ye hope to receive, what thank have ye? even sinners lend to sinners, to receive again as much. 35 But love your enemies, and do them good, and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind toward the unthankful and evil. 36 Be ye merciful, even as your Father is merciful. 37 And judge not, and ye shall not be judged: and condemn not, and ye shall not be condemned: release, and ye shall be released: 38 give, and it shall be given unto you; good measure, pressed down, shaken together, running over, shall they give into your bosom. For with what measure ye mete it shall be measured to you again.

Comments

Love your enemies.Some of the things that Jesus said must have seemed difficult if not impossible. Love your enemies. But they hate you and curse you and spitefully use you! They strike you on the cheek and even take away your property. How can you love them? The answer lies in the meaning of love. Jesus did not say Have the same feeling toward an enemy as you have for a friend. Love, according to this context, requires one to bless ones enemies and pray for them and do good to them. Turn the other cheek, when one strikes you. If he takes your garmentit could be done by law Exo. 22:26give also the one that he could not legally take.

These directives are difficult, but not impossible to comply with. In essence, they suggest Gods love for the world, and Jesus attitude toward those who mistreated Him. On the cross He prayed, Father, forgive them for they know not what they do.

Paul defines love in 1Co. 13:4-8. Love suffers long and is kind. We can be kind to an enemy. And strangely, an act of kindness may sometimes change an enemy into a friend.

as ye would that men should do to you.This suggests that it might be easier to be kind to an enemylove himif we would put ourselves in his place. An honest effort to understand the other persons viewpoint might help to remove the enmity. This rule was based on the law and the prophets (Mat. 7:12). Jesus went a step farther in His teaching to the apostles when He said, A new commandment I give unto you, that ye love one another, even as I have loved you. See Joh. 13:34. Peter also said, Seeing ye have purified your souls in your obedience to the truth unto unfeigned love of the brethren, love one another from the heart fervently (1Pe. 1:22).

and ye shall be sons of the Most High.Jesus illustrated the issue of love for enemies by the fact that God sends the rain on the good and the bad alike (Mat. 5:43-48). Then He said, Ye therefore shall be perfect as your heavenly Father is perfect. Men say, Thats a worthy goal, but impossible of attainment. But did Jesus give a command that cant be obeyed? What does be perfect mean? In this context it means complete or mature. Just as the Father sent the rain on the good and the badthere are no othersso His children are to love their friends and their enemies; and that is perfect in the sense of completeness, for there are no others.

Jesus did not mean sinless when He said, Be perfect. As long as we live, we canalthough we ought not tocommit sin (1Co. 10:12).

The sermon that Luke reported was slightly different from the one Matthew reported. According to Luke, Jesus said, Ye shall be sons of the Most High, for He is kind toward the unthankful and evil. Then Jesus said, Be merciful, even as your Father is merciful.

And judge not.This is expanded in Luk. 6:41-45 and in Mat. 7:1-5. Jesus was speaking of hypocritical judging. But He also said that you can tell false prophets by their fruits. On another occasion He said, Judge not according to appearance, but judge righteous judgments (Joh. 7:24).

And why not judge? For with what measure ye mete it shall be measured to you again.

Fuente: College Press Bible Study Textbook Series

Butlers Comments

SECTION 4

Magnanimous (Luk. 6:27-45)

27 But I say to you that hear, Love your enemies, do good to those who hate you, 28bless those who curse you, pray for those who abuse you. 29To him who strikes you on the cheek, offer the other also; and from him who takes away your coat do not withhold even your shirt. 30Give to every one who begs from you; and of him who takes away your goods do not ask them again. 31And as you wish that men would do to you, do so to them.

32 If you love those who love you, what credit is that to you? For even sinners love those who love them. 33 And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. 34And if you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. 35But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish. 36Be merciful, even as your Father is merciful.

37 Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; 38give, and it will be given to you; good measure, pressed down, shaken together, running over, will be put into your lap. For the measure you give will be the measure you get back.

39 He also told them a parable: Can a blind man lead a blind man? Will they not both fall into a pit? 40A disciple is not above his teacher, but every one when he is fully taught will be like his teacher. 41Why do you see the speck that is in your brothers eye, but do not notice the log that is in your own eye? 42Or how can you say to your brother, Brother, let me take out the speck that is in your eye, when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brothers eye.

43 For no good tree bears bad fruit, nor again does a bad tree bear good fruit; 44for each tree is known by its own fruit. For figs are not gathered from thorns, nor are grapes picked from a bramble bush. 45The good man out of the good treasure of his heart produces good, and the evil man out of his evil treasure produces evil; for out of the abundance of the heart his mouth speaks.

Luk. 6:27-36 Toward the Hateful: Magnanimous means, noble, liberal and self-sacrificing. And Jesus characterizes the citizens of His kingdom as magnanimous toward those who hate them. How may Christians be expected to love those who persecute them and hate them and exploit them? Because God loves them! The Greek word for love here is agape. Agape is a love of the will and not necessarily of the emotions. We cannot have the same feelings toward those who hate us as toward our relatives and friends. That would be unnatural and really impossible. But we can decide that no matter how a man acts toward us we will always act toward him for his highest good. Agape-love is the kind of action that can be commanded (Joh. 15:12 ff), because it is not dependent upon how we feel. It is something that we must do in spite of how we feel. A mans mind and will can overrule his feelings.

Jesus is calling for more than stoicism here. The Christian is more than merely passive toward his enemies and those who may exploit him. The citizen of Christs kingdom goes the second mile (cf. Mat. 5:39-41). Jesus is illustrating the fundamental principle of non-retaliation for personal injury and insult. Christians are not by nature, vengeful, spiteful nor retaliatory. They leave ultimate justice up to the Lord (cf. Rom. 12:14-21). But turning the other cheek does not mean that we should be unconcerned about the defense of law and order and human rights. To turn the other cheek, or give up the coat does not mean that it does not matter at all about civil rights and civil justice. The devil is the author of anarchy; he has as his goal a society where evil rules. God has ordained human governments for the purpose of maintaining civil liberties and order. Human magistrates are Gods ministers to execute His justice upon criminals (cf. Rom. 13:1-7). Human government is ordained to maintain an orderly execution of justice! Without law and order, mans first impulse when struck or robbed is to strike back or retaliate. A society where each man is a law unto himself, executing justice on a personal basis, would be anarchistic. The whole point of Jesus instructions here is that the Christian is governed by a higher law than human governmenthe does not even need human government to keep him under control. The Christian goes beyond the law against retaliation. He not only does not retaliatehe shows love toward his enemies. Jesus never intended His statements here to be rigidly codified into some literal behavior. He did not offer His cheek to be struck a second time (Joh. 18:22-23); nor did Paul (Act. 23:3). It would hardly be the highest good to a criminal to allow him to strike a man until he killed him, or rob and extort without any restraint. Someone must call upon civil authorities to put a stop to such actionfor the victims sake, for societys sake and for the criminals sake! But the Christian cannot take the law into his own handshe must go the second mile if necessary.

Give to everyone who begs of you . . .is not a mandate to foster professional begging. Jesus is not encouraging Christians to help frauds, drunkards, the lazy, or professional beggars. The drunkard who begs money is not in need; neither is the man who is too lazy to work if he is able (cf. 2Th. 3:6-15). What Jesus is telling the Christian here is that he must not be self-centered, greedy and miserly. If any man is in real need, it is the nature of the Christian to help again, and again if he is able to do so. But the Christian must make evaluations and judgments because to give to a professional beggar who might otherwise earn a living would not be helpful. The Christian must please his neighbor for his good, to edify him (cf. Rom. 15:1-2). When we give we must not seek a return. Love gives for the sake of giving with no thought of return.

The primary motive for the Christian ethic is, of course, the love of God. We love, because He first loved us (1Jn. 4:7-19). But a secondary motive for the Christian to go the second mile is that he treats others as he would wish to be treated. The Golden Rule, as Luk. 6:31 is called, is uniquely positive. It is not like any other philosophy of ethics in all mankind. Barclay says it so well: The Christian ethic is positive. It does not consist in not doing things but in doing them. Jesus gave us the Golden Rule which bids us do to others as we would have them do to us. That rule exists in many writers of many creeds in its negative form. Hillel, one of the great Jewish Rabbis, was asked by a man to teach him the whole law while he stood on one leg. He answered, What is hateful to thee, do not to another. That is the whole law and. all else is explanation. The Stoics put it this way, What you do not wish to be done to yourself, do not you do to any other. A citizen of the kingdom of God does not just not do bad thingshe busies himself in doing good things.

The Christian is one who goes beyond the expected or the norm in doing good. There is a worldly standard of doing good. Those of the world do good to those who do good to them first; even sinners love those who love them. If one does good to those who have done good to him, he is no different than the rest of the world. It is of interest that Luke used the Greek word charis which is translated credit in the RSV. It is as if Jesus said, What special grace is in that kind of action? It will do no good for the Christian to claim he is just as good as his neighbors; he must be betterhe must go beyond his neighbor in doing good. The Macedonians gave beyond their means, of their own free will to the Judeans (2Co. 8:3-4).

Jesus challenges His followers to go beyond the worlds norm because He wants His followers to have the blessedness of being like God. The behavior of the sinner is too low for the Christian to aimhe should aim for the highest. God goes beyond the worldly norm; He actively loves and does good to those who hate Him. God sends His rain upon the just and the unjust alike (Mat. 5:44-45). God is kind to the ungrateful and the selfish. If Christian children would imitate their Father (Eph. 5:1-2) this is how they will act.

In all this discussion about lending is Jesus forbidding the Christian to put his money in banks to earn interest or from borrowing money and paying interest? A fact often overlooked is that in ancient Israel commercial loans were practically unknown. Among the heathen it was a different thing. The Old Testament legislates against usury (Exo. 22:25; Lev. 25:36 ff; Deu. 23:19 ff). Nehemiah (Luk. 5:3-10) condemned wealthy Jews for charging interest to their less fortunate brothers. The Israelites could charge interest to foreigners (Deu. 23:19-21). Wilbur Fields says in Exodus, College Press, pg. 494, In modern times money is usually loaned for commercial purposes, to increase a mans capital, increase his business, or enhance his comfort. It is proper that a reasonable interest or payment be collected for this service. Thus Exo. 22:25 does not mean we should demand that our banks stop charging interest. Jesus himself approved the taking of interest from a bank (Mat. 25:27; Luk. 19:23). But this is quite a different thing from making gain out of a neighbors need or being callous to the needs of a brother in the Lord. If a brother is in need and a personal loan may be given, there should be no interest charged by the brother offering the help. As a matter of fact, the whole point of Jesus here seems not to be in the area of lending but in giving. Christ is telling his followers to give help to one another, expecting no return at all.

Luk. 6:37-45 Toward the Heterodox: Judge not, and you will not be judged . . . Has Jesus forbidden all judgment here? Of course not! As a matter of fact, Jesus commanded judgment at least twice (Luk. 12:57; Joh. 7:24). The very fact that God has created us with the ability to choose compels us to make judgments or evaluations. We could never protect ourselves against wrong if we did not judge; we could never help others if we did not evaluate their needs. The apostle Paul told the Corinthian church it would have to judge and excommunicate an immoral member (1Co. 5:1 ff). He also told the brethren they should make righteous judgments between one another when disputes arose and not take their disputes to heathen judges (1Co. 6:1 ff). Jesus warns in this very Sermon (Mat. 7:6; Mat. 7:15-20) that the citizen of His Kingdom will have to judge who the dogs and swine are in order not to cast ones pearls and bread before them; the citizen will have to judge fruit of false and true prophets.

What Jesus is forbidding here is the hyper-critical attitude. He is telling us to be magnanimous toward those whose behavior, though not really sinful, may be different than ours. There must be liberty and charity among citizens of Christs kingdom in the realm of opinion. Where there are no specific commandments or clear principles stated in the New Testament, Christian brethren must allow one another the freedom to choose and act as their consciences permit them to do so. The New Testament has a great deal to say about this (Rom. 14:1-23; Rom. 15:1-33; I Corinthians, chapters 8, 9 and 10; Gal. 5:1-26).

Jesus is advising us that we should not have a judgmental attitude. The less judging (especially of people) we dp, the better off we shall be. The time will come when we shall be forced to form opinions about people, but we must be very careful not to form prejudicial opinions. We must not prejudge without sufficient evidence; we must not condemn as a sin something that is not a sin; we must not allow our opinions to be formed out of motives of envy, jealousy or our own guilty consciences. We must be very careful not to judge the motives of others for we do not know their heartsonly their actions. We must be sure our opinions of others are formed according to divine standards (the Bible) and not some worldly standards.
Jesus offers a series of mini-parables as cautions against hyper-active and hasty judgments:

a.

. . . give and it will be given to you . . . for the measure you give will be the measure you get back. If you give censorious judgment that is what you will get back; if you give good without measure out of a pure motive, you will receive without measure from both God and man. Whatever a man sows, he eventually reaps (Gal. 6:7-10).

b.

Can a blind man lead a blind man? No! they will both fall into the pit. We all have blind areas about our own faultsthus we are not clear-sighted enough to really lead others to the light about themselves. It is hypocritical for us to criticize the blindnesses in others without admitting our own blindnesses. We are all still followersJesus is the Master (Teacher). Were we ever able to be as honest and wise as He, we might be critical of othersbut until then, we must let Him lead us all!

c.

. . . first take the log out of your own eye . . . Jesus clearly infers that if we successfully remove the huge impairments which keep us from judging our own spiritual faults, then we might be prepared to help our brother judge his faults. It is interesting that Jesus sees the log in our eye and the speck in our brothers eyewe usually see it the other way! Again we are struck with the emphasis Jesus puts on mans tendency to be self-centered. Self-centered people cannot judge fairly or rightly!

d.

. . . no good tree bears bad fruit . . .A hyper-critical attitude betrays a fundamentally evil heart. . . . for out of the abundance of the heart his mouth speaks. That which comes from our mouths reveals what is in our hearts! If we mouth prejudicial judgment it betrays a heart harboring hate. We do not have to compromise truth to put to death slander, gossip, non-factual opinions. There are three other options:

(1)

keep silent about the person

(2)

offer an informal prayer for the person

(3)

utter some known good about the person

The nature of the Lords kingdom is magnanimity. Because the Lord is that way, He wishes His subjects to be that way. He wishes it for them so they may have the blessedness of holiness and righteousness. If you will treat a man as he is, he will continue to be what he is. If you treat him as he ought to be and can be, then he will more readily become what he ought to be and can be! That is what this Sermon is about; that is how God treats us!

Fuente: College Press Bible Study Textbook Series

(27, 28) Love your enemies.See Notes on Mat. 5:44. It should be noted that the great command of the gospel is set forth in the Sermon on the Plain in its width and universality, without being formally contrasted with the Pharisaic gloss, Thou shalt love thy neighbour, and hate thine enemy, as in the Sermon on the Mount.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

27-38. Christian laws of conciliation and benevolence. Mat 5:38-48.

Fuente: Whedon’s Commentary on the Old and New Testaments

Love Is Defined And Commanded (6:27-28).

g Love your enemies (Luk 6:27 b),

h Do good to those who hate you (Luk 6:27 c),

g Bless those who curse you (Luk 6:28 a),

h Pray for those who use you badly (Luk 6:28 b).

Fuente: Commentary Series on the Bible by Peter Pett

Love Is Defined and Demanded (6:27-28).

He commences this next section with a call to love their enemies, followed by definitions of what that involves.

Luk 6:27

“But I say to you who hear,”

His words are for those who will hear and do what He says, for those whose ears are awoken by the Holy Spirit.

Fuente: Commentary Series on the Bible by Peter Pett

“Love your enemies,

Do good to those who hate you,

Bless those who curse you,

Pray for those who use you badly.”

So He now concentrates on those for whom His blessings are promised, although those who wished to avoid the woes would do well to take note. His message will not be palatable to the rich, but if they wish to avoid their fate they will do well to listen. Notice the ‘I say to you’ (compare Mat 5:22; Mat 5:27; Mat 5:32; Mat 5:34; Mat 5:39), which is the connecting up phrase with what has gone before. He wants them to know that He is speaking with Messianic authority. He is here making clear the new divine initiative, making new demands in the light of the times. And it is spoken to ‘those who hear’, that is, those who hear with the intention of response, those who are committed to discipleship.

For in the light of His presence among them it is now necessary for men and women to behave differently, and His demands in this direction commence with four requirements, the first being partly defined by the other three. Thus in this foursome the first line indicates the demand, and the other three explain how it should be revealed. Love must be active if it is genuine.

They are to ‘Love your enemies.’ This love (agape), as is clear from the words, is a love which behaves in the same way towards all. It is Christian love. It does not refer to feeling affection for someone (phileo), and it certainly does not speak of sexual love (erao). The latter is simply a human craving and is not really love at all. It arises out of physical effects on the body which are looking for reciprocation in a sexual way (although we often deceive ourselves about them). It would be better described as ‘passion’. Many today seek to justify wrong relationships because ‘they love each other’. What they mean is that they want sexual gratification, and will do any wrong to get it. But Jesus condemned such attitudes out of hand. That was not what He spoke of when He spoke of love. The Greeks had a separate word for sexual love. It was erao (from which comes Eros, the goddess of lust). They too recognised that that was not genuine social love. Indeed it is often antisocial.

Of course sexual love may be combined with true love, but then it will be thoughtful and considerate, and obedient to God instruction on the matter, keeping within God’s laid down standards. For the true love will override the sexual love. But having strong feelings for someone is not what Jesus was describing when He spoke of love. Such feelings lead often to evil and not to right behaviour.

Furthermore affection and liking arise out of compatibility between people and from having known someone for some time, and ‘getting on with them’. But if that was in mind we would pick and choose. However, for true love there is no picking and choosing. The love that Jesus is speaking of here is a higher love, a spiritual love, a love which is the same towards all, a love which produces right response and right action, even towards those whom it is difficult to love. It is a love which wills and purposes good towards its recipients from a benevolent heart. This comes out in the way in which it is defined in the following three lines. It is a love which responds to hate, by the person doing good towards those who hate them. It is a love which blesses even as it is cursed. It is a love which means that when those who have such love are used badly, they respond by praying for the good of those who treat them in that way. It is unselfish love that seeks no benefit from loving. It is like the love of God which continues, even when it is dealing with a world that insults Him to His face (see Luk 6:35; Mat 5:45). It has nothing to do with the love between a man or a woman, or its perversions.

We can contrast this whole attitude with the position held by the cults of the day. The teaching of the Essenes, for example, was that their followers should ‘hate the children of darkness’, and they meant it. The emphasis with many was on loving those who are ‘with us’ and hating those who are not.

‘Bless those who curse you, pray for those who use you badly.’ True Christian love will not be affected by any counter response, for God remains unmoved by man’s antagonism against Him. He could destroy mankind at a blow, but He does not. Thus those who follow Him must bless men even when all they receive are curses. They may be cursed by those whose views they run counter to, or by those whose business profits they affect, but in return they are to offer blessing. And when those curses turn to misuse and persecution, they are to pray for those who use them badly. Indeed they are to pray for all who use them badly. For they should be filled with God’s love shed abroad in their hearts towards all.

Illustrations of This Love.

The demand that they love their enemies is now illustrated by a number of practical examples. It was never intended to be just a good idea. So practical illustrations are now given of what this might involve. They include reaction to personal violence, reaction to those who take advantage of their generosity through greed and theft, and then a general reference to all aspects of life, a saying which sums up the whole.

Fuente: Commentary Series on the Bible by Peter Pett

True Love Is All Important And Must Be Practically Expressed (6:27-38).

(This section is all about loving and giving and proceeds in a 4 4 6 6 4 4 pattern).

‘But I say to you who hear (Luk 6:27 a).’

Fuente: Commentary Series on the Bible by Peter Pett

The law of love:

v. 27. But I say unto you which hear, Love your enemies, do good to them which hate you,

v. 28. bless them that curse you,. and pray for them which despitefully use you.

v. 29. And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also.

v. 30. Give to every man that asketh of thee, and of him that taketh away thy goods ask them not again.

v. 31. And as ye would that men should do to you, do ye also to them likewise.

There is a double contrast here: Jesus had Tittered His woes against various classes of people, but that would not give others a right to act in an arbitrary way, according to their own interpretation of the saying; He had addressed His disciples mainly, but now He purposely includes all those that heard His discourse. All that were within reach of His voice at that time, and all that are in a position to hear His words today, should observe the law of love toward their enemies. The contrast throughout emphasizes the point which Jesus wishes to make: To love, not friends, for there no urging is needed, but enemies; to do good, not to those that show us every form of kindness, for there the act of reciprocating is self-evident, but to those that hate us; to bless, not those that wish us well, for there we return the greetings as a matter of course, but those that heap imprecations and curses upon us; to pray, not for those whose kind solicitude surrounds us every day, for there the remembrance is almost matter-of-fact, but those that spread calumnies about us. Needless to say, these ethical precepts of Christ must themselves in turn be explained in the spirit of Christ, for He is the highest and best example. Some practical examples to illustrate the scope of the precepts: To the smiter of one cheek the other should be turned; from him that forcibly takes the tipper garment the lower should not be withheld; to him that asks we should give; what is taken by force we should cheerfully resign. To that extent will Christian meekness in individual cases go, and where no harm is done to others incidentally. For all of these rules must themselves be understood in the light of the Golden Rule: Just as ye wish that the people should act toward you, just so do ye act toward them. “The Savior gives a touchstone into the hands of His disciples, by which they might prove themselves as to whether their demeanor towards neighbors and enemies was in agreement with their duties. His utterance contains no principle, hut the touchstone of morality, since it refers only to an outer form of action. Where it is so used, we shall discover in it a plain, simple, universally applicable precept of the practical wisdom of life, fully fitted for the purpose for which the Savior has given it.

Fuente: The Popular Commentary on the Bible by Kretzmann

Luk 6:27-28 . Nevertheless, as far as concerns your conduct, those denunciations of woe are not to deter you, etc. Hence there is here no contrast destitute of point (Kstlin), although the sayings in Luk 6:27-36 are in Matthew more originally conceived and arranged (comp. Weiss in the Jahrb. f. d. Theol . 1864, p. 55 f.).

] to you who hear , i.e. who give heed , , Euthymius Zigabenus. This is required by the contrast. Moreover, comp. Mat 5:44 .

.] with a dative, Hom. Od . xix. 330; Herod. iv. 184; Dem. 270. 20, 381. 15; Xen. Anab . vii. 7. 48. Elsewhere in the New Testament, in accordance with later usage ( Wis 12:11 ; Sir 4:5 f.), with an accusative.

] to afflict , is connected by the classical writers with , also with .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

Second Section: The Requirement of Love

(Luk 6:27-38.)

EXEGETICAL AND CRITICAL

Luk 6:27. But I say unto you which hear.Antithesis to the foregoing, Luk 6:26. Meyer very happily: Yet although I utter against those these Woes, yet I enjoin on you not hatred but love towards your enemies. It is therefore no accidental antithesis (Kstlin). As the Saviour in Luk 6:26 had shown what treatment Christians have to expect of their enemies, He unfolds, Luk 6:27-38, what return they must give to this treatment. Comp. Mat 5:38-48; Mat 7:12. Here is connected in thetic form what was given by Matthew antithetically, over against the .

, …The doctrine of love to enemies is here communicated in the most complete the fourfold form, while in Mat 5:44 the second and the third member appear to be spurious. (See Tischendorf.)Respecting the subject itself comp. Lange, Matthew, p. 117. Although it cannot be denied that love to enemies is in a certain sense required even by Jewish and heathen moralists, it must yet be remembered that the thought of requiting acts of enmity with devout intercession could only arise in the heart of Him who has Himself prayed for the evil doers. Such sayings of the Saviour, particularly, may well have elicited from even a godly man, on reading the Sermon on the Mount, the exclamation: Either this is not true, or we are no Christians.

Luk 6:29. And unto him that smiteth thee on the one cheek.The sense and application of this and similar precepts will occasion no difficulties, if we only bear in mind the simple rule: The ethical commandments of Christ, or His explanations of the Old Testament, must themselves in turn be explained in the spirit of Christ. (Tholuck, Bergpredigt, p. 163.) Let us in this matter consider well, first, that in proportion as civil life is more and more guided and sanctified by the spirit of Christ, it must continually be and become less and less possible that any one should unrighteously smite us, or take away our mantle, or force us to accompany him a mile. Secondly, that the Saviour did not here intend to project a definite rule of behavior, but to inculcate certain essential principles, as Augustine very justly remarks on the passage: Ista prcepta magis ad prparationem cordis, qu intus est, pertinere, quam ad opus, quod in aperto fit, ut teneatur in secreto animi patientia et benevolentia, in manifesto autem id fiat, quod iis videtur prodesse, quibus bene velle debemus. Respecting the views of the ancient Christians as to the allowableness or inadmissibleness of military service, we find important statements in Neanders Denkwrdigkeiten. If we remember, finally, the time of closely impending persecutions in which this precept was given, and the conflict in which a literal following of Luk 6:29-30, would bring us with the unchangeable and chief principle of Luk 6:31, the way is then as it were of itself prepared for a right explanation of this precept. We do not even need to form the supposition that the sentence: From him that taketh thy goods ask them not again, is hardly original with Luke, since it unnecessarily exaggerates the endurance (Ewald), for it requires nothing more than what had immediately preceded. Better is Bengels remark: Nimis hic cumulat sunt ingenii humani exceptiones.

Luk 6:31. And as ye would.Here connected still more closely with the duty of love to enemies, in Mat 7:12 more generally stated. Justly Theophylact: . The Saviour gives a touch-stone into the hands of His disciples, by which they might prove themselves as to whether their demeanor towards neighbors and enemies was in agreement with their duties. His utterance contains no principle, but a touch-stone of morality, since it only refers to an outer form of action. Neither is it new (comp. Jesus Sirach xxx. and the passages cited by Tholuck, p. 488 seq.), and might even be misused by egoism and perversely interpreted by scoffers, except as it is understood and applied with the whole spirit of Christianity. Where it is so used we shall discover in it a plain, simple, universally applicable precept of the practical wisdom of life, fully fitted for the purpose for which the Saviour has given it. Only let a special emphasis be laid upon the . Very happily Lange: Not what people desire of us, but according to all that we desire of them, agreeably to that should we do to them. We subjoin that here the standard is not intrusted to the hands of every natural man, but to those of the disciples of Christ.

Luk 6:32. What, thanks.Qualis vobis gratia, ut qui uberius quidam, mercede dignum, prstiteris. Bengel. It is, of course, to be understood that we are not here to think of human, but of Divine recompense. Comp. Mat 5:46-47.

For sinners also.Here and Luk 6:33-34, each time , in Matthew (see Tischendorf on Mat 5:47). In Luke, from his position of liberality towards the Gentiles, it is not the ethnic but the ethic antithesis which comes most into prominence; but the meaning remains the same. The Saviour will raise His disciples above the position of the ordinary morality of the natural man. Comp. the beautiful essay of A. Vinet in his Nouveaux discours sur quelques sujets religieux, entitled, Lextraordinaire, pp. 146184.

Luk 6:34. And if ye lend.Lending in the hope of receiving again is human; but without this hope it becomes Christian. And yet, how many found their right to the Christians name almost on nothing else than on services of love so carefully measured and egoistic that every heathen or Jew equals them therein, perhaps even excels them.

Luk 6:35. Hoping for nothing again.It is plain that the Saviour here only forbids the expectation of human recompense, inasmuch as He has already confirmed the hope of heavenly reward, Luk 6:23, and immediately animates this again with the words: And your reward shall be great. The different explanation of Meyer: nihil desperantes, is, without doubt, philologically admissible; yet it appears to us to be less favored by the connection.

Ye shall be the children of the Highest.We find no reason to restrict the enjoyment of this dignity (with Meyer) to the future life. The Pauline doctrine of the even in the earthly life of believers, appears to us, on the other hand, to have its ground in such sayings of Jesus. If the ethical relationship with God manifests itself even here, why should its reward be incapable of being enjoyed until the next life?

Luk 6:36. Be ye therefore merciful.In Matthew, , here, ; explicative: (for only in His moral attributes can God be an ideal to be imitated, and of this His love is the centre). Even without the spurious the nexus idearum is of itself evident.

Luk 6:37. And judge not.Comp. Mat 7:1. is not the same as (Olshausen), or here there would be a tautology with the immediate sequel: , …; but what is here understood by judging, is the considering of the faults of our neighbor with a look only sharpened by mistrust, and not tempered by love and self-knowledge. It is the not judging of a righteous judgment, Joh 7:24. Undoubtedly, to the spiritual man, who judges all things (, 1Co 2:15), the right to judge, in and of itself, cannot be forbidden; yet it is only granted by the Lord when one has previously cast a look of searching examination upon himself. Luke conceives as a consequence what Matthew designates as that to be avoided. (De Wette.) Forgive, &c.A practical commentary on this saying see in Mat 18:23-35.

Luk 6:38. Good measure, pressed down and shaken together, and heaped up.The distinction of Bengel: in aribus, mollibus, liquidis, appears to be more ingenious than true. At least it cannot be denied that all the epithets here used can be used of a measure for dry substances. The climax brings into relief in a vivid manner the riches of the Divine retribution. Since now the Saviour does not at all say whom He uses for the impartation of such a recompense to His disciples, it is not at all necessary to restrict the matter exclusively to the future life, and to understand it of the angels (Meyer). Even in this life His disciples might at least now and then expect a superabundant recompense of their labor of love.With the same measure.

Very well Theophylact: , .

DOCTRINAL AND ETHICAL

1. The high value of the ethical precepts here given will not become fully evident unless we consider how the Saviour Himself fulfilled them His life long in the most perfect manner; so that they contain not only the expression of His will, but also the living image of His own heart and life. By the comparison with the Saviours own conduct, moreover, will the arbitrary application of the rules here given be best avoided. Comp. for instance Joh 18:21-22.

2. In the fulfilling, moreover, of the precepts here given, Luk 6:29-30, the main requirement of the gospel, love to God before all, and to our neighbor as ourselves, still remains at once principle and corrective. It is self-evident that an unthinking obedience to the letter would often bring with it dishonor to God, and would strengthen our neighbor in his injustice. Or should we have to give a supplicant everything, for instance even a dagger or poison to the madman who incessantly begs for them? Just as well might then the old Carpocratians derive from this passage the doctrine that a woman is obliged to follow the voice of temptation to forbidden lusts! But then the Saviour himself sinned against His own precept, when He permitted the Canaanitish woman first to entreat fruitlessly for help, and forbade one healed by Him to accompany Him, although entreated by him to permit it. The understanding, enlightened by the spirit of Christ, and the moral sense, guided by a tender conscience, must and can, in particular cases, decide whether love itself does not command to act directly contrary to the letter of the precept, in order to act agreeably to its spirit.

3. The peculiar Christian command of love to enemies must, on the one hand, not be exaggerated, nor, on the other hand, thrown aside. The former is done when the fact is overlooked that even heathen philosophers have given the most striking hints in this respect; see Tholuck on the passage. The other takes place when it is forgotten that the ground, impulse, form, measure, and ideal of this love, in the Christian sphere, are something entirely different from what they are in the extra-Christian sphere.

4. This whole pericope of the Sermon on the Mount is important for the answer of the question, how far the Saviour required an entirely pure love (Amour pur in the sense of Fnlon), or whether He has encouraged a respect to the reward promised to obedience. That He would never command a desire of reward, as the essential principle, hardly needs to be suggested; and quite as little, that genuine Christian effort does not seek its reward without, but within, itself. On the other hand, however, we see that He adds the incitement of the love of reward as a counterpoise to so many things that might be able to depress zeal and obedience. The question, Mat 19:27, although placed upon a legal position, is not of itself anti-Christian.

5. The exalted excellence of the Christian ethics comes convincingly into view when we compare its highest requirement, Likeness to God in love, with what heathen philosophers have given as the highest precept.

HOMILETICAL AND PRACTICAL

Love to enemies: 1. A human virtue, 2. a Christian virtue, 3. a Divine virtue.Love to enemies: 1. A severe conflict, 2. its noble trial, 3. its glorious crown.The vengeance of love: 1. Its fervor, 2. its loveliness.The invincible might of voluntary defencelessness.Better suffer wrong than do wrong.The relation of Christian love of our neighbor to befitting self-love.The ordinary in the life of man, the extraordinary in the life of a Christian.Whoever, in a Christian sphere, only does what is common, has no extraordinary reward to expect.The love of sinners to each other, and of nominal Christians, compared with one another: 1. Often the former is even greater; 2. often both are like; 3. the latter must always rise above the former.The Christian a follower of God as a dear child, Eph 5:1.What God is, Christs disciples must become.Regard to reward in the Christian sphere: 1. How far is it permitted, 2. how far not permitted.Compared with the goodness of God, all are unthankful and evil.Compassion that which is divinest in God and in man.The judicial function, as exercised by pride and by love.Even the righteous receive reward here below.The disciple of the Saviour before a threefold judgment, before that: 1. Of his conscience, 2. of his neighbor, 3. of the Lord. Comp. 1Co 4:4.Gods righteousness keeps measure, but Gods love is immeasurably rich. It gives for a penny more than ten thousand pounds, for a peck more than a hundred thousand bushels, for a little drop of comfort to my neighbor whole streams of refreshments; for a little tear, shed from love to Jesus, a whole sea of blessedness; for brief temporal suffering an everlasting and far more exceeding weight of glory. Brast-berger.

Starke:Be ashamed, ye scoffers, that pretend that the gospel teaches nothing concerning friendship: He who commands to love our enemies, presupposes that true friends are much more to be loved.Hedinger:In all wrong suffered we must leave room for the wrath of God, Rom 12:19.A Christian heart is easily entreated, and willingly assumes the necessities of the saints.Nova Bibl. Tub.:Better is it to lose land and goods, and to let all go, than to suffer harm to the soul. Mat 16:26.To love enemies and do them good, is the Christians art and test.Osiander:An honest man seeks his own, but a Christian Jesus Christs.A bought or bartered love is no love of God that has reward.Cramer:Children of God have their Fathers temper, and do not let themselves be rebuffed by the unthankfulness of man from doing them good.Nulla re sic colitur Deus, ut misericordia, Gregor. Nazianz.Majus:It is a desperate blindness, rather to rush upon Divine vengeance, than to show kindness and meekness towards our own brother.Hedinger:Be not angry if thou gettest back again just the coin which thou hast given out.Why do others trouble thee? Look to thyself! Gal 6:1.It ought not to go hard with love to give that which Divine truth promises to give back. Pro 19:17.The Christian loses by liberality nothing, but gains very much. 2Co 8:10 Act 20:35.To be parsimonious and niggardly it not the right way to become rich, but to be beneficent and free-handed is the way.The jus talionis is with the righteousness of God fully in accord, and never fails. Therefore be warned, whosoever thou art. Jdg 1:7; 1Ki 21:19-24. Comp. 1Ki 22:38-39.

Ubber:The Christian eye for human faults: 1. Strict against itself, 2. gentle towards its neighbor.Ahlfeld on Luk 6:36 :1. The source from which compassion springs; 2. the fields on which it brings forth its fruit; 3. the hindrances with which it wrestles.Uhle:How we are wont to demean ourselves: 1. Towards our neighbors faults; 2. in the case of suffering wrong from him; 3. in the case of his necessity being made known to usRautenberg:The Divine compassion: 1. The type, 2. the ground, 3. the reward of our compassion.Burke:The love of compassion: 1. Who gives it? 2. How is it exercised? 3. Who rewards it?Schmaltz:Without self-conquest no true love.Alt:Who can constrain his enemies to esteem?Stier:Concerning the evil habit of judging others.Van Oosterzee:What do ye more than others? The Christian called to distinguish himself. This a requirement: 1. Whose scope is extensive; 2. the urging of which is legitimate: 3. the remembering is needful. On 1. The Saviour demands that His disciples should be more upright, more disinterested, more steadfast in good than others. On 2. The Christian must distinguish himself above others; he can do it, and, as history shows, he does it in fact. On 3. By this remembrance, Humility, Faith, Heavenly longing, is awakened.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

27 But I say unto you which hear, Love your enemies, do good to them which hate you,

Ver. 27. See Mat 5:44 ; Rom 12:20 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Luk 6:27-35 . The law of love (Mat 5:38-48 ).

Fuente: The Expositors Greek Testament by Robertson

Luk 6:27 . : Lk. here uses the phrase with which Mt. introduces each dictum of Jesus in opposition to the dicta of the scribes. But of the many dicta of the Lord reported in Mt. he has preserved only one, that relating to the duty of loving (Mat 5:44 ). The injunction to love enemies is much weakened in force by omission of the antithesis: love neighbours and hate enemies. As if to compensate Lk. gives the precept twice , (1) as a general head under which to collect sayings culled from the section of the discourse omitted (Mat 5:17-42 ), (2) as a protest against limiting love to those who love us (Luk 6:35 , cf. Luk 6:32 ). , to you who hear; a phrase by which the discourse is brought back to the actual audience from the rich and the false disciples apostrophised in the preceding verses. It is an editorial phrase. , etc.: Lk., in contrast with Mt. (true text), enlarges here, as if to say: you must love in every conceivable case, even in connection with the most aggravated evil treatment. In the clause enjoining prayer for such as have done wrong Lk. substitutes (Luk 6:28 ) for Mt.’s = those who insult you, the people it is hardest to pray for. Persecution may be very fierce, at the prompting of conscience, yet respectful.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Luk 6:27-36

27″But I say to you who hear, love your enemies, do good to those who hate you, 28bless those who curse you, pray for those who mistreat you. 29Whoever hits you on the cheek, offer him the other also; and whoever takes away your coat, do not withhold your shirt from him either. 30Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back. 31Treat others the same way you want them to treat you. 32If you love those who love you, what credit is that to you? For even sinners love those who love them. 33If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 34If you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners in order to receive back the same amount. 35But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men. 36Be merciful, just as your Father is merciful.”

Luk 6:27 “I say to you who hear” This is parallel to “He who has ears to hear, let him hear” of Luk 8:8; Luk 14:35; Mar 4:9; Mar 4:23; Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:29; Rev 3:6; Rev 3:13; Rev 3:22; Rev 13:9. Only those who have the indwelling Spirit and are sensitive to His prompting can understand these spiritual truths because they are so different from the world’s.

By using this phrase Luke shows that the target group (disciples) for these sayings (cf. Luk 6:27-38) is different from that of Luk 6:24-26 (“woe to you”).

“love your enemies” This whole section of imperatives deals with an attitude of sacrificial, self-giving love (cf. Luk 6:35; Mat 5:44). How are believers to do this?

1. do good to those who hate you (Luk 6:27)

2. bless those who curse you (Luk 6:28)

3. pray for those who mistreat you (Luk 6:28)

4. turn the other cheek (Luk 6:29)

5. give away your clothes (Luk 6:29)

6. give to all who ask (Luk 6:30)

These are to be done even in the presence of abuse by others. We act in such a way because of who we are in Christ, not how we are treated. Our witness of sacrificial, self-giving love is even more powerful in the face of abuse (i.e., Christ’s rejection and death).

Luke’s representation of Jesus’ sermon deals with social issues and concerns now. How we live as believers is crucial in fulfilling the purpose of the church (cf. Luk 24:47; Mat 28:18-20; Act 1:8).

Luk 6:28 “pray for those who mistreat you” If believers take offense or try to avenge themselves, they lose the blessing, the joy, the contentment. Anger, hatred, and other emotions of the flesh can rob even believers of peace and contentment. They can also open a spiritual door for Satan to attack. We must give the pain to God. Often our love breaks down the barriers and provides an opportunity for witnessing (cf. Rom 12:14-21).

Our forgiveness releases a joy in us and guilt in the abusers!

Luk 6:29 “coat. . .shirt” The first word refers to the outer garment, which was used to sleep in. This was the garment that one who loaned money could keep during the daytime to ensure repayment of a loan in the OT (cf. Exo 22:25-26; Deu 24:10-17).

The second term refers to an inner garment worn close to the skin. They were of different lengths. It would be similar to our modern underwear, including a top and shorts.

Luk 6:31 This is the universal, positive principle that goes far beyond the OT admonition of Lev 19:18. The Matthean parallel is Luk 7:12 in which Matthew records Jesus saying that this attitude and action fulfills all the Law and the Prophets.

Luk 6:32-34 This is a series of conditional sentences (the first is a first class; the other two are third class) that compare our love to the world’s love. Possibly in our day, some other examples would be more appropriate:

1. our forgiveness and love while we are driving

2. our help given to others without demanding receipts for a tax break

3. our love and prayers for other denominational groups

4. our help in picking up the neighbor’s trash that has blown in our yard without making a big deal out of it

Luk 6:35 “love your enemies” This is another present active imperative, an ongoing command to believers (cf. Luk 6:32-34).

NASB”expecting nothing in return”

NKJV”hoping for nothing in return”

NRSV

(footnote)”despairing of no one”

TEV”expect nothing back”

NJB”without any hope of return”

The New Testament: An American Translation, by Edgar J. Goodspeed, has “never despairing.” This same meaning is found in The RSV Interlinear Greek-English New Testament by Alfred Marshall, p. 251.

This word is found only here in the NT. Most English translations assert that the parallelism of “if you lend to those from whom you expect (hope elpiz) to receive” in Luk 6:34 demands a synonym (cf. Louw and Nids, Greek-English Lexicon, vol. 1, p. 357), but this is a meaning that this word has in no ancient usage.

However, the word used in the Septuagint in the sense of “to despair” or “to be despaired” (cf. Isa 29:19; 2Ma 9:18), and also in the same sense in the Egyptian papyri (cf. Moulton and Milligan, The Vocabulary of the Greek Testament, p. 56). It was a medical term for a terrible disease, gives credence to “despair.”

Another option is that the phrase alludes to Lev 25:35-36 relating to loaning money to a covenant partner at interest.

“you will be sons of the Most High” We should exemplify the loving, giving family characteristics of God, not the self-centered, “me first” characteristics of (1) fallen humanity or (2) the evil one (cf. Luk 6:36; Mat 5:45).

“for He Himself is kind to ungrateful and evil men” What an extraordinary statement! Thank God there is no tit-for-tat in Him. The only hope for sinners is the unchanging, gracious, merciful, loving character of God (cf. Luk 6:36; Mal 3:6).

Luk 6:36 This verse is a command (present middle [deponent] imperative) related to Luk 6:32-35. We are to live out before the world what we claim to believe and affirm. Actions speak louder than words.

The adjective “merciful” or “compassionate” is used only two times in the NT (cf. Jas 5:11, where it also describes God, cf. Rom 12:11; 2Co 1:3), but the noun is used several times where it describes what believers should be (cf. Php 2:1; Col 3:12).

There is an interesting possibility that these words of Jesus, recorded in Luk 6:36, reflect the pseudo-Jonathan Targum of Lev 22:28, while the parallel in Mat 5:48 reflects the Targum from Lev 22:27 (cf. M. Black, An Aramaic Approach to the Gospels and Acts [3rd ed.], p. 181, which is mentioned in F. F. Bruce, The Books and the Parchments, p. 128). Jesus probably preached these sermons in Aramaic. Early church tradition claimed that “Q” (the sayings of Jesus used by Matthew and Luke) was written by Matthew in Aramaic.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Love. Greek. agapao. See App-135.

good = well.

Fuente: Companion Bible Notes, Appendices and Graphics

How to Treat Our Fellow-Men

Luk 6:27-38

Lukes version of the Sermon on the Mount differs from that of Matthew, only as each views the great discourse from his own standpoint. By one it is viewed as the manifesto of the King; by the other, as the proclamation of the Man Christ Jesus to man.

Notice the secret of blessedness! Here is the draught-sketch of a life of abounding blessing, overflowing with mercy and lovingkindness. With what measure we mete out our love to men, they will measure back their love to us, using our own measures for the purpose.

Each of these Beatitudes is a gateway into blessedness. It is not that blessedness is the reward of virtue, but it is the necessary and invariable result. Only we must be good, because it is right and God-pleasing to be so, and the blessedness will be as natural as the bloom on the peach.

Fuente: F.B. Meyer’s Through the Bible Commentary

The Book Of The Golden Rule — Luk 6:27-38

But I say unto you which hear, Love your enemies, do good to them which hate you. Bless them that curse you, and pray for them which despitefully use you. And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. Give to every man that asketh of thee: and of him that taketh away thy goods ask them not again. And as ye would that men should do to you, do ye also to them likewise. For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for He is kind unto the unthankful and to the evil. Be ye therefore merciful as your Father also is merciful. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again- Luk 6:27-38.

Do not these words seem rather strange to come to us in a day like this when so-called civilized nations are in sanguinary warfare and death prevails almost everywhere?1 Of course, we have to remember that our Lord Jesus Christ was speaking to His own disciples. We do not have here, and we might as well frankly face it, instruction for the nations of the world as to how they are to carry on their affairs of government. We find if we go through the Book that, when nations forget God, He uses other nations to punish them. The principle of government runs all through the Bible and it does not conflict with the plan of grace.

{1 Written during the 2nd World-War.}

We have noticed already that the Sermon on the Mount is not the gospel. It gives us the principles of the kingdom of God, principles which should govern the lives of Gods children at all times. There are some who would ignore what we have here. They insist that it was given to the disciples in Israel and it will only come into effect again just before the coming of Christ at the Second Advent. That is sophistical reasoning. In view of the fact that we are told that the righteousness of the law is fulfilled in us who walk not after the flesh but after the Spirit, how can we think for a moment that the principles laid down here for the disciples have no application for us? Christ is still the absent One, and we are here where we are bound to be misunderstood and will have to suffer if we bear His name. That is just what our blessed Lord emphasized in His address. But I say unto you which hear, Love your enemies, do good to them which hate you. Now there is a direct challenge to everyone as individuals. I put the question to you as I put it to my own heart. Do we professed Christians love our enemies? That is the command of the Lord Jesus Christ. If we love our enemies, we will not be glad when they suffer, and certainly we will endeavor to make things no worse for them. He is speaking here of disciples, not of national affairs. If there were Christian nations they would be responsible to live according to such principles. But there are no nations which honor the Lord Jesus Christ completely and yield to His commands. The Christian sailor or soldier needs not to hate his enemy though he serves his country in battle.

Chiang Kai-Shek has sought to maintain an attitude of forbearance and love even toward those who have brought travail to his nation. A missionary tells us how his heart was stirred as that great Chinese leader prayed, O God, keep me from ever hating the Japanese! It took grace to pray like that. How often we have heard of Christian soldiers with no hatred in their hearts against their enemies. Yet how often we find even professing Christians with a spirit of malice and hatred toward each other. Nothing is such a hindrance to the work of the Lord as this. We need to remember that Christ has said: With what measure you mete, it shall be measured to you again. But I say unto you which hear, Love your enemies, do good to them which hate you. To obey these precepts is to manifest the spirit of Christ. This is love in activity. It was fully displayed in our blessed Lord, who laid down His life for those who were His enemies and who hated Him without cause. When we are born from above (Joh 3:3), we receive the nature which is divine, and so are enabled in our measure to walk in love toward all men, no matter how injurious and hateful their behavior toward us may be.

Then our Lord continues: Bless them that curse you, and pray for them which despitefully use you. This is faiths resource. None are so vicious or depraved but what there is a possibility that they may be reached and softened by means of the throne of God. We touch that throne by prayer. Blessing those who curse us, we intercede with God on their behalf. Again our Lord sets us the example, He who prayed, Father, forgive them; for they know not what they do (Luk 23:34).

When somebody has been very unkind, instead of meeting him in the same way, get down on your knees and plead for his blessing, and when the Spirit of God speaks to him, his attitude will change. Try it and see. Go alone into the presence of God and ask Him to speak to those hearts in divine love. Pray for those against whom you have been cherishing ill feelings. And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. This is one of the verses that I find a great many of my brethren delight to pass on to the remnant of Israel! It may prove a little inconvenient now, but the Lord meant us to take His words literally. He gave to His disciples an example. He bore reproach uncomplainingly and committed Himself to Him that judgeth righteously. Men maltreated Him most cruelly. They dragged Him out to Calvary and nailed Him to the cross. He might have called on God to visit judgment upon them, but He cried out, Father, forgive them; for they know not what they do. If someone smites us on one cheek, are we willing to endure it and even to face further ill-treatment for Him? And him that taketh away thy cloke forbid not to take thy coat also. We need not try to press this too literally. Our Lord Himself, when smitten on the one cheek, is not said to have challenged His persecutor to smite the other. It is rather the spirit of retaliation which is here rebuked. The disciple of the Lord Jesus is to be content to suffer wrongfully. Even if sued at the law, he is to be ready to give more than can be legally demanded. It is a standard too high for the unregenerate man, and seldom reached by those who profess to be followers of Christ.

That is manifest grace and it is supplied by Christ. Give to every man that asketh of thee: and of him that taketh away thy goods ask them not again. The Christian is to be constantly on the giving side and he does not have to be too particular to see that men deserve everything that they ask from Him. Do you deserve everything that God gives you? Have we not all been ungrateful for what He has given? This does not mean that we can always give everything-that others ask for, but the point is that we are to have the attitude of giving, to be ready to assist and help rather than to oppose.

Observe it is not said that we are to give what every man asks. To do so would often mean to work injustice on others, as for the head of a family to give to beggars what his own household, for whom he is responsible to care (1Ti 5:8), might sorely need. There are times when it is better to give faithful advice than to bestow alms. But if ones goods are taken by force, we can be content to let them go when assured we possess the true riches that shall never pass away.

Now comes the golden rule-And as ye would that men should do to you, do ye also to them likewise. It has often been said that the Lord Jesus Christ was not original in giving this rule, that it is found in other and older literature of the world. The great Chinese teacher, Confucius (King Futsze), said, What you would not have others do to you, do not you to them. That is negative. Our Lord Jesus makes it positive. And as ye would that men should do to you, do ye also to them likewise. Here is benevolence in activity, here is goodness positive, not negative, even looking for an opportunity to emphasize the love and kindness of God to men and women in need all about one, this high standard is only found here in the Book of God.

You can search the literature of the world before Christ came, and you will not find it anywhere. This golden rule was first proclaimed by the blessed Son of God. The Bible is the Book of the golden rule.

Do not make a mistake and think this is the way of salvation. My dear friends, if you had to wait until you obeyed the golden rule, you would never become a Christian. You need to acknowledge that you have sinned against God, and when you trust Christ and accept Him as your Saviour, you become a Christian. Then you are to own Him as your Lord. He will enable you to live out the golden rule. And as ye would that men should do to you, do ye also to them likewise.

In the next part of our passage, the Lord Jesus shows how men profess to be His disciples and yet rise no higher than the world in practical behavior. For if ye love them which love you, what thank have ye? for sinners also love those that love them. If you only love them that love you what credit is that to you? And if ye do good to them which do good to you, what thank have ye? For sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. The Lord ridicules those who pretend to be the children of God when they have not reached any higher, so far as practical behavior goes, than those who make no profession at all. We are not to try to overcome evil with evil; but overcome evil with good. Then you are manifesting the spirit of Christ. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for He is kind unto the unthankful and to the evil. This is one of the hardest lessons we have to learn. But by obedience to these words, we will be emphasizing our relationship to God our Father, for He is kind to the unthankful and to the evil. Be ye therefore merciful, as your Father also is merciful.

Then our Lord says something which many of us have never considered. We know that it is in the Bible and yet it has so little influence on our lives: Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven. I wonder who of us can take a test like that and say, Not guilty! How quick we are to judge others-to judge peoples motives, to imply evil where it may not exist. How often are judgments unkind and untrue! Judge not, our Lord Jesus said, and we pay so little attention to it. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven. The poet says, To err is human, to forgive, divine. Forgive and you shall be forgiven. Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. God is ever a Giver and we are called to be imitators of Him. Let us not be self-centered, always looking for recognition. True joy is found in ministering to others. It is better, said Jesus, to give than to receive.

If we manifest the fruit of the Spirit, which is love, we shall find that even unsaved and godless men will begin to recognize the fact that we really belong to Christ. It is amazing how grace can overcome evil and sin. You cannot lose if you spend your life giving, but if you spend it by taking in and taking in, you will lose out completely. How many folks are like the Dead Sea. For many centuries the River Jordan has been pouring fresh water down to the Dead Sea, and yet it remains as it has been for centuries. There is no outlet, it has been taking in all the time. If you want to know the secret of a happy life, you will find it in obeying the Lords word, Give, and it shall be given unto you.

In Gods government, He will see to it that we are treated at last as we treat others. The generous heart will receive generously in return. No one ever loses by loving, nor becomes poor by giving, for he has the blessing of those needier than himself.

Christs instruction was given for the guidance of His disciples. It is a mistake to suppose that in the teaching of our Lord we have a system of ethics designed to curb the evil propensities of natural men and so raise them to a higher spiritual plane. Nothing will do this but the new birth. When men are born of God, they find in the instruction of Jesus, the principles that guide in living the new life. But we need to remember there must be a life by which we live before we can live the life.

Fuente: Commentaries on the New Testament and Prophets

Chapter 34

How Can I Live Among Men

For The Glory Of God?

How can I live among men for the glory of God? If you are a believer, I am sure that is a question you often ponder in the various situations you face day by day. How can I glorify God in this situation? How can I live among men for the honour of God my Saviour and the gospel of his grace? What would the Lord have me to do here? What is Gods will in this place and at this time?

If we would live among men for the glory of God, we must love them. Love is always right. It is the will of God for us to love one another, to love our neighbours as ourselves; and our neighbours include family, friends, brethren in Christ, and even our most implacable enemies. That is our Saviours doctrine in this passage. May he graciously apply his doctrine to our hearts by his Spirit.

The Lord Jesus here declares, that to all who profess to be his disciples, that those who follow him love people, not just that they love to be around people, but that they love people. Love is the great, identifying mark of true Christianity. Love is the sweet bond of peace. Love is the fulfilling of the law. Love is that without which we are nothing before God. Love is that sweet grace identified first as the fruit of the Spirit.

It will profit us greatly and may even make us profitable to others to carefully study and diligently practice that which is taught in these verses.

The Basis Of Appeal

I am calling for all who read these lines, professing to be followers of Christ, to live among the people of this world in exemplary love, to love your brothers and sisters in the kingdom of God and your neighbours for the glory of God. But before we can exemplify the love of Christ, we must know the love of Christ.

You cannot gather grapes among thorns, or figs among thistles. You cannot expect flowers where there are no roots, or fruit without trees. It is not possible to have the fruit of the Spirit unless you are united to Christ by faith, born of his Spirit and sanctified by his grace. Until you are born of God, it is not possible for you to exemplify the love of Christ.

So the basis of my appeal is this: if you have experienced the mercy, grace and love of God in Christ, show that same mercy, grace and love to others.

And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christs sake hath forgiven you. Be ye therefore followers of God, as dear children; And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour (Eph 4:32 to Eph 5:2).

It is not possible for anyone to possess the fruit of the Spirit who does not know the doctrine of the Spirit, the doctrine of Christ. There are hoards of people today who go to great pains to show other people how loving, self-denying and sacrificial they are, who utterly despise the gospel of Christ; but theirs is only the hypocritical pretence of love demonstrated by the Pharisees in Joh 8:1-2 and in John 9.

Once for all, wrote J. C. Ryle, let us understand, that real, genuine, self-denying love, will never grow from any roots but faith in Christs atonement, and a heart renewed by the Holy Ghost. We shall never make men love one another, unless we teach as Paul taught, Walk in love as Christ hath loved us. Teaching love on any other principle is labour in vain.

Those who do not know the doctrine of Christ, who do not know the gospel of the grace of God, do not and cannot know the love of God. Those who do not have the love of God dwelling in them cannot walk in the love of Christ and exercise that love toward others.

Do you know the love of God? Have you experienced his grace? Are you born of his Spirit? Are you washed in the blood of the Lamb? Are you robed in the righteousness of Gods dear Son? Are you a saved, justified, forgiven, heaven born soul? If you are, the basis of my appeal is the mercy, love and grace you have experienced. I am calling for saved sinners to act like their Saviour. Those who have experienced grace ought to be, and are, gracious. Those who have experienced mercy ought to be, and are, merciful. Those who have been forgiven ought to be, and are, forgiving. Those who know the love of God in Christ ought to love others for Christs sake, and do.

Loves Character

Our Lord Jesus plainly shows us the character of true love. The nature and character of true love is the nature and character of his love. How often have you said, or heard someone say, They love in their own way.? Phooey on their way. If we love, we love Gods way. There is no other way to love.

Who are we to love? The Lord Jesus Christ teaches us to love our neighbours. Religious Pharisees and hypocrites ask, Who is my neighbour? (Luk 10:29). Our Lord tells us exactly who we are to love.

But I say unto you which hear, Love your enemies, do good to them which hate you, Bless them that curse you, and pray for them which despitefully use you (Luk 6:27-28).

Our love toward others is to be like our Redeemers love toward us: unselfish, impartial, expecting no return of love from those we love. Our Lord Jesus loves us freely. So let us love others freely. He expects no return for his love, except wrath, unless he himself creates love for himself in the sinners he loves. So let us love, expecting nothing from the objects of our love. The Master says, Love ye your enemies, and do good, and lend, expecting nothing in return (Luk 6:35).

How are we to love those who despise us? We would be wise to hear what the Son of God says about this, and ignore the psychologists, psychiatrists, marriage counsellors and social workers of this God-hating, self-loving society. How are we to love people? Read Luk 6:29-30, and you will see.

And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also. Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.

Our Lord is not here demanding utter passivity. He is not requiring that we allow those who would rob us, take our homes, or murder us to do as they wish. He is talking here about insignificant things. Oh, how I pray that God will give me grace to treat insignificant things as insignificant things!

Loves gives in. Love gives up much. Loves endures much. Love is kind. Love strives to avoid strife. Love sacrifices personal rights and desires for its object, and even submits to wrong for the sake of peace. Love, like the great Lover of our souls, is meek and lowly of heart, longsuffering, gentle and kind. This is what our Master teaches us concerning the character of love (Rom 12:9-21; Rom 14:19; 1Co 13:1-13). May he give us grace to exemplify it to one another in the house of God, in our homes, and to the world around us.

Essential To Godliness

Is your heart ruled, governed, and motivated by the love of Christ? Do you have within you the kind of love that Christ produces in his people! Do I? Love is absolutely essential to true godliness. Paul tells us that if we have all other things, and have not love, they shall profit us nothing. The absence of love is fatal. As you read such passages as I have cited in this study, do not think to yourself, Love is a very great virtue, most commendable and useful; it would be a great thing if I could obtain it. Oh, no! We must have it! It is essential.

God the Holy Spirit tells us that this love is something which characterizes all who are born of God. We must have it, or else we are not born of God. If I do not have this love, no matter what else I may have, no matter what else I may do, if I do not have the love of Christ in my heart, I am a lost man; and the same is true of you. This love is not a condition to be met in order to get salvation; but it is one sure result of Gods saving grace in Christ.

Christian love is greater than all other spiritual gifts and graces. Without love, all other gifts and graces are meaningless and useless (1Co 13:1-3). This one thing, love, is the fulfilling of the law of God (Mat 22:36-40; Rom 13:8-10). And love is the one sure mark and evidence of a saving union with the Lord Jesus Christ. He said, By this shall all men know that you are my disciples, if ye have love one to another (Joh 13:35).

Where this love is absent, grace is absent. No man is born of God who does not have the love of Christ implanted in his heart as a ruling principle of life (1Jn 2:9-11; 1Jn 3:14; 1Jn 3:23; 1Jn 4:7-8; 1Jn 4:16; 1Jn 4:20; 1Jn 5:1).

The love of Christ, or the absence of it, is a thing easily identifiable. This is not some profound, mysterious point of theology. It is not some sweet-sounding, but useless, emotion. The love of Christ is a gift of divine grace, that is clearly demonstrated in the lives of Gods elect (1Co 13:4-7). This love causes a person to be kind, patient, content, gentle, even tempered, humble, self-denying, generous, honest, truthful, forbearing and forgiving toward others, both in the church and out of it.

Love is preferable to all other gifts and greater than all other graces, because love is the only thing that will last forever (1Co 13:8-13). All other gifts will come to an end. All other graces will cease. But love will go on in heaven. Faith will be no more, when we see him whom we have believed. Hope will be no more, when we have that for which we have hoped. But love will continue and come to perfection, when we enter heaven. Love is the only thing we have in this world that we can carry with us into the world to come. Heaven is a world of love; perfect, unceasing, glorious, Christ-like love. No one will enter that city of peace and world of love, except those who have the love of Christ in their hearts.

Blessed Rule

Our dear Saviour, the Lord Jesus, gives us a very simple and blessed rule by which to live, the rule of love. And as ye would that men should do to you, do ye also to them likewise (Luk 6:31). Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven (Luk 6:37).

Our Lord knew that in this world the line between right and wrong, in dealing with neighbours and friends, family and foe, would often be very hazy. Personal feelings and private interests often dim our view of things and cloud our judgment. So the Lord Jesus gave us this guide. He tells us to treat others as we would have them treat us.

To do to others as they do to us, to return evil for evil, bite for bite, injury for injury, is beastly. To return good for evil is to walk in the steps of our Master. Let us always endeavour to put the best construction on the actions and words of others, judging them and their deeds as charitably as possible. Be very slow to condemn another and swift to forgive.

Let all error in dealing with other people be on the side of leniency, not on the side of severity. We do not have to form an opinion about everything, much less express an opinion about everything, everyone, or everyones actions. Believers live by principles the world simply cannot understand. We live by the rule of Christ and walk by the the example of his love (Joh 13:15; 2Co 5:14).

For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil (Luk 6:32-35).

As our heavenly Father is kind to the unthankful and to the evil, so let us be. As he forgives, let us forgive. As his loving-kindness is unwearied, let ours be. As his mercy is unlimited, let ours be unlimited. As his compassions fail not, so let our compassion be unaltered by thanklessness, ingratitude and abuse from those upon whom compassion is bestowed.

Loves Reward

In Luk 6:35-38 learn, if you have not yet learned, that love is its own reward.

But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. Be ye therefore merciful, as your Father also is merciful. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.

Our Lord Jesus does not here contradict the whole Bible. He is not here telling us that our love to other people earns Gods grace, or earns us a place in heaven. Not at all! He is simply declaring that those who are born of God walk in love, and that those who walk in love are born of God. Those who do not are not. Walk in love, hoping for nothing again, and your reward shall be great.

The God of all grace has gracious children. The God of all mercy has merciful sons and daughters. The God whose glory it is to forgive sin has a forgiving family. If you are lenient with men, men will be lenient with you. As you forgive men, you shall be forgiven of men. As you give, men will give to you. It is easy to be lenient with lenient people. It is very difficult to be unforgiving toward one who is ever forgiving others. And people are always quickest to give to those who are generous.

Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another (1Jn 4:7-11).

Fuente: Discovering Christ In Selected Books of the Bible

unto: Luk 8:8, Luk 8:15, Luk 8:18, Mar 4:24

Love: Luk 6:35, Luk 23:34, Exo 23:4, Exo 23:5, Job 31:29-31, Psa 7:4, Pro 24:17, Pro 25:2, Pro 25:21, Pro 25:22, Mat 5:43-45, Act 7:60, Rom 12:17-21, 1Th 5:15

do: Luk 6:22, Act 10:38, Gal 6:10, 3Jo 1:11

Reciprocal: 1Ki 13:6 – besought 2Ch 28:15 – gave them Mat 5:44 – General Luk 9:56 – And Act 16:28 – cried Rom 12:19 – give Rom 12:21 – General 1Pe 3:9 – rendering

Fuente: The Treasury of Scripture Knowledge

7

Love your enemies. See the long note at Mat 5:43 on “love.”

Fuente: Combined Bible Commentary

THE teaching of our Lord Jesus Christ, in these verses, is confined to one great subject. That subject is Christian love and charity. Charity, which is the grand characteristic of the Gospel,-charity, which is the bond of perfectness,-charity, without which a man is nothing in God’s sight,-charity is here fully expounded and strongly enforced. Well would it have been for the Church of Christ, if its Master’s precept in this passage had been more carefully studied and more diligently observed!

In the first place, our Lord explains the nature and extent of Christian charity. The disciples might ask, Whom are we to love? He bids them “love their enemies, do good to them that hate them, bless then that curse them, and pray for them that despitefully use them.” Their love was to be like His own towards sinners-unselfish, disinterested, and uninfluenced by any hope of return.-What was to be the manner of this love? the disciples might ask. It was to be self-sacrificing and self-denying. “Unto him that smiteth thee on the one cheek offer also the other.”-“Him that taketh away thy cloak forbid not to take thy coat also.” They were to give up much, and endure much, for the sake of showing kindness and avoiding strife. They were to forego even their rights, and submit to wrong, rather than awaken angry passions and create quarrels. In this they were to be like their Master, long-suffering, meek, and lowly of heart.

In the second place, our Lord lays down a golden principle for the settlement of doubtful cases. He knew well that there will always be occasions when the line of duty towards our neighbor is not clearly defined. He knew how much self-interest and private feelings will sometimes dim our perceptions of right and wrong. He supplies us with a precept for our guidance in all such cases, of infinite wisdom; a precept which even infidels have been compelled to admire.-“As ye would that men should do to you, do ye also to them likewise.” To do to others as they do to us, and return evil for evil, is the standard of the heathen. To behave to others as we should like others to behave to us, whatever their actual behavior may be,-this should be the mark at which the Christian should aim. This is to walk in the steps of our blessed Savior. If He had dealt with the world as the world dealt with Him, we should all have been ruined forever in hell.

In the third place, our Lord points out to His disciples the necessity of their having a higher standard of duty to their neighbor than the children of this world. He reminds them that to love those who love them, and do good to those who do good to them, and lend to those of whom they hope to receive, is to act no better than “the sinner” who knows nothing of the Gospel. The Christian must be altogether another style of man. His feelings of love, and his deeds of kindness, must be like his Master’s,-free and gratuitous. He must let men see that he loves others from higher principles than the ungodly do, and that his charity is not confined to those from whom he hopes to get something in return. Anybody can show kindness and charity, when he hopes to gain something by it. But such charity should never content a Christian. The man who is content with it, ought to remember that his practice does not rise an inch above the level of an old Roman or Greek idolater.

In the fourth place, our Lord shows His disciples that in discharging their duty to their neighbors, they should look to the example of God. If they called themselves “children of the Highest,” they should consider that their Father is “kind to the unthankful and the evil,” and they should learn from Him to be merciful, even as He is merciful. The extent of God’s unacknowledged mercies to man can never be reckoned up. Every year he pours benefits on millions who do not honor the hand from which they come, or thank the Giver of them. Yet every year these benefits are continued. “Seed time and harvest, summer and winter, never cease.” His mercy endureth forever. His loving kindness is unwearied. His compassions fail not. So ought it to be with all who profess themselves to be His children. Thanklessness and ingratitude should not make them slack their hands from works of love and mercy. Like their Father in heaven, they should never be tired of doing good.

In the last place, our Lord assures His disciples that the practice of the high standard of charity He recommends shall bring its own reward. “Judge not,” He says, “and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: give, and it shall be given unto you.” And He concludes with the broad assertion, “With the same measure that ye mete withal, shall it be measured to you again.” The general meaning of these words appears to be, that no man shall ever be a loser, in the long run, by deeds of self-denying charity, and patient long-suffering love. At times he may seem to get nothing by his conduct. He may appear to reap nothing but ridicule, contempt, and injury. His kindness may sometimes tempt men to impose on him. His patience and forbearance may be abused. But at the last he will always be found a gainer,-often, very often, a gainer in this life: certainly, most certainly, a gainer in the life to come.

Such is the teaching of our Lord Jesus Christ about charity. Few of His sayings are so deeply heart-searching as those we have now been considering. Few passages in the Bible are so truly humbling as these eleven verses.

How little of the style of charity which our Lord recommends is to be seen, either in the world or in the Church! How common is an angry, passionate spirit, a morbid sensitiveness about what is called honor, and a readiness to quarrel on the least occasion! How seldom we see men and women who love their enemies, and do good hoping for nothing again, and bless those that curse them, and are kind to the unthankful and evil! Truly we are reminded here of our Lord’s words, “Narrow is the way which leadeth unto life, and few there be that find it.” (Mat 7:14.)

How happy the world would be, if Christ’s precepts were strictly obeyed! The chief causes of half the sorrows of mankind, are selfishness, strife, unkindness, and want of charity. Never was there a greater mistake than to suppose that vital Christianity interferes with human happiness. It is not having too much religion, but too little, that makes people gloomy, wretched, and miserable. Wherever Christ is best known and obeyed, there will always be found most real joy and peace.

Would we know anything by experience of this blessed grace of charity? Then let us seek to be joined to Christ by faith, and to be taught and sanctified by His Spirit. We do not gather grapes of thorns, or figs of thistles. We cannot have flowers without roots, or fruit without trees. We cannot have the fruit of the Spirit, without vital union with Christ, and a new creation within. Such as are not born again can never really love in the manner that Christ enjoins.

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Notes-

v28.-[Despitefully use you.] The word so translated is only found in two other places in the New Testament. In one (Mat 5:44), it is rendered as it is here. In the other (1Pe 3:16), it is “falsely accuse.”

The conduct here recommended is beautifully exemplified in the case of our Lord praying for those that crucified Him, and Stephen praying for those who stoned him. Luk 23:34; Act 7:60.

v29, v30.-[Unto him that smiteth thee, &c.] The precepts of these two verses must necessarily be interpreted with Scriptural qualification. We must not so expound them as to contradict other passages of God’s word. They are strong proverbial forms of expressing a great principle. If we were to press an extreme literal interpretation of them, we should give encouragement to theft, burglary, violence, and murder. The earth would be given into the hands of the wicked.

On the one hand, our Lord did not mean to forbid the repression of crime, or to declare the office of the magistrate and policeman unlawful. Nor yet did He mean to pronounce all war unlawful, or to prohibit the punishment of evil-doers, and disturbers of the peace and order of society. We find Him saying in one place, “He that hath no sword, let him sell his garment and buy one.” Luk 22:36. We find Paul saying of the magistrate, that “he beareth not the sword in vain,” that “he is the minister of God, a revenger to execute wrath upon him that doeth evil.” Rom 13:4. We find several centurions mentioned in the Gospels and Acts. But we never find their occupation, as soldiers, condemned as unlawful.

On the other hand, it is evident that our Lord condemns every thing like a revengeful, pugnacious, litigious, or quarrelsome spirit. He forbids everything like dueling, or fighting, between individuals, for the settlement of private wrongs. He enjoins forbearance, patience, and long-suffering under injuries and insults. He would have us concede much, submit to much, and put up with much, rather than cause strife. He would have us endure much inconvenience and loss, and even sacrifice some of our just rights, rather than have any contention. It is the same lesson that Paul enforces in other words: “If it be possible, as much as lieth in you, live peaceably with all men.” “Avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.” “Be not overcome of evil, but overcome evil with good.” Rom 12:18-21.

Few things bring out more painfully the little hold that Christianity has on professing Christians, than the utter neglect of our Lord’s injunctions in these verses, which everywhere prevails. Any thing more contrary to the mind of Christ than the dueling, and hand to hand conflicts, of which we hear so often in some countries and some ranks of society, it is impossible to conceive. To give blow for blow, and violence for violence, anger for anger, and abuse for abuse, is the conduct of a dog or a heathen, but not of a Christian.

v32.-[Sinners also.] A. Clarke remarks on the word “sinners,” used here and in the two following verses: “I believe this word is used by Luke in the same sense in which ‘publican,’ or ‘tax-gatherer,’ is used by Matthew. It signifies ‘heathen,’-not, only men who have no religion, but who acknowledge none.”

v33.-[Do even the same.] Quesnel remarks on this verse: “A man ought to tremble with fear, if beside the external part of his religion, he finds nothing in his life but what may be found in a Turk or a heathen.”

v35.-[Hoping for nothing again.] The word so translated is not used in any other place in the New Testament. Bishop Pearce would translate “nothing” “no man,” and thinks that the meaning is “not cutting off the hope of any man by denying him those things which he requests to preserve him from perishing.” De Dieu takes much the same view, “not causing him to despair.”

v37, v38.-[Judge not, and ye shall not be judged, &c.] It is a disputed point whether the promises in these two verses are to be taken in a temporal or spiritual sense. The word “men,” in the 38th verse is not in the original, so that no argument can be founded on it. But taking into consideration the whole connection in which the two verses stand, it seems most probable to me that the rewards promised by our Lord are primarily and principally rewards to be received in this world.

I cannot close the notes on this passage, without entering my protest against the rapidly increasing opinion, that we may have the fruits of the Spirit without the doctrine of the Spirit. Nothing is more common now than to find charity, kindness, self-sacrifice, and attention to others, praised and commended by popular writers, who make no secret of their contempt for all the leading doctrines of the Gospel. Once for all, let us understand, that real, genuine, self-denying love, will never grow from any roots but faith in Christ’s atonement, and a heart renewed by the Holy Ghost. We shall never make men love one another, unless we teach as Paul taught, “Walk in love, as Christ hath loved us.” Teaching love on any other principle is, as a general rule, labour in vain.

Fuente: Ryle’s Expository Thoughts on the Gospels

Luk 6:27. Unto you that hear, i.e., who now hear me. This verse corresponds with Mat 5:44. (There is no parallel to Mat 5:13-42, setting forth the contrast between the teaching followed by the Pharisees and the teaching of Christ.) Our Lord could utter woes against these enemies of His people, His people were not to hate them but to love them; so that the connection brings out the Gospel principle of hating sin but not the sinner.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. The noble spirit of Christianity, and the large extent of Christian charity; the Jewish kindess was limited and confined to those of their own religion, kindred, and nation, their charity began and ended at home; but our Saviour obliges his followers to the exercise of a more extensive charity, even to all mankind, even the worst of men, our enemies that seek our destruction. Christianity is so far from allowing us to persecute them that hate us, that it commands us to love them that persecute us.

Observe, 2. The nature and quality of the duty enjoined: Love your enemies: there the inward affection is required. Bless them that curse you: there outward civility and affability is required. Do good to them that hate you; here real acts of kindness and beneficence are required to be done to the worst of enemies, though they be guilty of the worst of crimes, calumny and cruelty; striking both at our reputation and our life.

Learn, that Christianity obliges us to bear a sincere love to our most malicious enemies, to be ready at all times to pray for them, and upon all occasions to do good unto them. Thus to do, is an imitation of God our maker of Christ our master: it is for the good of this lower world, and the way to a better; it is the ornament of our religion, and the perfection of our nature, and an high degree and pitch of virtue. To which may be added the next duty, Not to revenge injuries; where private revenge is the thing forbidden, and we are directed, rather to suffer a double wrong than to seek a private revenge.

Christianity obliges us to bear many injuries patiently, rather than to revenge one privately; we must leave the matter to God and the magistrate. The truth is, revenge is a very troublesome and vexatious passion, the man’s soul swells and boils, and is in pain and anguish, and has no ease. Besides, by our avenging of one injury, we necessarily draw on another, and so bring on a perpetual circulation of injuries and revenges; whereas forgiveness prevents vexation to others, disquietment to ourselves.

Fuente: Expository Notes with Practical Observations on the New Testament

Luk 6:27-28. But I say unto you which hear You who hear me now, and you who in future ages shall hear my gospel. Hitherto our Lord had spoken only to particular sorts of persons; now he begins speaking to all in general. Love your enemies, &c. The disposition which my gospel cherishes in its votaries, is that of love and kindness, even to the evil and unthankful; and therefore all who hear the gospel ought to be of this disposition. See on Mat 5:44.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

XLII.

THE SERMON ON THE MOUNT.

(A Mountain Plateau not far from Capernaum.)

Subdivision D.

RELATION OF MESSIANIC TEACHING TO

OLD TESTAMENT AND TRADITIONAL TEACHING.

aMATT. V. 17-48; cLUKE VI. 27-30, 32-36.

a17 Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil. [This verse constitutes a preface to the section of the sermon which follows it. It is intended to prevent a misconstruction of what he was about to say. Destroy is here used in antithesis, not with perpetuate, but with fulfill. To destroy the law would be more than to abrogate it, for it was both a system of statutes designed for the ends of government, and a system of types foreshadowing the kingdom of Christ. To destroy it, therefore, would be both to abrogate its statutes [235] and prevent the fulfillment of its types. The former, Jesus eventually did; the latter, he did not. As regards the prophets, the only way to destroy them would be to prevent the fulfillment of the predictions contained in them. Instead of coming to destroy either the law or the prophets, Jesus came to fulfill all the types of the former, and (eventually) all the unfulfilled predictions of the latter. He fulfills them partly in his own person, and partly by his administration of the affairs of his kingdom. The latter part of the process is still going on, and will be until the end of the world.] 18 For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass from the law, till all things be accomplished. [The jot or yod answering to our letter i was the smallest of the Hebrew letters. The tittle was a little stroke of the pen, by which alone some of the Hebrew letters were distinguished from others like them. To put it in English, we distinguish the letter c from the letter e by the tittle inside of the latter. This passage not only teaches that the law was to remain in full force until fulfilled, but it shows the precise accuracy with which the law was given by God.] 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven: but whosoever shall do and teach them, he shall be called great in the kingdom of heaven. [Disobedience is a habit, and it is not easily laid aside. Hence he that is unfaithful in that which is little will also be unfaithful in that which is great. So also those who were disobedient and reckless under the Jewish dispensation would be inclined to act in like manner in the new, or Christian, dispensation: hence the warning. Not only shall God call such least, but men also shall eventually do likewise. Those who by a false system of interpretation, or an undue regard for the traditions of men, enervate or annul the obligations of Christ’s laws or ordinances, and teach others to do the same, shall be held in low esteem or contempt by the church or kingdom of God as fast as it comes to a knowledge [236] of the truth. Greatness in the kingdom of heaven is measured by conscientiousness in reference to its least commandments. Small Christians obey the great commandments, but only the large are careful about the least.] 20 For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. [Since the scribes and Pharisees were models of righteousness in their own sight and in that of the people, Jesus here laid down a very high ideal. Though one may now enter the kingdom of heaven having of himself far less righteousness than that of the Pharisees, yet he must attain righteousness superior to theirs, or he can not abide in the kingdom. A large portion of the sermon from this point on is a development of the righteousness of the kingdom of heaven in contrast with old dispensation righteousness and Pharisaic interpretation of it. The laws of Moses regulated civil conduct, and being state laws, they could only have regard to overt acts. But the laws of the kingdom of Christ are given to the individual, and regulate his inner spiritual condition, and the very initial motives of conduct; in it the spirit-feelings are all acts– 1Jo 3:15.] 21 Ye have heard [ Exo 20:13, Deu 5:17. The common people, for the most part, knew the law only by its public reading, and hence the exposition of the scribes which accompanied the readings shared in their estimation the very authority of Scripture itself.] that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger [shall be liable to] of the judgment; 22 but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca [an expression of contempt frequently used in rabbinical writings, but of uncertain derivation, so that it may mean “empty head” or “spit out;” i. e., heretic], shall be in danger of the council: and whosoever shall say, Thou fool [“‘Thou impious wretch;’ folly and impiety being equivalent with the Hebrews”–Bloomfield], shall be in [237] danger of hell fire. [We have here three degrees of criminality or offence as to the sin of anger: 1. Silent rage; 2. Railing speech; 3. Bitter reproach ( Psa 14:1). With these are associated respectively three different degrees of punishment. The law of Moses provided for the appointment of judges ( Deu 16:18), and Josephus informs us that in each city there were seven judges appointed (Ant. iv. 8, 14). This tribunal was known as the judgment, and by it the case of the manslayer was determined. Compare Num 35:15, Num 35:24, Num 35:25, Jos 20:4. And in determining his case this court might certify it for decision to the Sanhedrin, or they might themselves confine the man in of the cities of refuge, or order him to be stoned to death. The second punishment would be the result of a trial before the Sanhedrin or council. This chief court of the Jews sat at Jerusalem ( Deu 17:8-13), and common men stood in great awe of it. The third punishment passes beyond the pale of human jurisdiction. It is the final punishment–being cast into hell. The Scripture word for hell is derived from the name of a place in the neighborhood of Jerusalem, called the valley of Hinnom. It was a deep, narrow valley, lying southeast of Jerusalem. The Greek word Gehenna (which we translate hell) is first found applied to it in the Septuagint translation of Jos 18:16. (For the history of the valley, see the following passages of Scripture: Jos 15:8, 2Ch 28:3, 2Ch 33:6, Jer 7:31, Jer 19:1-5, 2Ki 23:1-14, 2Ch 34:4, 2Ch 34:5.) The only fire certainly known to have been kindled there was the fire in which children were sacrificed to the god Moloch. This worship was entirely destroyed by King Josiah, who polluted the entire valley so as to make it an unfit place even for heathen worship. Some commentators endeavor to make this third punishment a temporal one, and assert that fires were kept burning in the valley of Hinnom, and that as an extreme punishment the bodies of criminals were cast into those fires. But there is not the slightest authentic evidence that any fire was kept burning there; nor is there any evidence at all that casting a criminal into the [238] fire was ever employed by the Jews as a punishment. It was the fire of idolatrous worship in the offering of human sacrifice which had given the valley its bad name. This caused it to be associated in the mind of the Jews with sin and suffering, and led to the application of its name, in the Greek form of it, to the place of final and eternal punishment. When the conception of such a place as hell was formed, it was necessary to give it a name, and there was no word in the Jewish language more appropriate for the purpose than the name of this hideous valley. It is often used in the New Testament, and always denotes the place of final punishment ( Mat 10:28, Mat 18:9, Mat 23:33, Mar 9:43). We should note that while sin has stages, God takes note of it from its very first germination in the heart, and that a man’s soul is imperiled long before his feelings bear their fruitage of violence and murder.] 23 If therefore [having forbidden anger, Jesus now proceeds to lay down the course for reconciliation] thou art offering thy gift at the altar [that which was popularly esteemed the very highest act of worship], and there rememberest that thy brother hath aught against thee, 24; leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. [Reconciliation takes precedence of all other duties, even of offerings made to God. A very important teaching in these days, when men, by corrupt practices, by extortionate combinations, and by grinding the face of the poor, accumulate millions of dollars and then attempt to placate God by bestowing a little of their pocket change upon colleges and missionary societies. God hears and heeds the voice of the unreconciled brethren, and the gift is bestowed upon the altar in vain. The offering of unclean hands is an abomination. The lesson teaches us to be reconciled with all who bear grudges against us, and says nothing as to whether their reasons are sufficient or insufficient, just or unjust. “It is enough to say, I have naught against him, and so justify myself”–Stier.] 25 Agree with thine adversary [opponent in a lawsuit] [239] quickly, while thou art with him in the way [on the road to the judge]; lest haply thy adversary deliver thee to the judge, and the judge deliver thee to the officer [one answering somewhat to our sheriff], and thou be cast into prison. [“In this brief allegory one is supposed to have an adversary at law who has just cause against him, and who will certainly gain a verdict when the case comes into court. The plaintiff himself used to apprehend the defendant” (Bengel). The defendant is, therefore, advised to agree with this adversary while the two are alone on the way to the judge, and thus prevent a trial. Jesus still has in mind the preceding case of one who has given offence to his brother. Every such one is going to the final judgment, and will there be condemned unless he now becomes reconciled to his brother.] 26 Verily I say unto thee, Thou shalt by no means come out thence, till thou have paid the last farthing. [This is the text on which the Roman Catholic Church has built its doctrine of purgatory, and one of those on which the Universalists build theirs of final restoration. But neither “prison” nor “till” necessarily point to ultimate deliverance. Compare 2Pe 2:4, Jud 1:6. The allusion here is of course to imprisonment for debt. In such a case the debtor was held until the debt was paid, either by himself or some friend. If it were not paid at all, he remained in prison until he died. In the case which this is made to represent, the offender would have let pass all opportunity to make reparation and no friend can make it for him; therefore, the last farthing will never be paid, and he must remain a prisoner forever. So far, therefore, from being a picture of hope, it is one which sets forth the inexorable rigor of divine justice against the hardened and impenitent sinner. It is intended to teach that men can not pay their debts to God, and therefore they had better obtain his forgiveness through faith during these days of grace. It exposes the vain hope of those who think that God will only lightly exact his debts. God knows only complete forgiveness or complete exaction. This is an action founded upon the perfection of his nature. The Greek word [240] translated “farthing,” is derived from the Latin “quadrans,” which equals the fourth part of a Roman As, a small copper or bronze coin which had become common in Palestine. The farthing was worth about one-fifth part of a cent.] 27 Ye have heard that it was said [ Exo 20:14, Deu 5:18], Thou shalt not commit adultery: 28 but I say unto you, that every one that looketh on a woman to lust after her hath committed adultery with her already in his heart. [Here, as in reference to murder, Jesus legislates against the thought which lies back of the act. He cuts off sin at its lowest root. The essence of all vice is intention. Those who indulge in unchaste imaginations, desires and intentions are guilty before God– 2Pe 2:14.] 29 And if thy right eye [the organ of reception] causeth thee to stumble, pluck it out, and cast it from thee [these words indicate decision and determination, and suggest the conduct of a surgeon, who, to protect the rest of the body, unflinchingly severs the gangrened members]: for it is profitable for thee that one of thy members should perish, and not thy whole body be cast into hell. 30 And if thy right hand [the instrument of outward action] causeth thee to stumble, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body go into hell. [Jesus here emphasizes the earnestness with which men should seek a sinless life. To this the whole Scripture constrains us by the terrors of hell, and encourages us by the joys of heaven. The right eye and hand and foot were regarded as the most precious ( Zec 11:17, Exo 29:20), but it is better to lose the dearest thing in life than to lose one’s self. To be deprived of all earthly advantage than to be cast into hell. Of course the Saviour does not mean that we should apply this precept literally, since bodily mutilation will not cure sin which resides in the will and not in the organ of sense or action. A literal exaction of the demands of this precept would turn the church into a hospital. We should blind ourselves by taking care not to look with evil eyes; we should [241] maim ourselves by absolutely refusing to go to forbidden resorts, etc. “‘Mortify’ ( Col 3:5) is a similar expression”–Bengel.] 31 It is said also [ Deu 24:1, Deu 24:3], Whosoever shall put away his wife, let him give her a writing of divorcement: 32 but I say unto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress [the mere fact of divorce did not make her an adulteress, but it brought her into a state of disgrace from which she invariably sought to free herself by contracting another marriage, and this other marriage to which her humiliating situation drove her made her an adulteress]: and whosoever shall marry her when she is put away committeth adultery. [The law of divorce will be found at Deu 24:1-4. Jesus explains that this law was given by Moses on account of the hardness of the people’s heart; i. e., to prevent greater evils ( Mat 19:8). The law permitted the husband to put away the wife when he found “some unseemly thing in her.” But Jesus here limits the right of divorce to cases of unchastity, and if there be a divorce on any other ground, neither the man nor the woman can marry again without committing adultery ( Mat 19:9). Such is Jesus’ modification of the Old Testament law, and in no part of the New Testament is there any relaxation as to the law here set forth. It is implied that divorce for unchastity breaks the marriage bond, and it is therefore held almost universally, both by commentators and moralists, that the innocent party to such a divorce can marry again. Of course the guilty part could not, for no one is allowed by law to reap the benefits of his own wrong. For further light on the subject, see Rom 7:1-3, 1Co 7:10-16, 1Co 7:39. It is much to be regretted that in many Protestant countries the civil authorities have practically set aside this law of Christ by allowing divorce and remarriage for a variety of causes. No man who respects the authority of Christ can take advantage of such legislation.] 33 Again, ye have heard that it hath been said to them of old time, Thou shalt not forswear thyself, but shalt perform [242] unto the Lord thine oaths [ Lev 19:12, Num 30:2, Deu 23:21]: 34 but I say unto you, Swear not at all; neither by heaven; for it is the throne of God; 35 nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. [ Psa 48:2.] 36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37 But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one. [It will be seen from the quotation given by Jesus that the law permitted oaths made unto the Lord. It was not the intention of Jesus to repeal this law. But the Jews, looking upon this law, construed it as giving them exemption from the binding effect of all other oaths. According to the their construction no oath was binding in which the sacred name of God did not directly occur. They therefore coined many other oaths to suit their purposes, which would add weight to their statements or promises, which, however, would not leave them guilty of being forsworn if they spoke untruthfully. But Jesus showed that all oaths were ultimately referable to God, and that those who made them would be forsworn if they did not keep them. To prevent this evil practice of loose swearing Jesus lays down the prohibition, “Swear not at all;” but the universality of this prohibition is distributed by the specifications of these four forms of oaths, and is, therefore, most strictly interpreted as including only such oaths. Jesus surely did not intend to abolish now, in advance of the general abrogation of the law, those statutes of Moses which allowed, and in some instances required, the administration of an oath. See Exo 22:11, Num 5:19. What we style the judicial oaths of the law of Moses then were not included in the prohibition. This conclusion is also reached when we interpret the prohibition in the light of authoritative examples; for we find that God swore by himself ( Gen 22:16, Gen 22:17, Heb 6:13, Heb 7:21). Jesus answered under oath before the Sanhedrin ( Mat 26:63), and Paul also made oath to the Corinthian church ( 2Co 1:23). See also Rom 1:9, Gal 1:20, Phi 1:8, 1Co 15:31, Rev 10:5, Rev 10:6. We conclude, then, that judicial oaths, and oaths taken in the name of God on occasions of solemn religious importance, are not included in the prohibition. But as these are the only exceptions found in Scriptures, we conclude that all other oaths are forbidden. Looking at the details of the paragraph, we find that oaths by heaven and by the earth, by Jerusalem and by the head, are utterly meaningless save as they have reference to God. “Swearing is a sin whereunto neither profit incites, nor pleasure allures, nor necessity compels, nor inclination of nature persuades”–Quarles.] 38 Ye have heard that it was said [ Exo 21:24, Lev 24:20, Deu 19:21], An eye for an eye, and a tooth for a tooth: 39 but I say unto you, Resist not him that is evil [The lex talionis, or law of like for like, was the best possible rule in a rude state of society, its object being not to sacrifice the second eye, but to save both, by causing a man when in a passion to realize that every injury which he inflicted upon his adversary he would in the end inflict upon himself. From this rule the scribes drew the false inference that revenge was proper, and that a man was entitled to exercise it. Thus a law intended to prevent revenge was so perverted that it was used as a warrant for it. This command which enjoins non-resistance, like most of the other precepts of this sermon, does not demand of us absolute, unqualified pacivity at all times and under all circumstances. In fact, we may say generally of the whole sermon on the mount that it is not a code for slaves, but an assertion of principles which are to be interpreted and applied by the children of freedom. We are to submit to evil for principle’s sake and to accomplish spiritual victories, and not in an abject, servile spirit as blind followers of a harsh and exacting law. On the contrary, taking the principle, we judge when and how to apply it as best we can. Absolute non-resistance may so far encourage crime as to become a sin. As in the case of the precept about swearing just above, Jesus distributes the universal prohibition by the specification of certain examples, which in this case are three in number]: but [244] whosoever smiteth thee on thy right cheek, turn to him the other also. [This first example is taken from the realm of physical violence. The example given, a slap in the face, has been regarded as a gross insult in all ages, but it is not an assault which imperils life. We find this precept illustrated by the conduct of the Master himself. He did not literally turn the other cheek to be smitten, but he breathed forth a mild and gentle reproof where he might have avenged himself by the sudden death of his adversary ( Joh 18:22, Joh 18:23). The example of Paul also is given, but it is not so perfect as that of the Master ( Act 23:2-5). Self-preservation is a law of God giving rights which, under most circumstances, a Christian can claim. He may resist the robber, the assassin and all men of that ilk, and may protect his person and his possessions against the assaults of the violent and lawless ( Act 16:35-39). But when the honor of Christ and the salvation of man demands it, he should observe this commandment even unto the very letter.] 40 And if any man would go to law with thee, and take away thy coat, let him have thy cloak also. [This second case is one of judicial injustice, and teaches that the most annoying exactions are to be endured without revenge. The coat was the inner garment, and the cloak was the outer or more costly one. The creditor was not allowed to retain it over night, even when it was given to him as a pledge from the poor, because it was used for a bed-covering ( Exo 22:26, Exo 22:27). The idea therefore is, “Be ready to give up even that which by law can not be taken” (Mansel). This case, as the one just above, is also an instance of petty persecution, and shows that the command does not forbid a righteous appeal to the law in cases where large and important interests are involved.] 41 And whosoever shall compel thee to go one mile [the Roman mile; it was 142 yards short of the English mile], go with him two. [This third instance is a case of governmental oppression. It supposes a man to be impressed by government officials to go a mile. The custom alluded to is said to have originated with Cyrus, king of Persia, and it [245] empowered a government courier to impress both men and horses to help him forward. For an example of governmental impress, see Luk 23:26. The exercise of this power by the Romans was exceedingly distasteful to Jews, and this circumstance gave a special pertinency to the Saviour’s mention of it. (See Herodotus viii. 98; Xen. Cyrop. viii. 6, 7; Jos. Ant. xiii. 2, 3.) The command, “Go with him two,” requires a cheerful compliance with the demands of a tyrannical government–a doubling of the hardship or duty required rather than a resistance to the demand. But here again the oppression is not an insupportable one. A man might go two miles and yet not lose his whole day’s labor. The Saviour chooses these lesser evils because they bring out more distinctly the motives of conduct. If we resist the smaller evils of life, we thereby manifest a spirit of pride seeking revenge; but when the larger evils come upon us, they waken other motives. A man may strive for self-protection when life is threatened without any spirit of revenge. He may appeal to the law to protect his property without any bitterness toward the one who seeks to wrest it from him, and he may set himself against the oppression of his government from the loftiest motives of patriotism. If revenge slumbers in our breast, little injuries will waken it as quickly as big ones.] 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. [Jesus here turns from the negative to the positive side of life. Our conduct, instead of being selfish and revengeful, should be generous and liberal. A benevolent disposition casts out revenge as light does darkness. No lending was provided for by the law of Moses except for benevolent purposes, for no interest was allowed, and all debts were canceled every seventh year. The giving and lending referred to, then, are limited to cases of real want, and the amount given or loaned is to be regulated accordingly. Giving or lending to the encouragement of vice or indolence can not, of course, be here included. Good actions are marred if they bear evil fruit.] 43 Ye have heard that it was said [ Lev 19:18], [246] Thou shalt love thy neighbor, and hate thine enemy: 44 but I say unto you, cthat hear, Love your enemies, do good to them that hate you 28 bless them that curse you [ 1Co 4:12], aand pray for them that persecute you; cthat despitefully use you. [The law commanding love will be found at Lev 19:18, while the sentiment “hate thy enemy” is not found in the law as a precept. But the Jews were forbidden by law to make peace with the Canaanites ( Exo 34:11-16, Deu 7:2, Deu 23:6), and the bloody wars which were waged by God’s own command inevitably taught them to hate them. This was the feeling of their most pious men ( 1Ch 20:3, 2Ki 13:19), and it found utterance even in their devotional hymns; e. g., Psa 137:8, Psa 137:9, Psa 139:21, Psa 139:22. It is a true representation of the law, therefore, in its practical working, that it taught hatred of one’s enemies. This is one of the defects of the Jewish dispensation, which, like the privilege of divorce at will, was to endure but for a time. To love an enemy has appeared to many persons impossible, because they understand the word “love” as here expressing the same feeling in all respects which are entertained toward a friend or a near kinsman. But love has many shades and degrees. The exact phase of it which is here enjoined is best understood in the light of examples. The parable of the good Samaritan is given by Jesus for the express purpose of exemplifying it ( Luk 10:35-37); his own example in praying on the cross for those who crucified him serves the same purpose, as does also the prayer of Stephen made in imitation of it ( Luk 23:34, Act 7:60). The feeling which enables us to deal with an enemy after the manner of the Samaritan, or Jesus, or Stephen, is the love for our enemies which is here enjoined. It is by no means an impossible feeling. Prayer, too, can always express it, for as Hooker says, “Prayer is that which we always have in our power to bestow, and they never in theirs to refuse.”] a45 that ye may be sons of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on [247] the just and the unjust. [Jesus here gives two reasons why we should obey this precept: 1. That we may be like God; 2. That we may be unlike publicans and sinners. Of course right action towards our enemies does not make us sons of God, but it proves us such by showing our resemblance to him. We are made children of God by regeneration. God, in his daily conduct toward the children of this earth, does not carry his discrimination to any great length. Needful blessings are bestowed lavishly upon all.] c29 To him that smiteth thee on the one cheek offer also the other; and from him that taketh away thy cloak withhold not thy coat also. 30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. [The teaching of this passage has been explained above. It is repeated because of its difference in verbiage, and because its position here illustrates the spirit of the verses which precede it.] a46 For {c32 And} if ye love them that love you, what thank {areward} have ye? do not even the publicans the same? cfor even sinners love those that love them. 33 And if ye do good to them that do good to you, what thank have ye? for sinners also do the same? [The Roman publican proper was a wealthy man of the knightly order, who purchased from the state the privilege of collecting the taxes, but the publicans mentioned in the Scripture were their servants–the men who actually collected the taxes, and the official name for them was portitores. These latter were sometimes freedmen or slaves, and sometimes natives of the province in which the tax was collected. The fact that the Jews were a conquered people, paying tax to a foreign power, made the tax itself odious, and hence the men through whom it was extorted from them were equally odious. These men were regarded in the double aspect of oppressors and traitors. The odium thus attached to the office prevented men who had any regard for the good opinion of their countrymen from accepting it, and left it in the hands of those who had no self-respect and no reputation. Jesus teaches that our religion is [248] worth little if it begets in us no higher love than that which is shown by natural, worldly men. “Christianity is more than humanity”–M. Henry.] 34 And if ye lend to them of whom ye hope to receive, what thank have ye? even sinners lend to sinners, to receive as much again. 35 But love your enemies, and do them good [ Exo 23:4, Pro 24:17, Rom 12:17, Rom 12:19-21], and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind toward the unthankful and evil. [“To make our neighbor purchase, in any way, the assistance which we give him is to profit by his misery; and, by laying him under obligations which we expect him in some way or other to discharge, we increase his wretchedness under the pretense of relieving him”–Clarke.] a47 And if ye salute your brethren only, what do ye more than others? do not even the Gentiles the same? [The Jews despised the Gentiles, so that they did not usually salute them. This was especially true of the Pharisees. The morality, therefore, of this sect proved to be, in this respect, no better than that of the heathen. Salutation has always been an important feature in Eastern social life. The salutation, with all its accompaniments, recognized the one saluted as a friend.] c36 Be ye merciful, even as your Father is merciful. a48 Ye therefore shall be perfect, as your heavenly Father is perfect. [Luke emphasizes the particular characteristic of God’s perfection which Jesus has been discussing; namely, mercy; but Matthew records the broader assertion which bids us resemble God’s perfections in all their fullness and universality. God is our model. Everything short of that is short of what we ought to be. God can not be satisfied with that which is imperfect. This requirement keeps us in mind of our infirmities, and keeps us at work. Like Paul, we must be ever striving ( Phi 3:12). Our standard is not the perfection of great and heroic men, but of the infinite Creator himself.] [249]

[FFG 235-249]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Luk 6:27-36. The Love of Enemies (Mat 5:39-48*, Mat 7:12*).While Mt.s main point is the contrast between legal and true righteousness, Lk.s main point is that true righteousness is love; he contrasts the spirit of selfishness with the spirit of love. Luk 6:27 f. is fuller than Mat 5:44 and is put in the forefront. Note the differences from Mt. in Luk 6:29 b (robbery instead of lawsuit) and Luk 6:30 b. These injunctions seem primarily in keeping with the anticipation of a speedy end of the age and the early advent of the Kingdom of God. To apply them literally to-day would be to invite anarchy. We are bound to regard them not as precepts but as illustrations of principles, to look beyond the letter to the spirit, which is that resistance of evil and refusal to part with our property must never be a personal matter; so far as we are concerned we must be willing to suffer still more and surrender still more. Love knows no limits but those which love itself imposes. When love resists or refuses it is because compliance would be a violation of love, not because it would involve loss or suffering (Plummer).

Luk 6:31-36. Following the plan of Luk 6:27-30, Lk. now gives the Golden Rule and a series of applications.

Luk 6:32. Love has the same meaning as do good to (Luk 6:33); thank is literally favour, i.e. Divine reward.

Luk 6:34 f. Lk. only.never despairing, i.e. of the heavenly recompense. The variant in mg. might be rendered not robbing any man of his hope, i.e. disappointing no one.sons of the Most High; the reward is that in the Kingdom those who fulfil these injunctions shall become sons of God, like the angels (cf. Mat 13:43).

Luk 6:36. merciful: Mt. perfect.your father: only here and Luk 12:30; Luk 12:32.

Fuente: Peake’s Commentary on the Bible

6:27 {5} But I say unto you which hear, Love your enemies, do good to them which hate you,

(5) Christian charity, which is very different from worldly charity, not only does not revenge injuries, but is even extended to our most grievous enemies, and that for our Father’s sake who is in heaven: in well doing it is not at all seeking its own.

Fuente: Geneva Bible Notes

The conduct of disciples 6:27-38 (cf. Matthew 5:43-48; 7:1-2)

Jesus’ explanation of the importance of true righteousness was the heart of the Sermon on the Mount as Matthew narrated it (Mat 5:17 to Mat 7:12). The need of love is the heart of this sermon according to Luke. Matthew reported that Jesus spoke of true righteousness in relation to three things: the Scriptures (Mat 5:17-48), the Father (Mat 6:1-18), and the world (Mat 6:19 to Mat 7:12). Luke omitted Jesus’ teaching on the relationship of true righteousness to the Father that included instruction about ostentation (Mat 6:1), alms-giving (Mat 6:2-4), praying (Mat 6:5-15), and fasting (Luk 6:16-18). The first of these sections laid down a basic principle and the last three dealt with the so-called three pillars of Jewish piety. Luke recorded some of Jesus’ teachings on these subjects elsewhere in his Gospel.

In the section dealing with the relationship of true righteousness to the Scriptures, Luke recorded only one of Jesus’ revelations. He combined Jesus’ teaching about God’s will concerning love (Mat 5:43-47) and the importance of loving the brethren (Mat 7:1-5). He passed over here Jesus’ explanation of His view of the Old Testament and His revelations about God’s will concerning murder, adultery, divorce, oaths, retaliation, and His summary of the disciple’s duty.

As we have noted previously, one of Luke’s main concerns, as is clear from his selection of material, was his concern for people. He did not present Jesus’ teaching about love contrasted with rabbinic distortions of the Old Testament, as Matthew did (Mat 5:43-44). Rather he stressed Jesus’ positive command, the Golden Rule, which Matthew included later in his version of the sermon (Mat 7:12). Luke recorded Jesus identifying seven actions that reveal true love in a disciple. These are all impossible to produce naturally; they require supernatural enablement. Demonstration of this kind of love reveals true righteousness in a disciple, righteousness imparted by God and enlivened by His Spirit.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Love (Gr. agape) involves demonstrating genuine concern for the welfare of another person regardless of that one’s attractiveness or ability to return love (cf. Rom 12:14-21). The enemies in view would be people who oppose disciples because of their commitment to Jesus. To bless (Gr. eulogeite) here means to wish someone well contrasted with cursing or wishing someone evil. "Pray" (Gr. proseuchesthe, the general word for prayer) in this context means asking God to do them good when they do you evil.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)