What did Jesus mean when He instructed us to love our enemies?

Many are spiritually deaf and do not hear such things. They have intentionally closed their ears to the things of Christ. But the Lord then spoke to those who would hear. He told them, "Love your enemies, do good to those who hate you." Love is not merely having a kind feeling, but being genuinely concerned for the true, proper welfare of another If that person returns hatred, it is all the more reason to be concerned for him, for he needs special help. Doing good in return for evil is both rightly representing God and providing an example that should touch the hearts and consciences of others. This, and returning blessing for cursing, requires the lowly dignity of true faith, as do those things that follow, such as praying for one who acts despitefully (v.28). Our natural resentment is greatly modified by the power of the Holy Spirit when we allow Him to work in us ungrieved and unquenched (Eph.4:30; 1Thes.5:19).

But the Jews deliberately overlooked that God had also commanded them in the law to love their enemies (see Ex. 23:4-5; Lev. 19:33-34). By continuing, "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you," the Lord Jesus does not give new commandments to His disciples but judges the fleshly restriction of the old commandment and the human addition. According to God's thoughts every fellow human being with whom we have to do is our neighbour, even if he or she turns out to be our personal enemy. The Lord Jesus demands, not an emotional love, nor a friendly affection for enemies, but rather the much higher divine love (Greek: agapao).

The Lord Jesus was the revelation of this love of God: "But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him" (Rom. 5:8-10). While He hung on the cross He prayed for His tormentors: "Father, forgive them; for they know not what they do" (Luke 23:34). Our Lord therefore is also the perfect example for His commandment, "Love your enemies... and pray for them which. persecute you."

(6) Men understand, at least, that they ought to love their neighbor: but their qualifications narrow even their idea of such a duty, while they have invented a duty of hate, which no law-giver perhaps would dare inscribe upon his tables, but to which there is given nevertheless a too ready and practical obedience. "Thou shalt love thy neighbor and hate thine enemy" is what he would justify to his conscience, as he approves it in his heart. But the law has no other word than "neighbor" here, as it has no other duty than to love him; and the Lord specifically puts even our enemies into this class. "But I say unto you, Love your enemies;" not even do them good merely, though that might seem much, but "love them." Hard work, indeed, and impossible, save in the light of a greater love: for every day that the sun shines or the rain falls upon this evil world which has turned away from God, such love is demonstrated, leading men to repentance. God blesses those who curse Him, does good to those that hate Him, ― sets us the sweetest and most wonderful example of infinite compassion; which He who was Speaker here has filled out to the full, by taking His place among those despitefully used and persecuted, and pouring out not only His heart, but His heart's blood for His persecutors. Thus that which might seem impossible even with God, is in God become Man made actual.

Verse 43. "It has been said, Thou shalt love thy neighbour, and hate thine enemy." This latter clause was a deduction, the inference of an evil nature. The law said, "Love your neighbour"; but there was no instruction to hate an enemy. "But I say unto you, Love your enemies." No one could do this naturally or apart from the grace of God. Only in the knowledge of the grace of God that when we were enemies Christ died for us, can we do so. Very lovely is this instruction, when we think of Himself, and the unrighteous way He was treated — the crown of thorns, mocking, scourging, and nailing to the cross, and then the cry, "Father, forgive them."

70 From verse 27 He shews what must be the conduct of the disciples as such. They were to manifest God, to be the unfolding of what was displayed in Him. Grace which was in Him in fulness and perfection should be reproduced in them, sadly as we all fail in this - the principle of our path. "Love your enemies," etc. God loved us when we were His enemies, and we have now to shew practically what God is. Verse 29 brings us into entirely human circumstances, patiently learning in them: or, as in 1 Peter 2, doing well, suffering for it, and taking it patiently. This may seem poor comfort. But Jesus did so, and love must so manifest itself in an evil world. The time comes when God will judge, instead of bearing long as now; but now, at whatever cost to self, shew love as Christ did. Flesh can love for love (v. 32, 33), but the disciples of Christ are called to imitate God, and walk in love. "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 to the unthankful and to the evil."

73 The character of the end of chapter 5 is deeply important. After insisting on the subjective state and spirit suited to the kingdom, the putting down of will and unsubdued self, He takes up the principle of the Law, dealing with evil for its repression by the law of Talion, and then introduces the immense principle, known by Christ's coming into the midst of evil - good entirely above evil, but acting in the midst of it - takes notice of it, and as exercised against one's self, but above it, and acting from its own motives, and this is what God does, and here is made known to those born of Him, those connected with Christ. "As their Father," a totally new principle, they are to be like Him - this was the perfect path of Christ - a wonderful privilege, showing what, in this connection, "perfect" means. It is not reached by the evil, save to draw out the good, and make a new created but divine path in this world. It is not righteousness, in the sense of justice, not what presents us to God, but that wherein we are to be perfect like Him. What a place to put us in! But it is not holiness (though largely ministering to it; see 1 Thess. 4) not intrinsic purity though supposing it and inseparable from it, but as above evil and self, goodness, for such is God even our Father, evil would make it impossible - it is goodness in the midst of evil. Goodness in the midst of good is heaven (but, in its highest character, result of redemption, for good and evil are now known - in the Cross, absolutely and perfectly brought to an issue) but in itself, as result. Goodness in the midst of good, all answering to itself, and adoringly capable of enjoying it. This is. grace. Good above evil.

But when it is a question of "sons" it refers to our position; and is connected with redemption in Galatians, while here; it is a question of character. "The sons of your Father" "your Father that makes His sun to rise on the evil and on the good" — not simply God, but your Father, and we are called to have the family character and show the same grace, as sons of such a Father. The one that loves his enemies, and does good to them that hate him, bears the character of a son of the Father who makes His sun to rise on the evil and on the good. Think how He is treated and blasphemed, and of the character of man! Yet He treats them so, and He is "your Father."

There is no such open contrast with the law as in Matthew 5-7. The reason is manifest. Matthew has the Jews full in view, and therefore our Lord contrasts "Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment; but I say unto you," etc. All that Luke says is, "But I say unto you that hear, I say." The disciples actually addressed were Jews, but the instruction in its own nature goes out to any man, and is profitable for all the faithful, to the Gentile as much as to the Jew. Notwithstanding it was pre-eminently important for a Jew who had been formed on the principles of earthly righteousness. None the less was it full of instruction for the Gentiles when they should be called to hear. The Gentile believer has the same heart as the Jewish, is in the same world, has to do with enemies and those that hate. Hence the value of such a word, "Unto you that hear I say, Love your enemies, do good to those that hate you, bless those that curse you, pray for those that use you despitefully." This is entirely contrary to nature; it is the revelation of what God is, applied to govern the heart of His children. "Love your enemies, do good to those that hate you." It is this that He was doing, and showing in Christ, and the children are called to imitate their Father. "Be ye therefore followers of God as dear children." (Eph. 5:1.) This is of the deepest importance practically, for Christ is our real key according to that revelation of Him which is given in the New Testament; and this alone enables us to use rightly and intelligently the Old Testament. The Christian who is under grace understands the law far better than the Jew who was under law; at least, he ought to enter into it, as a whole and in all its parts, with a deeper perception of it, than the saints who had to do with its ordinances and ritual. Such is the power of Christ and such the wisdom of God which is our portion in Him.

But, besides these unfoldings of truth, there are the affections that are proper to the Christian. "Bless those that curse you and pray for those that use you despitefully." The Lord looks for the activity of good, and the looking to God on behalf of those who might treat themselves despitefully. Thus it is not only kindness and pity, but there is the earnest and sincere pleading with God for their blessing.

Loving one's neighbor applied to Israelites in Lev.19:18, but as regards enemies in the land of Canaan Israel was commended to destroy them. Ammonites and Moabites were refused acceptance into Israel to the tenth generation; and Jews were told, "Thou shalt not seek their peace nor their prosperity all thy days forever" (Lev.23:3-6). But the authority of the Lord Jesus is above that of law; and in introducing a new dispensation He says, "Love your enemies." This is contrary to our corrupted human nature, but it is a character perfectly seen in Him personally, who has while on earth blessed His enemies, has done good to them, and prayed for them (Mt.26:47-50; Lk.22:50-51; Lk.23:34) and has died to reconcile His enemies to Himself (Rom.5:10). In showing such kindness we shall be, in practical character, Sons of our Father who is in heaven. Believers are to be an exception to the common rule of loving those who love them. Love, respect, consideration of unbelievers as well as believers is the normal fruit of being partakers of the divine nature. The perfection of verse 48 implies maturity with no element lacking. In our Father this standard is fully seen: we are certainly allowed no lower standard.Verse 1 warns against practicing righteousness (margin) before men to attract their attention. This is self-righteousness, a mere show. How can we expect the Father to reward what we do merely to impress men? Again, the Lord searches our motives. This is applied in verse 2 specifically to the giving of alms, though verse 1 is of wider application. Hypocrites sounding a trumpet is a graphic expression, indicating their advertising the good they do in order to secure men's adulation. This is the reward they want, and all they will get.

But now a word as to what follows. It is the very pith and essence of that which concerns our relation towards others here below; the great active principle from which all right conduct flows. This is the question of the true character and limits of love. "Ye have heard that it hath been said, Thou shalt love thy neighbour and hate thine enemy" (ver. 43). This was the expression that the Jews drew from the general tenor of the law. There had been the sanction of God for the extermination of their enemies; and from that they drew the principle, "Thou shalt love thy neighbour and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you." Here was a thing that the law never could teach — it is grace. In a thousand practical instances, the question is not whether the thing is right. We often hear Christians asking, Is such a thing wrong? But this is not the sole question for the Christian. Suppose wrong is done him; what is to be his feeling then? If there is enmity to him in another, what is he to cherish in his own heart? "Love your enemies … do good to them that hate you … that ye may be the children of your Father which is in heaven;" thus they show in practical ways that they belong to such a parentage, "For He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust … Be ye therefore perfect, even as your Father which is in heaven is perfect" (vers. 44-48).