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Loving Enemies in the Christian Tradition and Ethics

The command to love one's enemies is a distinctive ethical teaching within Christianity, prominently articulated by Jesus in the Gospels [8]. This teaching challenges conventional human responses to hostility and is presented as a core aspect of Christian discipleship.

The biblical foundation for loving enemies is found in the teachings of Jesus, particularly in the Sermon on the Mount and the Sermon on the Plain. In Matthew 5:44, Jesus states, "But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you" [2]. Luke's account echoes this, instructing, "But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be children of the Most High; for he is kind toward the unthankful and evil" [1]. These passages present a radical ethic that contrasts with the common ancient world teaching to love friends and hate enemies [8].

This concept was not entirely new with Jesus, as elements of it can be found in the Old Testament. The book of Proverbs, for instance, advises, "If your enemy is hungry, give him food to eat; if he is thirsty, give him water to drink" (Proverbs 25:21) [3, 6]. Matthew Henry notes that this demonstrates that the commandment to love enemies was an "Old Testament commandment," though Jesus provided it with "new enforcement of his own great example" [9]. The Old Testament also includes injunctions against rejoicing at the misfortunes or failings of enemies (Job 31:29; Proverbs 24:17) and caring for their goods (Exodus 23:4-5) [3].

The nature of this love, as described in the New Testament, is not merely an emotional affection but a moral disposition and an active benevolence. The Greek word used in Matthew 5:44 denotes "moral love," distinct from personal affection, signifying "the benignant, compassionate outgoings of desire for another's good" [10]. John Gill interprets this as feeding and giving drink to a hungry or thirsty enemy, suggesting that while one might hate the actions of an enemy, tenderness and pity should still be shown to their person [11]. This love is to be expressed through concrete actions: blessing those who curse, doing good to those who hate, and praying for those who persecute [2, 10].

Jesus himself exemplified this teaching. He prayed for his enemies, even while on the cross, saying, "Father, forgive them, for they know not what they do" (Luke 23:34) [3, 7]. This act is presented as a model for believers to imitate [7]. The apostle Peter also points to Christ's example of forbearing revenge, noting that when he was reviled, he did not revile in return, and when he suffered, he did not threaten [10, 6].

The command to love enemies is closely linked to the broader biblical principle of mercy. Christians are called to be merciful, following the example of God, who is kind to the unthankful and evil [1, 4]. This mercy is to be shown with cheerfulness, to those in distress, to the poor, and even to backsliders [4]. The practice of loving enemies is presented as a way to overcome evil with good, rather than seeking revenge [8, 6]. Romans 12:20-21, echoing Proverbs 25:21-22, advises, "If your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head. Do not be overcome by evil, but overcome evil with good" [4, 6].

Historically, the interpretation of "love your neighbor as yourself" (Leviticus 19:18) [13] was often corrupted by Jewish teachers to mean loving only those of one's own nation, religion, or those considered friends, and inferring that one could hate enemies [15]. Jesus directly challenged this narrow interpretation, expanding the scope of "neighbor" to include even those who are hostile [13, 15].

The concept of enmity itself is understood in biblical terms as deep-rooted hatred [5]. The Bible speaks of enmity between humanity and God due to sin, and between Jew and Gentile before Christ's reconciliation [5, 14]. Christ's work is seen as breaking down this "middle wall of partition," which represented the enmity between humanity and God, and between different groups of people [14]. Therefore, the command to love enemies is not merely a personal ethical guideline but reflects a theological understanding of reconciliation and God's character.

John Chrysostom, an early Church Father, uses the analogy of lovers and their mistresses to illustrate the intensity and self-sacrificial nature of the love Christians should have for their enemies. He suggests that just as lovers endure insults and mistreatment from their beloved, Christians should love their enemies with a similar fervent devotion, though directed towards a virtuous end [12].

Sources

  1. Luke “But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be children of the Most High; for he is kind toward the unthankful and evil. -- Luke 6:35”
  2. Matthew “But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, -- Matthew 5:44”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Enemies — Christ prayed for his -- Lu 23:34. The lives of, to be spared -- 1Sa 24:10; 2Sa 16:10,11. The goods of, to be taken care of -- Ex 23:4,5. Should be Loved. -- Mt 5:44. Prayed for. -- Ac 7:60. Assisted. -- Pr 25:21; Ro 12:20. Overcome by kindness. -- 1Sa 26:21. Rejoice not at the misfortunes of -- Job 31:29. Rejoice not at the failings of -- Pr 24:17. Desire not the death of -- 1Ki 3:11. Curse them not -- Job 31:30. Be affectionately concerned for -- Ps 35:13. The friendship of, deceitful -- 2Sa 20:9,10; Pr 26:26; 27:6; Mt 26:48,49. God defends against -- Ps ”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Mercy — After the example of God -- Lu 6:36. Enjoined -- 2Ki 6:21-23; Ho 12:6; Ro 12:20,21; Col 3:12. To be engraved on the heart -- Pr 3:3. Characteristic of saints -- Ps 37:26; Isa 57:1. Should be shown With cheerfulness. -- Ro 12:8. To our brethren. -- Zec 7:9. to those that are in distress. -- Lu 10:37. To the poor. -- Pr 14:31; Da 4:27. To backsliders. -- Lu 15:18-20; 2Co 2:6-8. To animals. -- Pr 12:10. Upholds the throne of kings -- Pr 20:28. Beneficial to those who exercise -- Pr 11:17. Blessedness of showing -- Pr 14:21; Mt 5:7. Hypocrites devoid of -- Mt 23:”
  5. Easton's Bible Dictionary “Easton's Bible Dictionary: Enmity — Deep-rooted hatred. "I will put enmity between thee and the woman, between thy seed and her seed" (Gen. 3:15). The friendship of the world is "enmity with God" (James 4:4; 1 John 2:15, 16). The "carnal mind" is "enmity against God" (Rom. 8:7). By the abrogation of the Mosaic institutes the "enmity" between Jew and Gentile is removed. They are reconciled, are "made one" (Eph. 2:15, 16).”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Revenge — Forbidden by our Lord -- Le 19:18; Pr 24:17,29; Mt 5:39-41; Ro 12:17,19; 1Th 5:15; 1Pe 3:9. Christ an example of forbearing -- Isa 53:7; 1Pe 2:23. Rebuked by Christ -- Lu 9:54,55. Inconsistent with Christian spirit -- Lu 9:55. Proceeds from a spiteful heart -- Eze 25:15. Instead of taking, we should Trust in God. -- Pr 20:22; Ro 12:16. Exhibit love. -- Le 19:18; Lu 6:35. Give place to wrath. -- Ro 12:19. Exercise forbearance. -- Mt 5:38-41. Bless. -- Ro 12:14. Overcome others by kindness. -- Pr 25:21,22; Ro 12:20. Keep others from taking -- 1Sa 24:10; 25:24”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Love of Christ, The — To the Father -- Ps 91:14; Joh 14:31. To his church -- Song 4:8,9; 5:1; Joh 15:9; Eph 5:24. To those who love him -- Pr 8:17; Joh 14:21. Manifested in his Coming to seek the lost. -- Lu 19:10. Praying for his enemies. -- Lu 23:34. Giving himself for us. -- Ga 2:20. Dying for us. -- Joh 15:13; 1Jo 3:16. Washing away our sins. -- Re 1:5. Interceding for us. -- Heb 7:25; 9:24. Sending the Spirit. -- Ps 68:18; Joh 16:7. Rebukes and chastisements. -- Re 3:19. Passes knowledge -- Eph 3:19. To be imitated -- Joh 13:34; 15:12; Eph 5:2; 1Jo 3:16. To sain”
  8. Luke (Protestant academic) “Tyndale House on Luke 6:27: 6:27 love your enemies! People were commonly taught in the ancient world to love their family and friends and hate their enemies. Jesus announced a radical new ethic of loving even one’s enemies and overcoming evil through self-sacrificial love for others, not through violence and hatred (cp. Rom 12:14-21).”
  9. Proverbs (Nonconformist/Puritan) “Matthew Henry on Proverbs 25:21: By this it appears that, however the scribes and Pharisees had corrupted the law, not only the commandment of loving our brethren, but even that of loving our enemies, was not only a new, but also an old commandment, an Old Testament commandment, though our Saviour has given it to us with the new enforcement of his own great example in loving us when we were enemies. Observe, 1. How we must express our love to our enemies by the real offices of kindness, even those that are expensive to ourselves and most acceptable to them: "If they be hungry and thirsty, inst”
  10. Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 5:44: But I say unto you, Love your enemies--The word here used denotes moral love, as distinguished from the other word, which expresses personal affection. Usually, the former denotes "complacency in the character" of the person loved; but here it denotes the benignant, compassionate outgoings of desire for another's good. bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you--The best commentary on these matchless counsels is the bright example of Him who gave them. (See Pe1 2:21-24; a”
  11. Matthew (Baptist/Reformed) “John Gill on Matthew 5:44: But I say unto you, love your enemies,.... That is, as the Apostle Paul may be thought to interpret the words of Christ, Rom 12:20. "If thine enemy hunger, feed him: if he thirst, give him drink": unless our Lord should be supposed rather to regard the internal affection of the mind; since outward expressions of love, by words and works, are urged in the following exhortations: the actions of a man may be hated, and just indignation be expressed against them, and yet his person be loved, tenderness be used to him, and pity shown him: all men, even enemies, are to be ”
  12. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: without. See ye not those lovers? How many insults are wreaked upon them by their mistresses, how many artifices practised, how many punishments inflicted: yet they are enchained to them, they burn for them, and love them better than their own souls, passing whole nights before their thresholds. From them let us take our example, not indeed to love such as those,—women, I mean, that are harlots; no, but thus to love our enemies. For tell me, do not harlots treat their lovers with greater insolence than all the enemies in the worl”
  13. Leviticus (Protestant academic) “Tyndale House on Leviticus 19:18: 19:18 love your neighbor as yourself: This is the cornerstone for biblical ethics in both the Old Testament and the New Testament (see Matt 22:39; Mark 12:31; Luke 10:27; Rom 13:8-9; Gal 5:14; Jas 2:8). It includes foreigners (Lev 19:34; cp. Luke 10:30-37). Conversely, hate leads to a grudge that can bear violent fruit (see 1 Jn 2:10-11; 4:20).”
  14. Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 2:15: Rather, make "enmity" an apposition to "the middle wall of partition"; "Hath broken down the middle wall of partition (not merely as English Version, 'between us,' but also between all men and God), to wit, the enmity (Rom 8:7) by His flesh" (compare Eph 2:16; Rom 8:3). the law of commandments contained in--Greek, "the law of the commandments (consisting) in ordinances." This law was "the partition" or "fence," which embodied the expression of the "enmity" (the "wrath" of God against our sin, and our enmity to Him, Eph 2:3) (Rom 4:15; Rom 5:20; Ro”
  15. Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 5:43: We have here, lastly, an exposition of that great fundamental law of the second table, Thou shalt love thy neighbour, which was the fulfilling of the law. I. See here how this law was corrupted by the comments of the Jewish teachers, Mat 5:43. God said, Thou shalt love thy neighbour; and by neighbour they understood those only of their own country, nation, and religion; and those only that they were pleased to look upon as their friends: yet this was not the worst; from this command, Thou shalt love thy neighbour, they were willing to infer what God never designe”
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