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Loving One's Enemies and Praying for Persecutors

Jesus commands his followers to "love your enemies and pray for those who persecute you" in Matthew 5:44 [1], a directive that stands among the most distinctive and demanding of Christian ethical teachings. This imperative appears in the Sermon on the Mount, where Christ contrasts his instruction with the prevailing interpretation of the law: "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy: But I say unto you, Love your enemies" [11]. The command extends beyond passive non-retaliation to active benevolence—blessing those who curse, doing good to those who hate, and interceding for persecutors [13].

The Nature of This Love

The love Christ requires is not sentimental affection but deliberate moral commitment. Jamieson, Fausset & Brown distinguish the Greek term used here as denoting "moral love, as distinguished from the other word, which expresses personal affection," describing it as "the benignant, compassionate outgoings of desire for another's good" [13]. This love targets the enemy's nature and welfare, not approval of their sin [6]. Aquinas clarifies that we are bound to love enemies "in the same manner as we are bound to love" others—loving their nature while rejecting their sin, with a general love for all enemies being mandatory, though loving them individually in particular circumstances may exceed strict obligation [6].

Old Testament Foundations

Far from introducing a novel ethic, Jesus draws upon principles embedded in the Hebrew Scriptures. Tertullian argues that the Creator "included in one precept by His prophet Isaiah: 'Say, Ye are our brethren, to those who hate you'" [12]. The Mosaic law commanded care for an enemy's livestock: "If thou meet thine enemy's ox going astray," one must return it [2]. Adam Clarke observes that from this and similar Old Testament maxims, "our blessed Lord has formed the following precept: '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'" [8]. Calvin reinforces this continuity, noting that Scripture commands us to "feed our enemy if he is hungry, to bring back his ox or his ass if we meet it going astray" [14].

Christ's Example

The command finds its supreme illustration in Christ himself. As he hung on the cross, Jesus prayed, "Father, forgive them; for they know not what they do" [4]. This act of intercession for executioners demonstrates that praying for persecutors is not theoretical idealism but embodied reality. Stephen the martyr followed this pattern, praying for those who stoned him [2], and the apostle Paul's ministry is understood by Augustine as reflecting the same spirit that animated Stephen's prayer [7].

The Scope of the Command

The directive encompasses multiple dimensions of enemy-love. Believers are instructed not merely to refrain from vengeance but to "rejoice not at the misfortunes" of enemies, to "desire not the death of" them, to "be affectionately concerned for" them, and to assist them materially [2]. Augustine identifies forgiving from the heart "a sin that has been committed against us" as the greatest of all alms, noting that "it is a much higher thing, and is the result of the most exalted goodness, to love your enemy, and always to wish well to, and when you have the opportunity, to do good to, the man who wishes you ill" [10].

Persecution as Context

The command assumes that followers of Christ "may expect" persecution [3]. All who "live godly in Christ, shall suffer" it [3], originating in "ignorance of God and Christ," "hatred to the gospel," pride, and "mistaken zeal" [3]. Yet believers are called to endure reviling "for Christ's sake" and "should not fear" it [5]. Early Christians understood this teaching as central to their public witness; Tertullian appeals to pagan critics to examine Christian Scriptures, where they will "learn from them that a large benevolence is enjoined upon us, even so far as to supplicate God for our enemies, and to beseech blessings on our" persecutors [15].

Augustine addresses an apparent tension between this command and the martyrs' cry for vindication in Revelation, asking, "Where then is the, 'Love your enemies, do good unto them that hate you, and pray for them that persecute you'?" [9]. His resolution distinguishes between desiring God's righteous judgment and harboring personal vengeance, suggesting that prayer for enemies and longing for divine justice operate on different planes—one pastoral, the other eschatological [7].

Sources

  1. Matthew “Matthew 5:44 (BSB) — But I tell you, love your enemies and pray for those who persecute you,”
  2. 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 ”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Persecution — Christ suffered -- Ps 69:26; Joh 5:16. Christ voluntarily submitted to -- Isa 50:6. Christ was patient under -- Isa 53:7. Saints may expect -- Mr 10:30; Lu 21:12; Joh 15:20. Saints suffer, for the sake of God -- Jer 15:15. Of saints, is a persecution of Christ -- Zec 2:8; Ac 9:4,5. All that live godly in Christ, shall suffer -- 2Ti 3:12. Originates Ignorance of God and Christ. -- Joh 16:3. Hated to God and Christ. -- Joh 15:20,24. Hatred to the gospel. -- Mt 13:21. Pride. -- Ps 10:2. Mistaken zeal. -- Ac 13:50; 26:9-11. Is inconsistent with the spirit o”
  4. 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”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Reviling and Reproaching — Forbidden -- 1Pe 3:9. Of rulers specially forbidden -- Ex 22:28; Ac 23:4,5. The wicked utter, against God. -- Ps 74:22; 79:12. God, by opposing the poor. -- Pr 14:31. Christ. -- Mt 27:39; Lu 7:34. Saints. -- Ps 102:8; Zep 2:8. Rulers. -- 2Pe 2:10,11; Jude 1:8,9. Of Christ, predicted -- Ps 69:9; Ro 15:3; Ps 89:51. The conduct of Christ under -- 1Pe 2:23. Saints Endure. -- 1Ti 4:10; Heb 10:33. Endure for God's sake. -- Ps 69:7. Endure for Christ's sake. -- Lu 6:22. Should expect. -- Mt 10:25. Should not fear. -- Isa 51:7. Sometimes depressed ”
  6. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Prayer, Art. 8: Article: Whether we ought to pray for our enemies? I answer that, To pray for another is an act of charity, as stated above (Article [7]). Wherefore we are bound to pray for our enemies in the same manner as we are bound to love them. Now it was explained above in the treatise on charity (Question [25], Articles [8],9), how we are bound to love our enemies, namely, that we must love in them their nature, not their sin. and that to love our enemies in general is a matter of precept, while to love th”
  7. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XXII.--73. But the question before us is rendered more urgent by what the Apostle John says: "If any man see his brother sin a sin which is not unto death, he shall ask, and the Lord shall give (part 4): so that the flesh is brought under subjection to the spirit; partly by the condemnation of those who persevere in sin, so that they are righteously disposed of in such a way that they cannot be troublesome to the righteous who reign with Christ. Look at the Apostle Paul; does it not seem to you that he avenges the martyr Stephen in his ”
  8. Exodus (Methodist/Wesleyan) “Adam Clarke on Exodus 23:4: If thou meet thine enemy's ox - going astray - From the humane and heavenly maxim in this and the following verse, our blessed Lord has formed the following precept: "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;" Mat 5:44. A precept so plain, wise, benevolent, and useful, can receive no other comment than that which its influence on the heart of a kind and merciful man produces in his life.”
  9. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM LXXIX. (4) (part 11): show that much more the just God will speedily make the judgment of His elect, who cry unto Him day and night, Thence is also that cry of the Martyrs under the altar of God(11) that they may be avenged in the judgment of God. Where then is the, "Love your enemies, do good unto them that hate you, and pray for them that persecute you"?[12] Where is also the, "Not rendering evil for evil, nor cursing for cursing :"(13) and, "unto no man rendering evil for evil"?(14) ... For when the Lord was exhorting us to love enemies,”
  10. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 73.--THE GREATEST OF ALL ALMS IS TO FORGIVE OUR DEBTORS AND TO LOVE OUR ENEMIES.: But none of those is greater than to forgive from the heart a sin that has been committed against us. For it is a comparatively small thing to wish well to, or even to do good to, a man who has done no evil to you. It is a much higher thing, and is the result of the most exalted goodness, to love your enemy, and always to wish well to, and when you have the opportunity, to do good to, the man who wishes you ill, and, when he can does you harm. This is to obey t”
  11. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XXI.--69. In the next place, He goes on to say, "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy: But I say unto you, Love your enemies, do good to t (part 1): 70. That there is, however, a certain step [in advance] in the righteousness of the Pharisees, which belongs to the old law, is perceived from this consideration, that many men hate even those by whom they are loved; as, for instance, luxurious children hate their parents for restraining them in their luxury. That than therefore rises a”
  12. Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XVI.--THE PRECEPT OF LOVING ONE'S ENEMIES. IT IS AS MUCH TAUGHT IN THE CREATOR'S SCRIPTURES OF THE OLD TESTAMENT AS IN CHRIST'S SERMON. THE LEX TALIONIS OF MOSES ADMIRABLY EXPLAINED IN CONSISTEN (part 1): "But I say unto you which hear" (displaying here that old injunction, of the Creator: "Speak to the ears of those who lend them to you"(3)), "Love your enemies, and bless(4) those which hate you, and pray for them which calumniate you."(5) These commands the Creator included in one precept by His prophet Isaiah: "Say, Ye are our brethren, to those who hate you."(”
  13. 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”
  14. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: in the strictest terms, require us to love our enemies? What is meant by commanding us to feed our enemy if he is hungry, to bring back his ox or his ass if we meet it going astray, or help it up if we see it lying under its burden? ( Prov. 25:21 ; Exod. 23:4 ). Shall we show kindness to cattle for man’s sake, and have no feeling of good will to himself? What? Is not the word of the Lord eternally true: “Vengeance is mine, I will repay?” ( Deut. 32:35 ). This is elsewhere more explicitly stated: “Thou shalt not avenge, nor bear any”
  15. Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XXXI.: But we merely, you say, flatter the emperor, and feign these prayers of ours to escape persecution. Thank you for your mistake, for you give us the opportunity of proving our allegations. Do you, then, who think that we care nothing for the welfare of Caesar, look into God's revelations, examine our sacred books, which we do not keep in hiding, and which many accidents put into the hands of those who are not of us. Learn from them that a large benevolence is enjoined upon us, even so far as to supplicate God for our enemies, and to beseech blessings on our ”
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