THEOSISJohn Chrysostom
If he had adversaries, it was not due to any wrongdoing on his part; he did not provoke their hostility. What provocation did he give to his son? What harm did he cause Saul? When his son committed acts deserving of chastisement, did he not return, accept responsibility, and impose a temporary corrective measure? And regarding Saul, who sought to take his life, did he not repeatedly spare him despite having the opportunity (1 Sam. 24:7)? Therefore, focus not on his enemies but on whether he was the cause of their animosity. Moreover, Christ did not instruct us to avoid having adversaries—such is beyond our control—but rather that we should harbor no hatred towards them; this is within our power, while the existence of enemies is not.
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The unjust hatred that falls upon the righteous is not of our making, but is often found in the hearts of those consumed by malice. Similarly, Christ experienced unjust hatred, as He stated: “They hated Me in vain” (John 15:25). The apostles encountered their own adversaries—false apostles—and the prophets faced false prophets. Our concern should not be to evade enemies altogether but to ensure that we are not rightfully in conflict with others or that our actions have ignited such hostility. Thus, even when subjected to hatred countless times, we must strive not to reciprocate in kind, for enmity is rooted in hatred and revulsion. If I am maligned but do not respond with hatred, then the hostility lies with them, not with me. When I pray for my adversary and seek their well-being, how can I consider them my enemy? This is why Paul exhorts, “if it is possible on your part, be at peace with all men” (Romans 12:18).