Luke 6:35Meaning & Commentary from the Church Fathers

When you extend help to the poor out of love for the Lord, it becomes both a gift and a loan—it is a gift due to the unlikelihood of repayment, yet also a loan because of the Lord’s boundless generosity, Who Himself will repay it, taking a small amount from the impoverished and returning it manifold. For ‘he who has mercy on the poor gives to God’ (Proverbs 19:17). Would you not desire for the Lord, Who is accessible to all, to take on the obligation to recompense you? If a wealthy individual in the city claims they will pay on behalf of others, would you not accept their offer of security? Yet, why would you hesitate to allow God to be responsible for the needs of the poor? Reimburse the silver that you have in vain, without imposing burdensome interest on the needy, and it will benefit both parties—your silver will be secure, and the one who borrowed it will gain from its use. Should you seek gain, find contentment with what you receive from the Lord. He will compensate for the poor and their needs. From the One Who is truly compassionate, anticipate acts of mercy. If you exploit the poor, this reflects deep-seated cruelty. You take advantage of the misfortunes of others, accumulate wealth through their afflictions, oppress the destitute, and strike the hungry. You show no compassion, nor do you recognize any connection to the suffering individual—and yet you classify the profits earned in such a manner as charitable? ‘Woe to them that speak bitter sweet, and sweet bitter’ (cf. Is. 5:20), dubbing inhumanity as humane. Such was not the riddle that Samson proposed to his guests: ‘out of him that eateth the poisonous shall come forth, and out of the strong shall come forth the sweet’ (Judg. 14:14), for humanity cannot emerge from a heart devoid of compassion. It is not possible ‘from thorns the bunches of thorns, or from figs the figs of thorns,’ to extract humanity; ‘every’ tree ‘produces evil fruit’ (cf. Matt. 7:16-17). There are those who exploit growth—some collecting from a hundred, some from ten (and it is grim to utter their very names)—along with opportunists who, like demons, inflict harm on the needy with regularity, according to the cycles of the moon. This brings suffering to both the giver and the receiver! It results in losses for one while spiritually harming the other. The farmer, once he has harvested the ear, does not seek the seed beneath the root again; yet you reap the fruits and do not forgive the source from which you draw sustenance. You sow without soil; you reap without planting. You gather from the unknown. While one weeps over the harvest—this is evident—the ultimate utility of the riches amassed is uncertain. For it remains unclear whether you will even share the wealth you have acquired with others, having fostered an evil of unrighteousness for yourself. Thus, ‘do not turn away him who wants to declare’ (cf. Matthew 5:42), ‘and do not give your silver’ ‘in excess,’ so that, through learning valuable lessons from both the Old and New Testaments, you may return to the Lord with hopeful hearts, and there receive an abundance of good works in Christ Jesus our Lord, to Whom be glory and dominion forever and ever. Amen.

The reward for love may be fleeting and scarce, but the reward for living virtuously is everlasting.

The sentiments expressed by the apostle, “Love is patient, love is kind. It does not envy, it does not boast, it is not proud” (1 Cor. 13:4), find their culmination in these commandments. If love is to be patient, it must endure the harm inflicted by others; if it is to show mercy, it must refrain from retaliating to insults; if it does not seek its own interest (1 Cor. 13:5), it cannot oppose a thief; if it does not harbor envy, it must not harbor hatred for an enemy. Nonetheless, the commands of divine love surpass those of the apostles, for giving is superior to yielding, and loving one’s foes eclipses the mere avoidance of envy. All these teachings were exemplified by the Lord: when He faced slander, He did not retaliate; when struck, He refrained from hitting back (1 Pet. 2:23); when stripped of His garments, He did not resist; and when crucified, He asked for forgiveness for His tormentors: “Father, forgive them, for they do not know what they are doing” (Luke 23:34). He granted absolution to those who accused Him.

For whatever a person sows in this life, they will also reap with abundance in the next. If you reflect the character of the Son of God through your actions and practice goodness towards all, as He is benevolent to all, then you will receive His likeness in abundance, shining with the radiance of the glory of the Highest and dwelling eternally with those in Christ’s presence, God among the gods (Psalm 81:1), who has distributed the blessings of true happiness in accordance with the beatitudes (Matthew 5:3-11). This is what He disclosed, adding: “And ye shall be sons of the Highest, for He is good to the ungodly and the wicked.” It was through His goodness that the Son of God, having humbled the heavens, descended to earth and became the Son of Man, declaring and fulfilling these truths, and ultimately, having suffered, died for us, and risen again, ascended into heaven, to make us divine, immortal, and children of God.

But how can we express love for those who appear only to embody deceit and malice? Certainly, we cannot endorse evil, nor should we be called to do so. It is permissible and even necessary to detest the vices present in others; however, it is crucial not to conflate these vices with the individuals themselves. By distinguishing between them, you can unearth within them qualities deserving of your love. No matter how unnatural it may seem to care for an enemy, is harboring hate any less contrary to our nature? What a sorrowful condition it is to respond with animosity to animosity, grievance for grievance! If your foe is stronger than you, what purpose does any act of kindness serve? Could it merely lead to your own demise? In situations of equal strength, mutual ruin and disaster seem inevitable. Moreover, if an enemy cannot resist your might, are clandestine plots any less fearsome than overt confrontations? The anxiety, schemes, and false hopes that lead to self-harm or the eventual success of one’s adversary—all accompanied by profound regret and sometimes universal scorn—inflict countless torments on a heart filled with hatred; it is akin to a hellish existence, echoing the torments of Gehenna! What is the remedy to prevent such self-inflicted agony? Surrender to God and respond to animosity with love, to deceit with sincerity, to hostility with kindness, to slights with grace, and to curses with prayers. These are the true arms against your foes! By doing so, as the Apostle counsels, "you will heap burning coals on his head" (Rom. 12:20). No matter how hard and unyielding he might be, your gentle spirit can pierce through the most hardened heart, prompting him to repent for the hurt he has caused you. Your love can redirect his anger back upon himself—his shame shall burn within him. Consequently, loving your enemy not only brings you inner peace but also serves as a potent reminder for him; you enter into a mission of apostleship, becoming an instrument of his transformation to righteousness.

Why do we overlook such a significant opportunity for overcoming our adversaries? We tend to magnify the slightest grievances inflicted by them. Does not wisdom advise us to view circumstances from a perspective that provides greater solace and understanding? If they vilify you, express gratitude to your shameless opponent, for through their criticism, you may uncover faults that your truest friends would hesitate to reveal. Have you been dishonored, stripped of your good name? Remain composed; what injury does the sun suffer when foolish mortals claim it is dim? Therefore, if the unscrupulous find blemishes in your virtue where none exist, it is their disgrace, not yours. Are they attempting to seize your possessions? Perhaps you do not hold them as your own; and if you did, you are granted an occasion to grasp the truth. Have you lost children or friends? Maintain your integrity, and you will be reunited in eternity; otherwise, you risk losing yourself entirely. Are you beset by oppression and persecution? The Lord is our shepherd; we shall not want (Psalm 23:1). The trials we face lead us nearer to God’s Kingdom. Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven (Matt. 5:10). Are your very life and death threatened? Fear not! Both life and death rest in the same divine hand; yet for those who live in Christ, death is truly gain (Phlp. 1:21). If these reflections do not inspire you to regard your enemies with composure and compassion, lift your eyes to Golgotha, where divine wisdom transcends ignorance, innocence overcomes vile deeds, the Creator is found among His creation, and the Lord and Savior endures suffering and death at the hands of those He came to save. Therefore, detest the enemies of God, confront those who threaten your homeland, and yet, love your enemies. Amen.

For as He shows compassion to both the ungrateful and the wicked, allowing His sun to shine on the good and the evil, and sending rain to the righteous and the unrighteous (Matthew 5:45), you too, by mirroring His mercy, should love and do good to all, friends and foes alike, generously giving to those in need, thus embodying the giver of divine recompense. Loving one’s enemies, practicing generosity towards them, and aiding the poor are all expressions of genuine compassion and mercy, which God values. Indeed, the God-man reminds us of this in His teaching: “Be ye merciful, even as your Father is merciful.”

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This is the command of God: Love your enemies (Luke 6:35) and honor your father and mother (Exodus 20:12). Consider also the advice: If you wish to be perfect, go sell your possessions, and give to the poor (Matthew 19:21). If God had simply given advice, those who followed it would achieve perfection and be granted a high place in the kingdom of Heaven, receiving the utmost glory before the children of God. Conversely, those who disobey this counsel, regardless of their adherence to other commandments, would not partake in the highest honor and glory, even if saved; they would miss out on divine joy. The command to “love your enemies” is not merely an advice but a directive from the Lord; it necessitates adherence. Those who fail to uphold this command merit condemnation just as they would for breaking any other divine mandate. The distinction between command and counsel is evident: Jesus often issued His teachings without a commanding tone, allowing individuals the choice to obey or disregard His guidance. He said, “If you desire to be perfect, go, sell your possessions, and give to the poor” (Matthew 19:21), a suggestion that implies discretion in obeying. However, the command to “love your enemies” is delivered with authority: “I say to you, love your enemies” (Matthew 5:44). Additionally, since this command is part of the Ten Commandments—specifically the second, mirroring the first with the exhortation to “love your neighbor as yourself” (Matthew 22:39)—it encompasses every person, whether friend or foe, relative or stranger.

Every individual is our neighbor, for we all share the same nature, stemming from the same Creator. Although enmity may create barriers, it does not alter the inherent connection we have as human beings. The principle of neighborly love remains irrevocable despite animosity. Thus, one's enemy is also one's neighbor, despite the divisions enmity creates. When God inscribed the command, “You shall love your neighbor as yourself,” it encompassed all people, including both friends and enemies. Even through the Mosaic law, God instructed us to act kindly towards our adversaries, saying, if you see your enemy’s ox or donkey stray, return it; if you see his donkey fallen under its burden, do not ignore it, but help him (Exodus 23:4-5). However, during that time, God refrained from stating explicitly, “Love your enemies.” This was primarily because the hearts of the Israelites were hardened due to their exposure to the corrupt morals of the Egyptians, making it difficult for them to embrace such a doctrine swiftly. Additionally, to prevent them from falling into idolatry and wickedness, God portrayed the neighboring nations as deserving judgment and fostered a mindset of enmity towards them. Therefore, the Jews interpreted God's will as loving their friends and relatives while hating their enemies. This is why our Savior said, “You have heard that it was said, ‘You shall love your neighbor and hate your enemy’” (Matthew 5:43). He did not come to abolish the Law but to fulfill it (Matthew 5:17), and by clarifying His command, He provided the necessary completeness and said: “But I say to you, love your enemies; bless those who curse you; do good to those who hate you; and pray for those who spitefully use you and persecute you” (Matthew 5:44). This command resonates deeply and nobly within the gospel teaching. It is embraced even by those who oppose it, illustrating that the moral principles of the gospel originate from God.

This law has yet to be matched by any legislator before Christ, who reached for such perfection or declared that we must love our adversaries. Observing this command alleviates all enmity and infuses the terrestrial realm with heavenly principles. Keeping this command elevates humanity to the divine ideal, centering it around love like God, who causes His sun to rise on the evil and the good and sends rain on both the just and the unjust (Matthew 5:45). Indeed, while acknowledging the truth of the commandment, one may argue its difficulty, contending it contradicts worldly standards and human nature. If one practices kindness toward those who despise them, believing they risk being seen as foolish or ridiculed by the world for doing so, they may be swayed by such earthly judgments.

However, this reasoning can be viewed as a misguided approach. One must remember that the core quality of humanity is reason, meant to guide in making righteous choices. That which is righteous aligns with human nature. Therefore, if love for enemies is a righteous act, it is, by nature, in harmony with the moral framework of humanity. You may question whether loving your enemy is indeed a righteous act. The Lord Himself articulates this truth when He says, “Do unto others as you would have them do unto you” (Luke 6:31). This principle is universally recognized as just by individuals of all faiths. Inversely, if you desire justice from your enemy, ought you not extend the same to them? You surely wish for your adversary to cease their hostility and perhaps even love you. Thus, your own wishes indicate the paramount value of loving even your enemy.

If this command appears to contradict our natural impulses, it is necessary to recognize that our hearts may have strayed from their true purpose, corrupted by sin. Though we may feel an innate desire for vengeance, these impulses serve only to endanger our souls. Indeed, harboring hatred invites numerous troubles into our lives, all while abating the peace our hearts long to know. True freedom lies in choosing to eradicate animosity from our hearts. Such a choice leads to contentment, harmony, and serenity. Contemplate the burdens wrought by hatred and consider the stark contrast in outcomes brought on by love.

It is often proposed that those who love their enemies are foolish, but history shows otherwise. For instance, consider the holy Prophet David, whose compassion toward Saul brought peace instead of enmity (1 Samuel 16:23). The first martyr, Stephen, who prayed for his adversaries, faced scorn but exemplified the highest virtue (Acts 7:60). Think of the Apostles who endured harsh treatment, blessing those who persecuted them (1 Corinthians 4:12-13). If saints such as Athanasius, Basil, Gregory, and Chrysostom practiced unconditional love and charity, they are revered as wise and virtuous, admired by history rather than derided.

Thus, understand that those few who contend that kindness towards one’s enemies equates to folly represent only a fragment of humanity’s thoughts, largely tainted by moral decay. The greater societal consensus of rightful reasoning aligns with the divine command. It is written: “If you love those who love you, what credit is that to you? For even sinners love those who love them” (Luke 6:32). The expectation of living by divine principles is neither unattainable nor externally imposed; it aligns closely with the essence of our being.

If our hearts betray us in their desire for vengeance, it is vital to reexamine our moral integrity. Our Creator, who understands our frail condition, has empowered us to love, despite our weaknesses. The One who created the heavens and the earth, who lowered Himself in the form of man for our salvation, commands us to love our foes by saying, “But I say to you, love your enemies” (Matthew 5:44). Does He, the One with ultimate authority, lack the right to call us to obedience? For if it seems challenging, the Almighty transforms burdens into ease. As stated, “What is impossible with man is possible with God” (Luke 18:27). Through faith, the believer triumphs over worldly objections and inherently misguided inclinations.

Jesus’ power enables believers to transcend worldly judgments, demonstrating that He is capable of shifting nature itself. He brightened darkness, healing the blind and deformed, reviving the dead. This same power calls for our transformation, spurring us to change our hearts from bitterness to love. Thus, what reasonable justification exists for those who rebuff God’s command by nurturing animosity? The God of love and compassion intends not only for our eternal salvation but also for our immediate tranquility. He instructs, “Love your enemies, and do good” (Luke 6:35), promising a hundredfold return on such deeds (Matthew 19:29).

For those who obey this divine directive, a future rejoicing in the eternal kingdom awaits (Matthew 25:34). While those who disregard God’s commandments face dire consequences, enduring eternal torment, the question remains: How shall we respond if we harbor hatred for our enemies? For if we believe Jesus Christ is the living God’s Son (John 6:69), we must recognize that nurturing enmity cannot coexist with standing before Him.

Let us turn to our gracious Lord with humility, confessing, “We have sinned before You!” Yet, for the sake of our souls, He imparts the saving command to love our enemies, inviting us to cleanse our hearts of hatred. May we reject enmity and embrace the call to love, fostering unity as members of His body, the Lord, God, and Savior, Jesus Christ. For those who resist this sacred commitment dismiss the call to light and risk the sorrow of a painfully late realization. Let this not be our fate, O Lord!

The Jewish affection towards Gentiles is not vocalized in the law, likely because Gentiles were seen as foes of true faith, and to discourage Jews from forging bonds with them, which might lead to the worship of false idols. Nonetheless, similar to other commandments, Jewish legalists, through their interpretations, used this law of neighborly love to justify the sinful inclinations of the human heart towards others. In response, Jesus Christ introduces a new commandment of love, one that detests iniquity yet extends compassion to sinners, mirroring the love of God that bestows mercy upon all people, both righteous and wicked.