Matthew 5:45Meaning & Commentary from the Church Fathers

The command is significant and demands a courageous spirit and remarkable deeds, leading the Savior to promise a reward unlike any associated with previous commandments. Instead of promising earthly rewards to the meek or solace and forgiveness to the mourning and merciful, He offers the kingdom of heaven, affirming that they shall share in the divine likeness: “that ye may be, saith He, like unto your Father which is in heaven.” Notably, He refers to God as "our Father" in this context, whereas in prior discussions of oaths He designated Him as God and the great King, indicating a reason to postpone further discussion on the topic.

Are you able to recognize the blessings bestowed upon you by the one who criticizes and disdains you, provided you are prepared to persevere? The reference to rain and sunshine signifies both understanding and instruction, as God consecrates and guides all.

It is written, “May you be sons of your Father in heaven.” This statement sheds light on why John affirms, “He gave them authority to be children of God” (John 1:12). In essence, there exists one Son who is completely without sin by nature. However, through the authority bestowed upon us, we become children, as we fulfill His commandments. This underscores why apostolic teaching refers to our “adoption,” through which we are granted an eternal inheritance, making us co-heirs with Christ. Consequently, through spiritual rebirth, we are transformed into sons and brought into the kingdom of God, not as outsiders, but as His creations and beloved children.

Let us adhere to the foremost and supreme command of God Himself, who bestows rain upon both the just and the unjust, and ordains that the sun shines upon all alike. He has provided generously for all inhabitants of the earth, offering both the soil and the springs, the rivers and the forests; for the birds, there is the expanse of heaven, and for those living in the waters, there is the sea. God has abundantly supplied all people with the essential needs of life—gifts not subject to human authority, laws, or the borders of nations, but given freely to everyone in generous measure, so that none are left wanting. God has graciously furnished humanity to illustrate through the equal sharing of His blessings the inherent dignity of our nature and the depth of His benevolence.

If someone adheres to the commandments of God and becomes a child of God, this person is not a child by nature but by choice.

God stands as the Father of humanity, both as their Creator and as their Guardian and Sustainer, reflecting the intrinsic nature of a father who cares for his children. The children of God are those who emulate Him through virtue, to the extent that it is possible for humanity, for it is inherent for a child to mirror their father. He teaches us to be children of God not by nature, but by likeness—specifically, through the act of loving our adversaries. Despite being bombarded with scorn from the wicked and unjust, blasphemed, and stripped of His dignity, He nevertheless loves them. He directs His sun to shine upon both the righteous and the unrighteous, and He sends rain on all alike.

He who extends his love not only to friends but also to adversaries demonstrates that he is a child of God through grace. Such a person reflects the character of the Heavenly Father, Who ‘commands His sun to rise over the evil and the good, and sends rain on the just and the unjust’ (Matthew 5:45). This indicates that God bestows His favor indiscriminately based on love alone, desiring ‘that all men be saved’ (1 Tim. 2:4), regardless of their moral standing. The magnitude of being called a child of God defies explanation, and human understanding falls short. Thus, when one loves both friends and foes, he mirrors the behavior of God, akin to a child emulating his father by ‘being imitators of God, as beloved children’ (Eph. 5:1).

A hallmark of the Christian spirit is the love for enemies. Those who practice such love are merely repaying the affection given by sinners, tax collectors, and pagans. However, Christians are called to an elevated form of love: to love not just those who reciprocate, but to extend grace even to those who are hateful; not merely to express gratitude towards the good, but also towards those who do wrong; not only to bless friends, but also to pray for those who persecute them (see Matthew 5:44). Therefore, to love exclusively those who love us reveals a lack of Christian action, essentially aligning oneself with the Gentiles and great sinners. Genuine Christian love ‘seeks not its own’ but encompasses everyone without prejudice (1 Cor. 13:5). To love only those who love oneself results in reciprocation driven by self-interest, valuing personal gain over neighborly love. If there were no discernible benefit, such love would not exist, reflecting the worldly ways of Gentiles. This is why Christ admonishes: ‘If you love those who love you, what reward will you get? Do not even tax collectors do the same? And if you greet only your own people, what are you doing more than others? Do not even pagans do that?’ (Matthew 5:46, 47). As such, Christian virtue is found not in loving only those who reciprocate, but in loving all without regard for personal gain.

The failure to love those who love oneself is a sin even the Gentiles reject, for basic human reasoning urges love towards them. Greater sin lies with those who fail to love their loving neighbors, for this reveals a loss of rationality, becoming worse than an unbeliever. The Apostle states, ‘Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever’ (1 Tim. 5:8). It is said, ‘Whoever rewards evil for good, evil will not depart from his house’ (Proverbs 17:13).

Loving one’s enemies and doing good to those who hate represents a significant virtue. Through this, individuals overcome themselves, gaining a victory more glorious than the conquest of cities or nations. By embodying humility, pride is vanquished; goodness and meekness dispel malice; the old self yields to the new; the worldly and worldly pursuits fall away; hence, the Christian ‘walks in good works’ (2 Tim. 4:7). This act draws favorable attention from the exalted Jesus, who prepares an imperishable crown for those who strive. Overcoming evil with good is a magnificent triumph—a triumph over oneself! Embracing hatred with love and acting kindly towards the malicious is a beautiful sight.

Just as fire cannot extinguish fire, hostility cannot quell hostility but rather ignites it further. Consequently, disputes, conflicts, violence, bloodshed, and various evils emerge. Conversely, through gentleness and love, even the most fierce enemies can be subdued and reconciled. The narrative from the first book of Kings illustrates how Saul pursued meek David. When David spared Saul's life in the wilderness, Saul awoke, acknowledging his wrongdoing: ‘I have sinned, return, my son David, for I will do you no more harm; for my life was precious in your sight; I have acted foolishly and have made a grave mistake’ (1 Sam. 26:21). This exemplifies how love and gentleness can lead fierce adversaries to humility.

Loving our enemies also emboldens us in prayer. When we willingly forgive their offenses, we can approach our Heavenly Father without guilt, saying, ‘Forgive us our debts, as we also have forgiven our debtors,’ which enmity would hinder.

Our adversaries bring humility, stirring pride and self-importance within us, prompting self-awareness of our weaknesses and fostering diligent prayer. Thus, while they may not intend to bless us, they inadvertently nurture us spiritually if we respond to their malice with compassion. David, faced with the hostility of his enemies, came to God like a deer longing for water, with his prayers filled with longing. Hence, we ought to love them rather than harbor anger, recognizing that they unintentionally do us good. For those ‘who love God,’ and, according to His command, also love their enemies, ‘all things work together for good’ (Rom. 8:28). For them, the animosity, malice, and persecution from their foes can be beneficial, even if unwittingly.

Christ imparts this guidance: ‘Do to others as you would have them do to you’ (Luke 6:31). No one desires enmity from others, thus they should not reciprocate hate. Everyone seeks assistance from their foes in times of need. For instance, if one were to fall prey to thieves or enemies, they would plead for mercy from their adversaries. This dynamic is evident during battle when a defeated combatant might beg for mercy from a victorious enemy. Those who wish mercy for themselves ought to likewise offer it in action. David exemplified this when he spared Saul, his pursuer, showing love and compelling Saul to commend David: ‘My life was precious in your sight.’

Ultimately, our truest adversary is the devil, who seeks to harm both our souls and bodies. This malevolent spirit incites others to persecute and provoke us, often serving as the root of our strife. He employs people to persecute us, attempting to draw us away from patience and love for God, instigating enmity and quarrels, in which he delights. Thus, we must direct our enmity solely towards him, our eternal opponent, resisting him steadfastly, allowing patience and love to triumph over animosity. We should feel compassion for those led astray, deceived by his malevolence, causing them to enact harm against us. Their bitterness indicates they are ensnared in his darkness, captive to his wickedness. ‘Anyone who hates a brother is a murderer; and anyone who commits sin is of the devil, because the devil has been sinning from the beginning’ (1 John 3:15, 8). It frequently happens that those who are our foes eventually repent for their antagonism. Saul experienced remorse and confessed his sins against David: ‘I acted foolishly and have greatly sinned’ (1 Sam. 26:21). God, in His mercy, softens hearts, as countless testimonies reveal. Thus, we should show pity for our enemies rather than harbor resentment, for they inflict greater harm upon themselves than on us, damaging their own souls, which are far more valuable than our bodies. A person may wrong their neighbor without incurring their own spiritual ruin, becoming guilty in God’s judgment.

The examples from the saints of God inspire us toward this calling. The Gospels attest to how Christ loved His enemies while dwelling among men. Despite being reviled and persecuted by the Pharisees, He longed for their repentance and salvation, weeping for Jerusalem, which stood against Him (see Luke 19:41), foreseeing its destruction. Tears shed for an enemy signify profound love, contrasting strongly with rejoicing in their downfall. While being crucified, He prayed: ‘Father, forgive them, for they know not what they do’ (Luke 23:34). St. Stephen, while being stoned, prayed for his executioners: ‘Lord, do not hold this sin against them’ (Acts 7:60). David mourned not only for his son Absalom, who turned against him (2 Sam. 18:33), but also for Saul when he died (2 Sam. 1:11-12). Weeping for one’s enemies reflects the love of the weeper. The saints embody mercy and compassion, guided by the loving Spirit of God, focusing not on their own offenses but on the plight of those who pursue them. The apostles echoed this sentiment, stating, ‘When we are slandered, we bless’ (1 Cor. 4:12), successfully overcoming the world not through arms but through love, patience, and the Word of God, “with the Lord’s help and the affirmation of His message through signs” (Mk. 16:20).

St. John Chrysostom speaks to us with timeless wisdom regarding love for our foes. He poses this question: ‘What need is there for your vengeance if there is no benefit to you?’ At the end of days, such retribution will lead to torment as a transgressor of divine laws. If a king mandates care for one's adversaries or faces death, would not all, fearing imminent physical death, comply with that decree? What judgment does the one deserve who, out of dread of physical death—and disregarding the inherent duty of nature—endures much but flouts the divine law of the Creator?’

Thus, against Christ’s command stand those who withdraw love from their enemies, who curse the ones that curse them, who do evil rather than good toward those who hate them, and who do not pray for those who harm them. Rather, they pray against them, showing affinity for those who return their self-love, acting no differently from Gentiles, tax collectors, and sinners, as Christ affirms, for even they love those who love themselves.

Consequently, such behavior reveals they do not belong to the children of God, who emulate their Heavenly Father, Who ‘commands His sun to rise over the evil and the good, and sends rain on the just and the unjust’ (Matthew 5:45). They ought to embrace both friends and enemies within their love and perform good not only for the righteous but also for the wicked.

If those who love only those who love them align with Gentiles, then what shall be said of those who refuse to love those that love them, who shed innocent tears instead of wiping them away, who do evil to the innocent instead of defending them, and who neglect widows, orphans, and the destitute, despite having received no harm? The truth is clear: such individuals are worse than the Gentiles, who detest inhuman traits and prosecute them under their laws, extinguishing the last remnants of reason and adopting a brutish nature, regardless of their facade before men.

Those who repay kindness with evil, who attack their benefactors instead of expressing gratitude, exhibit behavior more egregious than the brute beasts. For even animals recognize and serve their kind masters—the dog shows affection toward the one who feeds it, protecting from danger; yet the ungrateful fail to acknowledge their benefactors, demonstrating a madness worse than that of beasts. This includes those who neglect their sovereign, who uphold public order; those who malign their shepherds, who tend their flock; those who insult the names of their teachers; and children who dishonor their parents. All who have received favors but repay good with evil should heed Solomon’s warning: ‘Whoever rewards good with evil, evil will never depart from their house’ (Proverbs 17:13).

‘How can I love my enemies?’ you might ask. 1) While it may feel burdensome to love those who oppose us, Christian duty calls us to act not according to our desires but in accordance with God’s law. This Christian endeavor encourages us to combat our fleshly impulses, ‘crucifying the flesh with its passions and desires’ (Galatians 5:24-25). Shall we yield to the flesh that seeks our ruin through disobedience, or will we obey Christ’s command, which seeks to redeem us? ‘If you live according to the flesh, you will die, but if by the Spirit you put to death the misdeeds of the body, you will live’ (Rom. 8:13).

2) If our hearts resist fulfilling Christ’s command, such weakness reveals our need to pray fervently for ‘a new heart and a new spirit’ (Ezek. 18:31; 36:26), that we may diligently and joyfully carry out His will and to do good.

3) Remember the teachings of St. John Chrysostom when anger towards an enemy arises.

True love for one’s neighbors leads to being embraced by God, as stated in Matthew 5:45. This means the grace of the Holy Spirit enters the heart, filling it with divine love for God. A heart tainted by bitterness and unable to fulfill the Gospel's command to love one’s enemies must be healed by the methods outlined by the Lord: we are called to pray for our adversaries, refrain from judgment, avoid gossip, speak kindly of them, and act with kindness towards them as much as we are able. Through these actions, we can quench the flames of hatred that arise in our hearts, restrain it consistently, and diminish its power. Yet, it is only through the workings of Divine grace that complete removal of evil is achieved.

This passage presents the pinnacle of virtues and exemplifies genuine, pure, and selfless love for humanity, a characteristic unique to true Christians. The Saviour instructs us not merely to endure occasional wrongs but to continually love our adversaries in our hearts. As an expression of this love, we are called to bless those who insult and condemn us, to genuinely do good to those who hate us, and to earnestly pray before our all-seeing God for those who offend or persecute us. Before His crucifixion, the Lord Jesus Christ encouraged His disciples and all who heard His teachings to aspire to this supreme form of love.

The Lord intentionally stated, "on the just and the unjust," rather than "on the unjust as on the just," indicating that God does not bestow all His blessings upon every person, but rather upon a select group of saints. It delights Him more for sinners, despite their unworthiness, to partake in His blessings than for the righteous, despite their worthiness, to be denied them. Similarly, when the Lord expresses His anger towards sinners, He directs His chastisement solely towards them; however, both the righteous and the unrighteous experience its effects. Just as He does not distinguish between the sinful and the righteous in the bestowal of goodness, He does not differentiate between them in the presence of adversity.

The Redeemer offers them the promise that they may become like God to the extent that is attainable for humanity: "THEN BE SONS OF YOUR FATHER IN HEAVEN." Thus, what our ancestral figure Adam aspired to in the Garden of Eden is now fulfilled through the love of God, which both assures and instructs us. God pledges to take us as His own, inviting us to emulate Him. The wonderful aspect of this extraordinary gift is how minimal it requires of us: "Love your enemies, that you may be sons of your Father in heaven." All humanity shares the origin of one divine Father in heaven, the Creator and Sustainer; however, not all are children of God by grace.

Children of the Heavenly Father. All people are inherently offspring of one Father in heaven, who is their Creator and Sustainer; however, not everyone is a child through the grace of adoption, as not all are recipients of divine grace. The love for one’s enemies is a profound and spiritual characteristic, representing a remarkable victory over the flaws of fallen human nature. To cultivate this love, one must undergo a rebirth into a new life of grace and thereby become an adopted child of the celestial Father; those who embody this virtue are indeed true children of the heavenly Father. The command to cause His sun to shine, etc. serves as a beautiful and clear illustration of God's all-encompassing love. Both the righteous and the unrighteous receive and benefit from the unceasing, gentle light of the sun, which brings life to all, while the nourishing rain falls upon the lands of both the just and the unjust.