Matthew 5:46Meaning & Commentary from the Church Fathers

The Savior instructs us to reconcile with our brother, urging us not to withdraw until we have entirely extinguished the hostility. While He addresses all in general, He does not place an overwhelming burden upon us but only requires what is within our capability, thus alleviating the challenge of the law. Previously, He mentioned, "This is how the prophets were cast out, who were before you" (Matthew 5:12); now, wishing to ensure His disciples are not troubled by their persecutors for the same reason, He commands them not only to endure those who harm them but also to love them. Notice how He seeks to eradicate anger, attachment to material wealth, pride, and the distractions of this life at the root? He initiated this at the beginning of His ministry, but it is even more pronounced now. The poor in spirit, the gentle, and those who mourn negate anger; the just and merciful sever the ties to material wealth; the pure in heart are free from sinful desires; the persecuted, the wronged, and those spoken ill of are taught to disdain transient matters and maintain humility.

Having liberated the listener from these binds and preparing them for noble endeavors, Christ again meticulously drives out these destructive passions from the heart, starting with anger, declaring that anyone who harbors anger against their brother and calls him foolish is liable to judgment. He emphasizes that a gift should not be presented until enmity has ceased and encourages reconciliation with an adversary before the judgment is made. Turning to lust, He states that anyone who looks lustfully deserves punishment akin to that of an adulterer; those tempted by an immoral spouse or any close individual should separate themselves from such influences; those with a legitimate spouse should remain committed and not seek others. Through these exhortations, the Savior removes the roots of sinful desire. He then addresses the love of money, prohibiting swearing, dishonesty, and even withholding a tunic; He commands that garments be shared and that not even one’s own body be spared when called to service. Ultimately, He dismantles the attachment to wealth. The Savior enriches all of these commands with a resplendent concluding statement, urging us to "Pray for those who do you harm," thus elevating His disciples to the highest level of wisdom.

Indeed, enduring trials ranks as a greater virtue than meekness; giving up one’s tunic and outer garment bears more significance than mere mercy; tolerating offenses is a higher moral standing than righteousness; enduring physical abuse and not resisting when compelled is far surpassing the role of a peacemaker; and in the midst of persecution, to bless the persecutor exceeds the act of simply enduring persecution. Do you perceive how gradually He elevates us toward heavenly aspirations? Therefore, what shall we merit, who are called to zealously strive to be like God, yet perhaps fall short even of the tax collectors? Certainly, if publicans, sinners, and Gentiles exhibit love towards those who love them, and we fail to do so (which occurs when we harbor envy towards the good fortune of our brothers), how can we escape punishment for being lesser than the Gentiles, when we ought to surpass even the scribes? What then, tell me, enables us to behold the kingdom? How shall we enter its holy gates while remaining comparable to tax collectors? The Savior indicates this by questioning, "Do not tax collectors also do the same?" What is particularly remarkable about Christ's teachings is the abundant rewards He promises for virtuous efforts: He assures the ascetics that they shall see God, inherit the kingdom of heaven, be called children of God, be made like God, receive forgiveness, be comforted, and gather numerous rewards in heaven. In instances where He must mention something unfortunate, He does so briefly; for example, He refers to Gehenna only once amidst a lengthy discourse. In other discussions, He corrects the listener with gentle admonitions, persuading them more through encouragement than threats, as in "Do not tax collectors also do the same?" or, "If salt have lost its savor." Occasionally, He substitutes sins for punishments, allowing the hearer to infer the consequences from the gravity of the sins, as when He says, "You have committed adultery with her in your heart," or "He who lets her go commits adultery with her." At times, He emphasizes the severity of sin without requiring explicit mention of punishment, aligning with the intent to edify those open to understanding. That is why, in this instance, He employs examples of Gentiles and tax collectors, inciting His disciples to recognize to whom they are being compared. Paul echoed this sentiment by reminding us, "Let not your sorrow be as grievous as others who have no hope" (1 Thess. 4:13), and, "As the Gentiles who do not know God" (1 Thess. 4:5).

And indeed, this represents the highest virtue—not merely to love those who genuinely embrace us but to also respond with affection towards those who aim to harm us. There exists no greater force than meekness. Just as water extinguishes a raging fire, so too does a calmly spoken word douse the flames of fury that burn hotter than a furnace—yielding dual benefits: we cultivate our own meekness and soothe the agitated spirit of our adversary, thereby sparing their mind from turmoil. Consider this: do you not condemn your brother when he harbors anger and hostility towards you? Why then do you not strive to act differently, choosing instead to grow increasingly irritated? After all, flames cannot be quelled by flames—such actions are unnatural. Similarly, anger cannot ever be resolved through anger. Just as water is to fire, meekness and gentleness are to anger. Hence, Christ conveyed to His disciples, "If you love those who love you, what reward do you have?" He wished to persuade through example and so added, "Do not tax collectors do the same?" In essence, even those indifferent to virtue exhibit similar behavior. Among tax collectors, this principle is apparent, and it is impossible for one who is loved not to reciprocate love.

Thus, I encourage you to rise above this standard and cultivate love even for your enemies. This esteemed individual (James) prevailed over Laban and his brother not merely through external instruction but through his profound meekness fueled by inner conviction. If he received aid from above, it was because he demonstrated earnest effort. Likewise, we must recognize that no matter how ardently we endeavor, we can achieve nothing without Divine support. Just as we require higher assistance to fulfill our calling, so we must also commit our own agency to be worthy of that aid. Therefore, let us strive diligently and receive this highest care, that through our efforts and God's mercy, our virtues may flourish day by day, enabling us to attain divine favor which is available to us by the grace and compassion of our Lord Jesus Christ, to whom be glory, power, and honor, along with the Father and the Holy Spirit, now and forever, and unto ages of ages. Amen.

A defining trait of the Christian spirit is to love enemies. The love of an enemy earns the affection of sinners, tax collectors, and pagans. Nevertheless, Christians are called to ascend to a loftier level of love, which involves loving even those who harbor hatred towards them; they must not only express gratitude to those who do good, but also to those who wrong them; they ought to bless rather than curse and pray for those who do them harm (see Matthew 5:44). Therefore, if one only loves those who reciprocate, they accomplish nothing distinctly Christian; they merely act as Gentiles and grievous sinners do, sharing no uniqueness with them. True Christian love ‘does not seek its own,’ but extends to all indiscriminately (1 Cor. 13:5).

One who loves only those who return love truly loves himself and pays back good for good, favoring his interest over that of his neighbor. His affection is contingent upon the benefit he receives, reflecting a self-serving disposition; if he perceives no advantage, he would withdraw his affection, mirroring the behavior of Gentiles and sinners. Therefore, Christ poses the question, ‘If you love them that love you, what reward have ye? Do not the tax collectors do the same? And if you greet only your brethren, what special thing do you do? Do not the Gentiles also do the same?’ (Matthew 5:46, 47). Hence, Christian virtue is not merely in loving those who express love, but in loving all without strings attached.

To fail to love those who love oneself is a transgression that even Gentiles detest. For it is often the natural inclination to love those close to us; thus, greater guilt resides with the one who does not love those who love him than with him who rejects his enemies. Such a person shows a dearth of rationality, being worse than an unbeliever who, even while adhering to natural law, understands the need to love those who care for them: ‘But if anyone does not provide for his own, and especially for those of his household, he has denied the faith, and is worse than an infidel,’ affirms the Apostle (1 Tim. 5:8). Concerning such individuals, it is said, ‘He who repays good with evil, evil will not depart from his house’ (Proverbs 17:13).

Loving one’s enemies and doing good to those who hate represents a noble virtue. In such acts, an individual not only conquers his own pride but achieves a victory more glorious than vanquishing entire nations. Through humility, pride is vanquished. Goodness and gentleness expel malevolence. The old Adam surrenders to the new. Thus, the Christian ‘walks in good works’ (2 Tim. 4:7). Such bravery in love draws the favor of the exalted Christ from heaven, who prepares an eternal crown for those who steadfastly strive. Overcoming evil with good is indeed a remarkable victory! It is a splendid feat to envelop those who despise us in love and goodness.

Just as fire cannot quench fire, neither can anger extinguish anger; it only intensifies it. This leads to quarrels, fights, and other evils. However, meekness and love can often enchant even the most ferocious of enemies, bringing about reconciliation. A biblical account illustrates this: as Saul pursued the gentle David, when David spared Saul’s life by taking only his spear, Saul awoke and acknowledged his wrongdoing: ‘And Saul said, ‘I have sinned, return, my son David, for I will do thee no more harm; for my soul was now dear in thy sight; madly have I acted, and sinned much’’ (1 Sam. 26:21). This exemplifies how love and meekness can soften the hearts of fierce adversaries.

Loving our enemies instills confidence in prayer. When we consciously forsake their offenses, we can approach our Heavenly Father without guilt, saying: ‘Leave us our debts, as we also leave our debtors,’ a privilege hindered by enmity. Our adversaries often humble us and bring to light our pride and weaknesses, encouraging diligent prayer. Though they might not intend to, they enrich us spiritually through such trials when we counter their malice with love. Like David, who cried out to God while being relentlessly pursued, we too should maintain love rather than harbor bitterness, appreciating that their actions, albeit not maliciously intended, can serve our spiritual growth. ‘And we know that to them that love God,’ as it is written, ‘all things work together for good’ (Rom. 8:28). This includes the malice and persecution of our foes, which, unbeknownst to them, can be beneficial.

Christ instructs us: ‘And as you would have men do to you, so do you do to them’ (Luke 6:31). No one desires to be despised by enemies, nor should they reciprocate with enmity. Each individual seeks aid when in dire situations, even if it requires turning to an enemy. When one finds themselves in peril, seeking mercy can sometimes be a plea directed at an adversary. St. David exemplified this when he spared Saul's life, showing mercy to the one who sought his own. This act compelled Saul to acknowledge David’s kindness: ‘my soul was now dear in thy sight,’ as previously noted.

Our ultimate enemy is the devil, who schemes to destroy both body and soul. This malignant spirit incites discord and hostility among people, often orchestrating our offenses. He uses others to provoke us, trying to lead us away from patience and love for God toward enmity and strife, reveling in the chaos he creates. We must thus direct our enmity solely toward him, resisting his temptation with steadfast faith, showing love in place of hatred, patience in place of retaliation. We should also deeply empathize with those who, misled by his treachery, cast their malice upon us, recognizing that they are bound in darkness as captives of evil influence. ‘Everyone who hates his brother (any man) is a murderer of men; and whoever commits sin is of the devil, because first the devil sinned,’ proclaims the Apostle (1 John 3:15, 8).

It often occurs that adversaries come to regret their hostility. Even Saul, after pursuing David, experienced remorse and admitted his wrongdoing: ‘madly have I acted, and sinned much’ (1 Sam. 26:21). In His mercy, God can soften even the most hardened hearts, as history has shown. Therefore, it is beneficial to have compassion for our enemies, realizing they ultimately harm themselves far more than they harm us. Their transgressions against our physical well-being do not compare to the spiritual ruin they risk by opposing God’s commandments.

The lives of saints provide us with encouragement in this pursuit. Christ, the Son of God, exemplified love for His enemies throughout His earthly ministry. He faced rejection and persecution from the Pharisees, yet He longed for their salvation, weeping for unrepentant Jerusalem (see Luke 19:41). Genuine love is evidenced not in rejoicing over an enemy's downfall but in mourning their plight; just as He pleaded for His crucifiers: ‘Father, forgive them, for they know not what they do’ (Luke 23:34). St. Stephen, while being stoned, prayed for his aggressors: ‘Kneeling down, he cried out with a loud voice: ‘Lord! Do not impute this sin to them’ (Acts 7:60). St. David not only wept for his son Absalom but also mourned for Saul after his demise (2 Sam. 18:33; 2 Sam. 1:11-12), as grieving for one's enemies signifies profound love. God’s saints, filled with the love and compassion of the Holy Spirit, are more concerned with the fate of their adversaries than their own offenses.

The apostles, too, exemplified this, declaring: ‘They say evil against us, we bless them’ (1 Cor. 4:12). Thus, they conquered not with weapons but through patient love and the power of the Word, “with the Lord's help and reinforcement of the word by signs” (Mk. 16:20). The holy martyrs displayed similar resilience, transforming their tormentors through love and thereby bringing many to faith through divine grace.

St. John Chrysostom eloquently urges us to love our enemies, questioning the rationale behind seeking revenge and inflicting equal harm on those who wrong us. He implores us to consider the dire consequences of transgressing God’s commandments. Reflecting on the possible repercussions, he states that if a king imposes a law, fearing physical death inspires obedience among men. What condemnation awaits those who disregard the divine law, which has far graver consequences?

1) Against Christ's command, those who strip love from their enemies, who curse rather than bless, who commit evil rather than good, and who pray against rather than for wrongdoers display an uncharitable spirit. Their affections remain reserved for only those they deem beneficial, mirroring the actions of Gentiles, tax collectors, and sinners as Christ teaches. 2) Such actions demonstrate a failure to embody the characteristics of God’s children, who, following their Heavenly Father, must embrace love for both friends and foes alike: ‘He commands His sun to rise over the evil and the good, and sends rain on the righteous and the unrighteous’ (Matthew 5:45). 3) If it’s evident that those who love only those who love them are akin to Gentiles, what classification can we assign to those who neglect to love the loving, causing harm to those who have done no wrong? 4) Individuals who repay kindness with malice and repay good deeds with spitefulness reveal a heart devoid of gratitude. They are worse off than mere beasts, as even animals recognize and appreciate their caregivers. This is especially true of anyone failing to give due respect to their leaders, teachers, or parents, instead returning contempt for kindness received. Scripture warns, ‘He who repays good with evil, evil will not depart from his house’ (Proverbs 17:13).

‘How shall I love my enemies?’ 1) Admittedly, loving those who oppose us can be distressing. Yet, our Christian duty compels us to act according to God’s will rather than our desires. It entails a struggle against human inclination, striving to ‘crucify the flesh with its passions and desires’ (Galatians 5:24-25). 2) If we find our hearts unwilling to embrace Christ’s teachings, it becomes evident where our weaknesses lie, urging us to seek His grace for ‘a new heart and spirit’ (Ezek. 18:31; Ezek. 36:26) so that we might continuously fulfill His commandments with love. 3) Reflect on the teachings of St. John Chrysostom, addressing moments when animosity threatens to rise within us. 4) While the malice in an enemy deserves our condemnation, the person themselves, as a fellow creation of God, deserves our love. Therefore, focus your disdain on the enemy's wickedness rather than on them personally; let love conquer bitterness, dispelling enmity and fostering transformation either within them or within yourself.

Prior to His crucifixion, the Lord Jesus Christ encouraged His disciples and all who heard His teachings to strive for this perfection of love by referencing the boundless compassion of our Heavenly Father, who commands the sun to rise upon both the righteous and the wicked, allowing rain to fall on the just and the unjust alike, teaching His children daily the essence of such love. Furthermore, following the sufferings of Christ, His salvific wounds continually call out to all believers, proclaiming this love for our adversaries. What hardened heart can remain unbroken in its hatred towards its neighbor, even if seen as an enemy, when it frequently and genuinely contemplates the crucified Savior, who, while nailed to the Cross, pleaded in immense agony to the Father for the salvation of those who crucified Him? “Father, forgive them; for they know not what they do” (Luke 23:34). Thus, dear friends, the quality of love for our enemies, with all its exalted and rare nature, must be integral to the Christian experience; without it, one’s love is on par with that of the tax collectors and pagans, as stated by the Savior, for they also extend love to their friends and those who treat them well. Indeed, all love for neighbors that excludes love for enemies is incomplete. Lacking this, we often love ourselves reflected in our friends and benefactors, drawn to them for the benefits we receive and the comfort they provide. However, the Savior desires a pure love, free from any hint of self-interest or self-love – a love exemplified by the Apostle Paul, who expressed his wish to be cut off from Christ if it would mean the salvation of his persecutors, the Jews (Romans 9:3). He calls us to love in the way the Father in heaven loves, who gave His only begotten Son to a world that opposed Him, so that everyone who believes in Him may not perish but have eternal life (John 3:16). Amen.

Consequently, He instructs us to be perfect, loving both friends to avoid wrongdoing and enemies to achieve righteousness; for the former protects us from punishment, and the latter leads us to glory. The image of God is incomplete if it does not align with God through our actions.

Humanity is divided because it has lost sight of the profound reality that all are “sons of one Father in heaven.” This truth will remain unrecognized and misunderstood as long as individuals categorize themselves as neighbors or adversaries, believing they have the right to extend love to some while harboring hatred for others. It is essential for the followers of the New Testament to lead by example, demonstrating that such divisions are both unnatural and destructive to humanity, as they perpetuate strife and animosity. When this example is set, even the adversaries will come to realize that their enmity is unfounded, leading to the emergence of a united brotherhood among all people.

The animosity and dissatisfaction they felt were often directed towards the tax collectors themselves, particularly since some of them, who were fellow Jews, exploited their own people through various injustices. These individuals were often seen as corrupt and immoral, earning themselves a reputation among the Jews as notorious sinners—thieves, adulterers, wicked individuals. The Lord points out that even these sinners love those who love them; thus, the act of loving those who love us does not merit a significant reward.