And if you salute your brethren only, what do you more? do not also the heathens this?
και εαν ασπασησθε τους φιλους υμων μονον τι περισσον ποιειτε ουχι και οι τελωναι ουτως ποιουσιν
9 Church Fathers comment on this verse
Additionally, the phrase ‘Do not the Gentiles do likewise?’ reflects the Saviour’s teaching that He does not ask for anything extraordinary, but rather a modest improvement over the standard. Nevertheless, He does not conclude His message there; He finishes by offering a promise of rewards and aspirations, stating, ‘Be ye therefore perfect, even as your Father which is in heaven’ (Matthew 5:48).
True and complete love involves valuing and cherishing all individuals equally, regardless of whether they offer love or harbor animosity. This love, which cannot be separated from charity, is the essence of all virtues, encompassing and fulfilling all of God's commandments. Only those who truly adhere to these commandments are capable of observing them fully.
Here lies the pinnacle of virtues and the demonstration of genuine, pure, and selfless love for humanity, a trait exclusive to authentic Christians. The Saviour instructs us not merely to endure occasional wrongs but to steadfastly love in our hearts those who have challenged and opposed us. As evidence of our love, we are called to bless those who insult and disparage us, to show kindness to those who harbor hatred towards us, and to sincerely pray before the all-seeing God for those who offend and persecutory us.
Before His crucifixion, the Lord Jesus Christ encouraged His disciples and all who heard His message to strive for the fullness of love by reflecting on the boundless compassion of the heavenly Father, Who commands the sun to rise each day to shine on both the righteous and the wicked, and sends rain in due season upon the just as well as the unjust, teaching His children about this love daily. Additionally, following Christ’s sufferings, His saving wounds continually testify to all believers about this love for our adversaries. What hard-hearted individual can maintain hatred against their neighbor, even if they are an enemy, when they frequently and sincerely reflect on the crucified Saviour, who, while hanging on the Cross, cried out in immense anguish to the Father for the salvation of those who crucified Him? “Father, forgive them; for they know not what they do” (Luke 23:34). Therefore, dear brethren, the virtue of loving one's enemies, with all its grandeur and rarity, is so fundamental to the Christian faith that without it, one's love is no more than that of a tax collector or a pagan, as stated by the Saviour; for they too love their friends and those who reciprocate their kindness. Indeed, love for neighbors is incomplete without love for enemies. When we lack this love, our affection tends to focus on our friends and benefactors, loving them for the comfort and benefits they bring us. However, the Saviour desires a pure love from us, free from any taint of self-interest and self-serving motives—a love exemplified by the Apostle Paul, who fervently wished and prayed to be separated from his inheritance with Christ, if only it would lead to the salvation of his persecutors, the Jews (Romans 9:3). He calls us to love in a manner that is perfect, as the Father in heaven is perfect, who loved a world that turned against Him so deeply that He gave His only begotten Son, so that whoever believes in Him should not perish but have everlasting life (John 3:16). Amen.
If you extend greetings only to your brothers and those close to you, what distinguishes your actions? Is this not the behavior of the Gentiles? These individuals live in sin, neglecting the true God and worshiping false idols. What manner of love is this? Why would your heavenly Father bestow rewards upon you? St. John Chrysostom points out how Christ gradually elevates us to the heights of heaven. Therefore, what shall be our merit, having been instructed to mirror God, when we may not even reach the level of tax collectors? What judgment awaits us, since we fall short of the Gentiles, despite being called to a higher standard than the scribes? If you have not learned to love your adversaries, then you bear the title of Christian in vain. It is insufficient for a follower of Christ to conduct oneself like the Gentiles.
In unveiling this new beginning, the Lord consciously highlighted and rectified various misconceptions that had infiltrated the moral teachings of that era, introduced by the law's instructors, who manipulated the intent of its regulations according to their desires. He clarified the authentic interpretations of the sixth, seventh, and third commandments; He dismissed erroneous views on divorce and retribution; and He countered the misguided assumption from certain Mosaic laws advocating enmity towards others. Through this, the Lord illustrated the proper understanding of the law and the attitude that a child of the kingdom of heaven should develop within themselves.
It is not merely acts of violence that are condemned, but any absence of love; not only the overt violation of chastity and purity, but even sinful thoughts; not just breaking an oath, but any form of injustice that an oath protects against; and not solely the blatant transgression of justice towards others, but also the unkind pursuit of personal rights—these actions are all incompatible with the law established by the Messiah for His kingdom. The defining characteristic of His kingdom's members is love extended to all, including adversaries, reflecting the perfect nature of the Heavenly Father in every way.
This principle is articulated in Leviticus 19:18. The phrase "And thou shalt hate thine enemy" is absent from the original law. This was an interpretation added by Jewish scribes that illustrates their understanding of the commandment to love one's neighbor. In their perspective, a neighbor was seen solely as a fellow Jew, while Gentiles were regarded as adversaries. The absence of any direct challenge to this interpretation by Jewish scholars in the passage from Leviticus, along with Christ's failure to condemn this view, suggests that the Jews held some valid reasoning in their relationship with Gentiles.
The silence of the law regarding love for Gentiles likely stemmed from the reality that they often opposed the true faith, and it aimed to deter Jews from forming ties with them, lest those bonds lead them towards idolatry. However, much like other laws, the Jewish legalists manipulated this mandate of neighborly love to justify their wrongful emotions towards others. In response, Jesus Christ introduces a new commandment of love, one that abhors sin yet cherishes sinners, reflecting the love of God, which extends grace and mercy to all individuals, whether righteous or unrighteous.
The insights found in Matthew 5:39-48 serve to contrast the New Testament's teachings with the Old Testament's understanding, highlighting how the command to love one’s enemies, even in the face of persecution for faith in Christ, exemplifies this higher love.
Christ introduced a completely new truth that was unprecedented in the ancient world, fundamentally transforming the prevailing perspectives. “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you.” This teaching not only advocates for a non-resistance to evil but also demands an active engagement of our moral character in fostering peaceful relationships among individuals.
Hostility exists among people because they have neglected the profound reality that they are all “sons of one Father in heaven.” This truth will remain unrecognized and unappreciated as long as individuals categorize themselves into neighbors and foes, believing they have the right to extend love to some while harboring animosity toward others. Let the followers of the New Testament be the pioneers in demonstrating that such divisions are unnatural and detrimental to humanity, as they breed conflict and strife. In doing so, even adversaries may come to see that their hostility is unfounded, leading to a unified humanity as one brotherhood.
You extend your greetings solely to your fellow believers. This gesture embodies love and tranquility, carrying deeper significance in Eastern cultures than in our own, as it is predominantly offered to those of the same faith. These are your brothers, those close to you, who, driven by natural affection, can reciprocate your greeting and respond to love with love (those who love you - v. 46). What a remarkable act this is. It stems from an innate sentiment, reflective of our fallen nature, and shared by those who are apart from God—sinners, or Gentiles—who lack true faith. This act, though special, does not uniquely belong to those who exemplify the highest moral standards of humanity. What reward could the Heavenly Father possibly bestow upon such individuals?
Consider this sixth illustration. It has been said, You shall love your neighbor and hate your enemy. The Law given through Moses instructed the people to love their neighbors, urging, You shall love your neighbor as yourself (Leviticus 19:18). The Jewish populace believed this command was not meant for foreigners, Gentiles, or particularly for the despised Romans. Yet, Christ came to proclaim a universal love, one unbound by calculations—an all-encompassing love that mirrors the goodness of the heavenly Father: “I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you; for if you love those who love you, what reward do you have? Do not even the tax collectors do the same?
And if you greet only your brothers, what more are you doing than others? Do not the Gentiles do the same?”
The foundation of all these forms of love, friendship, and charity is often rooted in self-love, which is particularly pronounced in the flawed and unfulfilled human nature. When self-love intertwines with our affections, pure, selfless, and perfect love for others is compromised; such love, based merely on natural tendencies—observable even in creatures without speech—falls short of the true essence of virtue and does not merit high reward. This is not the love that Christ expects from His disciples: “But I say to you, love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be children of the Most High, for He is kind to the ungrateful and the wicked. Be merciful, just as your Father is merciful.”
Passages read together with this verse.
Greek text, 17 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS