Matthew 5:43
You have heard that it was said, 'Love your neighbor' and 'Hate your enemy.'
You have heard that it was said, 'Love your neighbor and hate your enemy.'
You have heard
This phrase indicates that Jesus is addressing a common teaching or understanding among His audience. The Greek word for "heard" is ἀκούω (akouo), which implies not just hearing with the ears but understanding and internalizing a message. In the historical context, Jesus is speaking to a Jewish audience familiar with the oral traditions and teachings of the Pharisees and scribes. This phrase sets the stage for Jesus to contrast traditional interpretations with His deeper, more radical teaching.

that it was said
The phrase suggests a reliance on oral tradition rather than written Scripture. The Greek word for "said" is ῥέω (rheo), which means to speak or declare. This reflects the rabbinic tradition of interpreting the Torah, where teachings were passed down verbally. Jesus is about to challenge these interpretations, emphasizing His authority to provide the true meaning of the Law.

Love your neighbor
This command is rooted in Leviticus 19:18, where the Hebrew word for "love" is אָהַב (ahav), meaning to have affection or care for someone. The term "neighbor" in Hebrew is רֵעַ (rea), which traditionally referred to fellow Israelites. Jesus acknowledges this command but will expand its scope. In the historical context, loving one's neighbor was a well-accepted moral duty, but its application was often limited to one's immediate community.

and hate your enemy
This phrase is not a direct quotation from the Old Testament but reflects a common interpretation or addition by some Jewish teachers of the time. The Greek word for "hate" is μισέω (miseo), which means to detest or abhor. Historically, this reflects the human tendency to create in-groups and out-groups, often justifying animosity towards those outside one's community. Jesus challenges this notion, as it contradicts the broader biblical principle of love and mercy.

Persons / Places / Events
1. Jesus Christ
The speaker of this verse, delivering the Sermon on the Mount, a foundational teaching moment in His ministry.

2. The Audience
Primarily Jewish listeners familiar with the Old Testament Law and traditional teachings.

3. The Sermon on the Mount
A significant event where Jesus expounds on the Law, emphasizing the spirit rather than the letter.

4. The Pharisees and Scribes
Religious leaders of the time who often interpreted the Law in a way that Jesus challenges.

5. The Old Testament Law
The backdrop against which Jesus is teaching, specifically Leviticus 19:18, which commands love for one's neighbor.
Teaching Points
Understanding the Law's Intent
Jesus clarifies that the Law's intent was always about love, not just for neighbors but extending beyond to enemies.

Challenging Cultural Norms
The cultural norm of hating enemies is directly challenged by Jesus, calling for a radical love that mirrors God's love.

The Greek Word for Love
The word used for love here is "agapao," which denotes a selfless, sacrificial love that seeks the best for others, including enemies.

Reflecting God's Character
Loving enemies reflects God's character, who shows kindness to both the just and unjust.

Practical Love in Action
This teaching calls for practical steps in loving enemies, such as praying for them and seeking reconciliation.
Bible Study Questions
1. How does Jesus' teaching in Matthew 5:43 challenge the traditional understanding of the Law as understood by His audience?

2. In what ways can we apply the principle of loving our enemies in our daily interactions, especially in a world that often promotes division?

3. How does the command to love our enemies reflect the character of God, and how can we embody this in our relationships?

4. What are some practical steps you can take to show love to someone you consider an enemy or who has wronged you?

5. How do the teachings in Romans 12:20 and Proverbs 25:21-22 reinforce Jesus' message in Matthew 5:43, and how can these scriptures guide our actions?
Connections to Other Scriptures
Leviticus 19:18
This verse commands love for one's neighbor, which Jesus references and expands upon.

Proverbs 25:21-22
Encourages kindness to enemies, aligning with Jesus' teaching to love enemies.

Romans 12:20
Paul reiterates the call to love and care for enemies, echoing Jesus' teaching.

Luke 6:27-28
A parallel passage where Jesus explicitly commands love for enemies and prayer for those who persecute.

1 John 4:20
Discusses the inconsistency of claiming to love God while hating a brother, reinforcing the call to love all.
Difficult to Forgive a Sneaking EnemyBeecher.Matthew 5:43
Forgiveness of InjuriesBishop Butler, D. C. L., Bishop Butler, D. C. L.Matthew 5:43
In What Manner are You to Repress the Rising of ImproperE. Irving., H. W. Beecher.Matthew 5:43
Love a Universal DispositionBeecher.Matthew 5:43
Love Attracted by Need Rather than by CharacterBeecher.Matthew 5:43
Love is Sometimes Severe in its MethodsBeecher.Matthew 5:43
Love Severe in Order to SalvationBeecher.Matthew 5:43
Love Thine EnemyGeorge MacDonaldMatthew 5:43
On Forgiveness of Injuries and Against RevengeT. Tillotson.Matthew 5:43
Prayer for EnemiesBeecher.Matthew 5:43
Sir Eardley Wilmot's AdviceMatthew 5:43
The Christian's Duty to PrisonersBeriah Green.Matthew 5:43
The Enemies of Louis Xii. of FranceMatthew 5:43
The Law of LoveAlexander MaclarenMatthew 5:43
The Marrow of the GospelBeecher.Matthew 5:43
Sermon on the Mount: 3. Exceeding RighteousnessMarcus Dods Matthew 5:17-48
Loving One's EnemyW.F. Adeney Matthew 5:43-48
PerfectionJ.A. Macdonald Matthew 5:43-48
The Perfect Fulfilling of Law: Christ's Sixth IllustrationP.C. Barker Matthew 5:43-48
People
Jesus
Places
Galilee, Jerusalem
Topics
Enemy, Hate, Love, Neighbor, Neighbour
Dictionary of Bible Themes
Matthew 5:3-48

     1660   Sermon on the Mount

Matthew 5:17-48

     2042   Christ, justice of

Matthew 5:38-45

     5495   revenge, and retaliation

Matthew 5:38-48

     6655   forgiveness, application

Matthew 5:43-44

     2048   Christ, love of
     2363   Christ, preaching and teaching
     5875   hatred
     5972   unkindness
     8311   morality, and redemption

Matthew 5:43-45

     5053   responsibility, for world

Matthew 5:43-47

     8765   grudge

Matthew 5:43-48

     5931   resistance

Library
Agree with Thine Adversary
Eversley, 1861. Windsor Castle, 1867. St. Matthew v. 25, 26. "Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing." This parable our Lord seems to have spoken at least twice, as He did several others. For we find it also in the 12th
Charles Kingsley—All Saints' Day and Other Sermons

June 9. "Ye are the Light of the World" (Matt. v. 14).
"Ye are the light of the world" (Matt. v. 14). We are called the lights of the world, light-bearers, reflectors, candle-sticks, lamps. We are to be kindled ourselves, and then we will burn and give light to others. We are the only light the world has. The Lord might come down Himself and give light to the world, but He has chosen differently. He wants to send it through us, and if we don't give it the world will not have it. We should be giving light all the time to our neighbors. God does not put
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Eighth Beatitude
'Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.'--MATT. v. 10. We have seen the description of the true subjects of the kingdom growing into form and completeness before our eyes in the preceding verses, which tell us what they are in their own consciousness, what they are in their longings, what they become in inward nature by God's gift of purity, how they move among men as angels of God, meek, merciful, peace-bringing. Is anything more needed
Alexander Maclaren—Expositions of Holy Scripture

Salt Without Savour
'Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.'--MATT. v. 13. These words must have seemed ridiculously presumptuous when they were first spoken, and they have too often seemed mere mockery and irony in the ages since. A Galilean peasant, with a few of his rude countrymen who had gathered round him, stands up there on the mountain, and says to them, 'You,
Alexander Maclaren—Expositions of Holy Scripture

The First Beatitude
'Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.'--MATT. v. 2. 'Ye are not come unto the mount that burned with fire, nor unto the sound of a trumpet, and the voice of "awful" words.' With such accompaniments the old law was promulgated, but here, in this Sermon on the Mount, as it is called, the laws of the Kingdom are proclaimed by the King Himself; and He does not lay them down with the sternness of those written on tables of stone. No rigid 'thou shalt' compels, no iron 'thou
Alexander Maclaren—Expositions of Holy Scripture

The Second Beatitude
'Blessed are they that mourn: for they shall be comforted.'--MATT. v. 4. An ordinary superficial view of these so-called Beatitudes is that they are simply a collection of unrelated sayings. But they are a great deal more than that. There is a vital connection and progress in them. The jewels are not flung down in a heap; they are wreathed into a chain, which whosoever wears shall have 'an ornament of grace about his neck.' They are an outgrowth from a common root; stages in the evolution of Christian
Alexander Maclaren—Expositions of Holy Scripture

The Fourth Beatitude
'Blessed are they which do hunger and thirst after righteousness: for they shall be filled.'--MATT. v. 6. Two preliminary remarks will give us the point of view from which I desire to consider these words now. First, we have seen, in previous sermons, that these paradoxes of the Christian life which we call the Beatitudes are a linked chain, or, rather, an outgrowth from a common root. Each presupposes all the preceding. Now, of course, it is a mistake to expect uniformity in the process of building
Alexander Maclaren—Expositions of Holy Scripture

The Fifth Beatitude
'Blessed are the merciful: for they shall obtain mercy.'--MATT. v. 7. THE divine simplicity of the Beatitudes covers a divine depth, both in regard to the single precepts and to the sequence of the whole. I have already pointed out that the first of the series Is to be regarded as the root and germ of all the subsequent ones. If for a moment we set it aside and consider only the fruits which are successively developed from it, we shall see that the remaining members of the sequence are arranged in
Alexander Maclaren—Expositions of Holy Scripture

The Sixth Beatitude
'Blessed are the pure in heart: for they shall see God.'--MATT. v. 8. AT first hearing one scarcely knows whether the character described in this great saying, or the promise held out, is the more inaccessible to men. 'The pure in heart': who may they be? Is there one of us that can imagine himself possessed of a character fitting him for the vision of God, or such as to make him bear with delight that dazzling blaze? 'They shall see God,' whom 'no man hath seen at any time, nor can see.' Surely
Alexander Maclaren—Expositions of Holy Scripture

The Seventh Beatitude
'Blessed are the peacemakers: for they shall be called the children of God.' MATT. v. 9. This is the last Beatitude descriptive of the character of the Christian. There follows one more, which describes his reception by the world. But this one sets the top stone, the shining apex, upon the whole temple-structure which the previous Beatitudes had been gradually building up. You may remember that I have pointed out in previous sermons how all these various traits of the Christian life are deduced from
Alexander Maclaren—Expositions of Holy Scripture

The New Sinai
'And seeing the multitudes, He went up into a mountain: and when He was set, His disciples came unto Him: 2. And He opened his mouth, and taught them, saying, 3. Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4. Blessed are they that mourn: for they shall be comforted. 5. Blessed are the meek: for they shall inherit the earth. 6. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. 7. Blessed are the merciful: for they shall obtain mercy.
Alexander Maclaren—Expositions of Holy Scripture

The Lamp and the Bushel
'Ye are the light of the world. A city that is set on an hill cannot be hid. 15. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.'--Matt. v. 14-16. The conception of the office of Christ's disciples contained in these words is a still bolder one than that expressed by the preceding metaphor, which
Alexander Maclaren—Expositions of Holy Scripture

The New Form of the Old Law
'Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil. 18. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20. For I say
Alexander Maclaren—Expositions of Holy Scripture

'Swear not at All'
'Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: 34. But I say unto you, Swear not at all; neither by heaven; for it is God's throne: 35. Nor by the earth; for it is His footstool; neither by Jerusalem; for it is the city of the great King. 36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37. But let your communication be, Yea, yea; Nay, nay: for whatsoever
Alexander Maclaren—Expositions of Holy Scripture

Non-Resistance
'Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41. And whosoever shall compel thee to go a mile, go with him twain. 42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.'--MATT. v. 38-42. The old law
Alexander Maclaren—Expositions of Holy Scripture

The Law of Love
'Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45. That ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46. For if ye love them which love you, what reward have ye? do not even
Alexander Maclaren—Expositions of Holy Scripture

Redemption
"Ye shall therefore be perfect, as your Father in Heaven is perfect."--MATT. V. 48. "Wretched man that I am! who shall deliver from the body of this death? Thanks be to God, through Jesus Christ our Lord."--ROM. VII. 24, 25. We have studied the meaning of reconciliation through the Cross. We have said that to be reconciled to God means to cease to be the object of the Wrath of God, that is, His hostility to sin. We can only cease to be the objects of this Divine Wrath by identifying ourselves
J. H. Beibitz—Gloria Crucis

On that which is Written in the Gospel, Matt. v. 16, "Even So Let Your Light Shine Before Men, that they May See Your Good Works,
1. It is wont to perplex many persons, Dearly beloved, that our Lord Jesus Christ in His Evangelical Sermon, after He had first said, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven;" [1934] said afterwards, "Take heed that ye do not your righteousness [1935] before men to be seen of them." [1936] For so the mind of him who is weak in understanding is disturbed, is desirous to obey both precepts, and distracted by diverse, and contradictory
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. v. 22, "Whosoever Shall Say to his Brother, Thou Fool, Shall be in Danger of the Hell of Fire. "
1. The section of the Holy Gospel which we just now heard when it was read, must have sorely alarmed us, if we have faith; but those who have not faith, it alarmed not. And because it does not alarm them, they are minded to continue in their false security, as knowing not how to divide and distinguish the proper times of security and fear. Let him then who is leading now that life which has an end, fear, that in that life which is without end, he may have security. Therefore were we alarmed. For
Saint Augustine—sermons on selected lessons of the new testament

Upon Our Lord's SermonOn the Mount
Discourse 3 "Blessed are the pure in heart: For they shall see God. "Blessed are the peacemakers: For they shall be called the children of God. "Blessed are they which are persecuted for righteousness' sake: For theirs is the kingdom of heaven. "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. "Rejoice, and be exceeding glad: For great is your reward in heaven: For so persecuted they the Prophets which were before you."
John Wesley—Sermons on Several Occasions

The Christian Aim and Motive.
Preached January 4, 1852. THE CHRISTIAN AIM AND MOTIVE. "Be ye therefore perfect, even as your Father which is in heaven is perfect."--Matthew v. 48. There are two erroneous views held respecting the character of the Sermon on the Mount. The first may be called an error of worldly-minded men, the other an error of mistaken religionists. Worldly-minded men--men that is, in whom the devotional feeling is but feeble--are accustomed to look upon morality as the whole of religion; and they suppose
Frederick W. Robertson—Sermons Preached at Brighton

A Call to Holy Living
Too many persons judge themselves by others; and if upon the whole they discover that they are no worse than the mass of mankind, they give themselves a mark of special commendation; they strike a sort of average amongst their neighbors, and if they cannot pretend to be the very best, yet, if they are not the very worst, they are pretty comfortable. There are certain scribes and Pharisees among their acquaintance, who fast thrice in the week, and pay tithes of all they possess, and they look upon
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

Persistency in Wrong Doing.
6th Sunday after Trinity. S. Matt. v. 25. "Agree with thine adversary quickly, while thou art in the way with him." INTRODUCTION.--I spoke to you the Sunday before last about the obstinacy of persisting in an opinion after you have good cause to believe that this opinion is unjust, or unreasonable. I am going to speak to you to-day of another form of obstinacy. SUBJECT.--My subject is Persistency in doing wrong, because you have begun wrong. This is only another form of the same fault. The other
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

"That the Righteousness of the Law Might be Fulfilled in Us,"
Rom. viii. 4.--"That the righteousness of the law might be fulfilled in us," &c. "Think not," saith our Lord and Saviour Jesus Christ, "that I am come to destroy the law,--I am come to fulfil it," Matt. v. 17. It was a needful caveat, and a very timeous advertisement, because of the natural misapprehensions in men's minds of the gospel. When free forgiveness of sins, and life everlasting, is preached in Jesus Christ, without our works; when the mercy of God is proclaimed in its freedom and fulness,
Hugh Binning—The Works of the Rev. Hugh Binning

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