Matthew 5:44


Matthew 5:44, the forty-fourth verse in the fifth chapter of the Gospel of Matthew in the New Testament, also found in, is part of the Sermon on the Mount. This is the second verse of the final antithesis, that on the commandment to Love thy neighbour as thyself. Jesus has just stated that some had taught that one should "hate your enemies" and in this verse he rejects this view.

Content

In the King James Version of the Bible the text reads:
The World English Bible translates the passage as:
For a collection of other versions see .

Precursors

states that the ideas expressed in this verse are "considered the Christian distinction and innovation." "Love thy enemies" is what separates Christianity from all earlier religions. Nolland disagrees with this, seeing a number of historical precedents. These include the Babylonian text the Counsels of Wisdom, which says "Do not return evil to the man who disputes with you; requite with kindness your evil-doer... smile on your adversary." Nolland also cites the Egyptian Instruction of Amenemope, which says

Row that we may ferry the evil man away,

For we will not act according to his evil nature;

Lift him up, give him your hand,

And leave him the hands of god;

Fill his gut with your own food

That he may be sated and ashamed.

Similarly, the Book of Proverbs says:

If your enemies are hungry, give them bread to eat;

and if they are thirsty, give them water to drink.

Nolland claims that we should see parallels in the works of Greek and Roman writers such as Cicero, Seneca, and the Cynics. John Piper reports that the Greek stoics also discouraged their followers from retaliating, but Piper says were concerned primarily with maintaining their tranquility, rather than seeking the benefit of the enemy, as Jesus commands.

Historical context

Enemies is a broad term for all manner of foes and adversaries. In this verse persecutors are specifically mentioned. At the time Matthew was writing the Christian community had recently faced considerable persecution under Nero. The entire Jewish community at both Jesus and Matthew's time was subject to persecution by the Romans.

Interpretations

Love

The meaning of the word love is more restricted in Greek than in English. Barclay notes that Greek had four different words that are normally translated as love. The Greek words for love for a family member, stergein; sexual love, eros; and deep affection, philia; are not used in this verse. Rather the author of Matthew uses agapan, which Barclay translates as continued benevolence. This term occurs seven more times in Matthew, and 140 times in the NT.

Reception

Christian tradition

The author of Matthew places this verse in the final antithesis, a summary of all that been stated in the Sermon. Early church thinkers also saw this as one of Jesus' most important teachings.

Activists and Social Theorists

argued that love of one's enemies is weakness and dishonesty.
Gene Sharp believed that it is not necessary for activists to express love for their opponents or to convert these opponents to their perspective in order for activists to achieve their desired policy changes. Instead, Sharp followed James Farmer in emphasizing that through nonviolent tactics, those in power can be forced by public pressure to concede to popular demands. Martin Luther King Said: "Loving Your Enemies." It’s so basic to me because it is a part of my basic philosophical and theological orientation—the whole idea of love, the whole philosophy of love. In the fifth chapter of the gospel as recorded by Saint Matthew, we read these very arresting words flowing from the lips of our Lord and Master: "Ye have heard that it has been said, ‘Thou shall love thy neighbor, and hate thine enemy.’ 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; that ye may be the children of your Father which is in heaven."

Spiritual Thinkers

The Dalai Lama has expressed support for a certain understanding of love of enemies.