Luke 6:27

KJV

¶ But I say unto you which hear, Love your enemies, do good to them which hate you,

KJV (with Strong's)

But {G235} I say {G3004} unto you {G5213} which {G3588} hear {G191}, Love {G25} your {G5216} enemies {G2190}, do {G4160} good {G2573} to them which {G3588} hate {G3404} you {G5209},

Complete Jewish Bible

Nevertheless, to you who are listening, what I say is this: "Love your enemies! Do good to those who hate you,

Berean Standard Bible

But to those of you who will listen, I say: Love your enemies, do good to those who hate you,

American Standard Version

But I say unto you that hear, Love your enemies, do good to them that hate you,

Commentary

### SUMMARY
Luke 6:27 presents a foundational and challenging command from Jesus's Sermon on the Plain, calling His followers to a radical ethic of love that transcends conventional human responses. In stark contrast to the natural inclination toward retaliation or indifference, Jesus instructs those who hear Him to actively extend benevolent love and do good even to those who are hostile and express hatred. This teaching is not merely a moral suggestion but a core principle of Kingdom living, demanding a counter-cultural and supernatural response that reflects the very character of God.

### CONTEXT
* **Literary Context:** Luke 6:27 stands as a pivotal command within Jesus’s "Sermon on the Plain" (Luke 6:17-49), which parallels Matthew’s Sermon on the Mount but is presented with distinct Lukan emphases. This verse immediately follows Jesus’s pronouncements of blessings and woes (Luke 6:20-26), shifting from the identification of the blessed and the warned to the ethical demands placed upon those who would follow Him. The command to "love your enemies" initiates a series of challenging injunctions that include turning the other cheek, giving to those who ask, and lending without expectation of return (Luke 6:28-36). This entire section outlines the radical nature of the Kingdom of God, where the standards of human interaction are inverted, moving from a principle of reciprocity to one of unconditional, self-giving love, culminating in the call to be merciful, just as God is merciful.
* **Historical & Cultural Context:** In the 1st-century Jewish context, the principle of "an eye for an eye, and a tooth for a tooth" (lex talionis, found in [Exodus 21:24](/exodus/21-24 "Exodus 21:24 - Eye for an Eye") and [Leviticus 24:20](/leviticus/24-20 "Leviticus 24:20 - Lex Talionis")) was understood as a legal principle to limit retribution, not to mandate it. However, societal norms often extended beyond this, allowing for personal vengeance and tribal animosity. The Jewish people lived under Roman occupation, which often fostered resentment and a desire for liberation, sometimes through violent means. Within this environment, Jesus's command to "love your enemies" was revolutionary. It directly challenged the prevailing cultural expectations of retribution and the "us vs. them" mentality, advocating for a radical, divine standard of conduct that transcended ethnic, social, and political divides.
* **Key Themes:** Luke 6:27 introduces and powerfully reinforces several core themes central to Jesus's teaching and the broader Lukan narrative. The primary theme is **Radical Love (Agape)**, emphasizing a divine, volitional love that extends beyond affection to intentional action, even towards adversaries. This is closely tied to the theme of **Active Goodness**, as the command to "do good to them which hate you" underscores that this love is not passive but requires concrete, benevolent deeds. Furthermore, the verse contributes to the theme of **Imitating God's Character**, as Jesus later explains that such love makes one "children of the Most High" who is kind to the ungrateful and wicked (Luke 6:35). It also highlights the **Counter-Cultural Nature of Discipleship**, positioning Jesus's followers in stark contrast to the world's ways, demonstrating a Kingdom ethic that prioritizes grace and reconciliation over retaliation and animosity. This radical call is foundational to understanding the ethics of the [Kingdom of God](/matthew/4-17 "Matthew 4:17 - The Kingdom of God is at Hand") as presented by Jesus.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **But (Greek, _allá'_):** This conjunction serves as a strong adversative, introducing a sharp contrast or opposition. In Luke 6:27, "but" highlights the radical departure Jesus's teaching makes from conventional wisdom or the expected response. It signals a new, higher standard that stands in direct opposition to the "woes" just pronounced and to the natural human inclination towards retaliation or self-preservation.
* **Love (Greek, _agapáō'_):** This primary verb signifies a deliberate, unconditional goodwill and benevolent action. Unlike _philia_ (friendship love) or _eros_ (romantic love), _agapáō_ is not primarily an emotion but a choice of the will, a self-sacrificial love that seeks the highest good of the other, regardless of their merit, their actions, or how they treat you. It is the characteristic love of God, extended even to those who are hostile.
* **Enemies (Greek, _echthrós'_):** Derived from a root meaning "to hate," this noun refers to someone who is hateful, hostile, or an adversary. It encompasses those who are personally opposed to you, those who actively seek your harm, or those who are in a state of enmity with you. Jesus's command specifically targets these individuals, not just those with whom one has a minor disagreement.
* **Hate (Greek, _miséō'_):** This verb means to detest, to have active animosity or ill will towards someone, or by extension, to love less. When Jesus commands His followers to "do good to them which hate you," He is specifically addressing those who harbor and demonstrate active animosity, emphasizing that the benevolent action commanded by _agapáō_ is to be extended precisely to those who are expressing hatred.

#### Verse Breakdown
* **"But I say unto you which hear,"**: This introductory phrase underscores the authority of Jesus's teaching and identifies His intended audience. The "but" (Greek _allá_) signals a deliberate contrast with prevailing norms or perhaps even with the Old Testament's legal framework, preparing the listeners for a revolutionary ethic. "You which hear" specifically addresses those who are receptive to His message, His disciples, and all who would choose to follow Him, inviting them into a deeper understanding and practice of Kingdom principles.
* **"Love your enemies,"**: This is the core, radical command. The "love" here is _agapáō_, a volitional, self-sacrificial love that chooses the good of the other, irrespective of their character or actions towards you. It is not a call for emotional affection, which cannot be commanded, but for an active, benevolent orientation of the will. To "love your enemies" means to seek their well-being, to act in their best interest, and to desire their ultimate good, even when they are hostile or adversarial.
* **"do good to them which hate you,"**: This clause immediately clarifies and amplifies the meaning of "love your enemies." It moves the command from an internal disposition to concrete, external action. The love commanded is not passive sentiment but active benevolence. To "do good" (Greek _poiéō kalōs_) implies intentional acts of kindness, assistance, and positive engagement towards those who actively express animosity or ill will. This proactive goodness aims to break cycles of hatred and to demonstrate a divine love that transcends human reciprocity.

#### Literary Devices
Luke 6:27 employs several powerful literary devices to convey its profound message. The most prominent is **Antithesis**, where Jesus presents a direct contrast to the expected or conventional response. Instead of advocating for retaliation or even mere avoidance of enemies, He commands active love and benevolence. This creates a stark moral and ethical challenge to His audience. The command itself also functions as a form of **Hyperbole** or **Radicalism**, pushing the boundaries of human ethical expectation to an extreme degree. While not literally an exaggeration, it is a statement so far beyond common practice that it forces a re-evaluation of one's entire moral framework. Finally, the use of the **Imperative Mood** in "Love" (agapáō) and "do good" (poiéō kalōs) signifies a direct and non-negotiable command, highlighting the authoritative nature of Jesus's teaching and the mandatory nature of this ethic for His followers.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The command to love one's enemies is a cornerstone of Christian ethics, revealing the very heart of God's character and the radical demands of the New Covenant. This teaching transcends mere human morality, calling believers to embody a divine love that is not contingent on merit or reciprocity. It reflects the truth that God Himself demonstrates boundless love and mercy even towards a rebellious and sinful humanity, sending His Son to die for us "while we were still sinners" ([Romans 5:8](/romans/5-8 "God's Love While We Were Still Sinners")). This divine standard challenges believers to break free from cycles of vengeance and animosity, transforming them into agents of reconciliation and grace in a broken world. It is a call to participate in God's redemptive work, demonstrating His nature to those who are most hostile.

* [Matthew 5:44](/matthew/5-44 "Love Your Enemies")
* [Romans 12:20-21](/romans/12-20-21 "Overcoming Evil with Good")
* [1 John 4:7-8](/1_john/4-7-8 "God Is Love")

### REFLECTION AND APPLICATION
Luke 6:27 is not an abstract theological concept but a direct challenge to the way we live our lives and interact with others, especially those who cause us pain or opposition. It calls us to examine our natural inclinations towards resentment, bitterness, or retaliation and to consciously choose a different path—a path of active, benevolent love. This requires a supernatural empowerment, as loving those who hate us goes against every human instinct. Practically, it means praying for those who persecute us, speaking kindly to those who speak ill of us, and seeking opportunities to do good to those who wish us harm. It is a call to break cycles of negativity, to disarm hostility with unexpected kindness, and to embody the transformative power of the Gospel in our relationships, both personal and societal. This radical love is a powerful witness to the world, demonstrating a divine reality that transcends human understanding.

#### Questions for Reflection
* **Who are the "enemies" in your life, and how might you practically apply the command to "love" and "do good" to them?**
* **What are the natural human inclinations that prevent us from loving our enemies, and how can we overcome them?**
* **How does prayer for those who hate us transform not only them but also our own hearts and attitudes?**
* **In what ways can demonstrating radical love towards adversaries be a powerful testimony to the Gospel in your context?**

### FAQ

**Does "love your enemies" mean we should approve of their actions or compromise our convictions?**

Answer: No, the command to "love your enemies" (Greek _agapáō_) does not imply approving of their harmful actions, condoning sin, or abandoning one's moral convictions. Rather, it is a volitional act of seeking their ultimate well-being and highest good, even while disagreeing with or opposing their behavior. It means to desire their repentance, salvation, and flourishing, treating them with dignity as fellow image-bearers of God, even when their actions are hateful. Jesus's love for sinners did not mean He condoned their sin; instead, it called them to repentance and new life (e.g., [John 8:11](/john/8-11 "John 8:11 - Go and Sin No More")).

**Is this an emotional feeling or a choice?**

Answer: The "love" commanded in Luke 6:27 (Greek _agapáō_) is primarily a choice of the will, not an emotional feeling. While emotions may follow from such a choice, they are not a prerequisite. One cannot command an emotion, but one can command an action or a disposition of the will. This _agape_ love is a deliberate, benevolent action and orientation towards another, regardless of whether one "feels" affection for them. It is a commitment to act for their good, even when it is difficult or counter-intuitive, reflecting the nature of God's unconditional love for humanity ([1 John 4:19](/1_john/4-19 "1 John 4:19 - We Love Because He First Loved Us")).

**How is this teaching different from the Old Testament's approach to justice?**

Answer: Jesus's teaching in Luke 6:27 represents a profound fulfillment and elevation of Old Testament principles, not a contradiction. While the Old Testament contained the "eye for an eye" principle ([Exodus 21:24](/exodus/21-24 "Exodus 21:24 - Lex Talionis")), this was primarily a legal measure to ensure proportionate justice and limit excessive retribution, not a command for personal vengeance. Furthermore, the Old Testament also contained commands to love one's neighbor ([Leviticus 19:18](/leviticus/19-18 "Leviticus 19:18 - Love Your Neighbor")) and even to help one's enemy's animal ([Exodus 23:4-5](/exodus/23-4-5 "Exodus 23:4-5 - Help Your Enemy's Animal")). Jesus's teaching expands the definition of "neighbor" to include enemies and calls for a proactive, self-sacrificial love that goes beyond mere legal justice, embodying the full extent of God's merciful character under the New Covenant. It moves from limiting harm to actively pursuing good.

### CHRIST-CENTERED FULFILLMENT
Luke 6:27 finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. He is the supreme example of one who loved His enemies and did good to those who hated Him. From His birth, which was met with hostility from Herod, to His public ministry, which faced constant opposition from religious leaders, Jesus consistently demonstrated this radical love. His most profound act of loving His enemies was on the cross, where He, as the innocent Lamb of God, willingly laid down His life for humanity, who were His enemies in their sin ([Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love While We Were Still Sinners")). Even in His dying moments, He prayed, "Father, forgive them; for they know not what they do" ([Luke 23:34](/luke/23-34 "Luke 23:34 - Jesus' Prayer for His Persecutors")), actively doing good to those who were crucifying Him. Through His atoning sacrifice, Jesus transformed enemies of God into adopted children ([Ephesians 2:4-5](/ephesians/2-4-5 "Ephesians 2:4-5 - God's Rich Mercy and Love")), making it possible for His followers to receive the Holy Spirit, who empowers them to live out this otherwise impossible command. Thus, loving our enemies is not merely an ethical ideal but a participation in the very nature of Christ and the redemptive work He accomplished.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Thessalonians 5:15

See that none render evil for evil unto any [man]; but ever follow that which is good, both among yourselves, and to all [men].

Luke 6:35

But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and [to] the evil.

Proverbs 24:17

¶ Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth:

Proverbs 25:21

¶ If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:

Proverbs 25:22

For thou shalt heap coals of fire upon his head, and the LORD shall reward thee.

Romans 12:17

Recompense to no man evil for evil. Provide things honest in the sight of all men.

Romans 12:21

Be not overcome of evil, but overcome evil with good.