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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 6:27–36. His four-level outline is real structure in the source text, so it is rendered as structure.
These verses agree with Mat 5:38, to the end of that chapter: I say unto you that hear (Luk 6:27), to all you that hear, and not to disciples only, for these are lessons of universal concern. He that has an ear, let him hear. Those that diligently hearken to Christ shall find he has something to say to them well worth their hearing. Now the lessons Christ here teacheth us are,
I.That we must render to all their due, and be honest and just in all our dealings (Luk 6:31):
As ye would that men should do to you, do ye also to them likewise; for this is loving your neighbour as yourselves. What we should expect, in reason, to be done to us, either in justice or charity, by others, if they were in our condition and we in theirs, that, as the matter stands, we must do to them. We must put our souls into their souls' stead, and then pity and succour them, as we should desire and justly expect to be ourselves pitied and succoured.
II.That we must be free in giving to them that need (Luk 6:30):
"Give to every man that asketh of thee, to every one that is a proper object of charity, that wants necessaries, which thou hast wherewithal to supply out of thy superfluities. Give to those that are not able to help themselves, to those that have not relations in a capacity to help them." Christ would have his disciples ready to distribute, and willing to communicate, to their power in ordinary cases, and beyond their power in extraordinary.
III.That we must be generous in forgiving those that have been any way injurious to us.
1.We must not be extreme in demanding our right, when it is denied us: "Him that taketh away thy cloak, either forcibly or fraudulently, forbid him not by any violent means to take thy coat also, Luk 6:29. Let him have that too, rather than fight for it. And (Luk 6:30) of him that taketh thy goods" (so Dr. Hammond thinks it should be read), "that borrows them, or that takes them up from thee upon trust, of such do not exact them; if Providence have made such insolvent, do not take the advantage of the law against them, but rather lose it than take them by the throat, Mat 18:28. If a man run away in thy debt, and take away thy goods with him, do not perplex thyself, nor be incensed against him."
2.We must not be rigorous in revenging a wrong when it is done us: "Unto him that smiteth thee on the one cheek, instead of bringing an action against him, or sending for a writ for him, or bringing him before a justice, offer also the other;" that is, "pass it by, though thereby thou shouldest be in danger of bringing upon thyself another like in dignity, which is commonly pretended in excuse of taking the advantage of the law in such a case. If any one smite thee on the cheek, rather than give another blow to him, be ready to receive another from him;" that is, "leave it to God to plead thy cause, and do thou sit down silent under the affront." When we do thus, God will smite our enemies, as far as they are his, upon the cheek bone, so as to break the teeth of the ungodly (Psa 3:7); for he hath said, Vengeance is mine, and he will make it appear that it is so when we leave it to him to take vengeance.
3.Nay, we must do good to them that do evil to us. This is that which our Saviour, in these verses, chiefly designs to teach us, as a law peculiar to his religion, and a branch of the perfection of it.
(1.)We must be kind to those from whom we have received injuries. We must not only love our enemies, and bear a good will to them, but we must do good to them, be as ready to do any good office to them as to any other person, if their case call for it, and it be in the power of our hands to do it. We must study to make it appear, by positive acts, if there be an opportunity for them, that we bear them no malice, nor see revenge. Do they curse us, speak ill of us, and wish ill to us? Do they despitefully use us, in word or deed? Do they endeavour to make us contemptible or odious? Let us bless them, and pray for them, speak well of them, the best we can, wish well to them, especially to their souls, and be intercessors with God for them. This is repeated, Luk 6:35 : love your enemies, and do them good. To recommend this difficult duty to us, it is represented as a generous thing, and an attainment few arrive at. To love those that love us has nothing uncommon in it, nothing peculiar to Christ's disciples, for sinners will love those that love them. There is nothing self-denying in that; it is but following nature, even in its corrupt state, and puts no force at all upon it (Luk 6:32): it is no thanks to us to love those that say and do just as we would have them. "And (Luk 6:33) if you do good to them that do good to you, and return their kindnesses, it is from a common principle of custom, honour, and gratitude; and therefore what thanks have you? What credit are you to the name of Christ, or what reputation do you bring to it? for sinners also, that know nothing of Christ and his doctrine, do even the same. But it becomes you to do something more excellent and eminent, herein to out-do your neighbours, to do that which sinners will not do, and which no principle of theirs can pretend to reach to: you must render good for evil;" not that any thanks are due to us, but then we are to our God for a name and a praise and he will have the thanks.
(2.)We must be kind to those from whom we expect no manner of advantage (Luk 6:35): Lend, hoping for nothing again. It is meant of the rich lending to the poor a little money for their necessity, to buy daily bread for themselves and their families, or to keep them out of prison. In such a case, we must lend, with a resolution not to demand interest for what we lend, as we may most justly from those that borrow money to make purchases withal, or to trade with. But that is not all; we must lend though we have reason to suspect that what we lend we lose, lend to those who are so poor that it is not probable they will be able to pay us again. This precept will be best illustrated by that law of Moses (Deu 15:7-10), which obliges them to lend to a poor brother as much as he needed, though the year of release was at hand. Here are two motives to this generous charity.
[1.]It will redound to our profit; for our reward shall be great, Luk 6:35. What is given, or laid out, or lent and lost on earth, from a true principle of charity, will be made up to us in the other world, unspeakably to our advantage. "You shall not only be repaid, but rewarded, greatly rewarded; it will be said to you, Come, ye blessed, inherit the kingdom."
[2.]It will redound to our honour; for herein we shall resemble God in his goodness, which is the greatest glory: "Ye shall be the children of the Highest, shall be owned by him as his children, being like him." It is the glory of God that he is kind to the unthankful and to the evil, bestows the gifts of common providence even upon the worst of men, who are every day provoking him, and rebelling against him, and using those very gifts to his dishonour. Hence he infers (Luk 6:36), Be merciful, as your Father is merciful; this explains Mat 5:48, "Be perfect, as our Father is perfect. Imitate your Father in those things that are his brightest perfections." Those that are merciful as God is merciful, even to the evil and the unthankful, are perfect as God is perfect; so he is pleased graciously to accept it, though infinitely falling short. Charity is called the bond of perfectness, Col 3:14. This should strongly engage us to be merciful to our brethren, even such as have been injurious to us, not only that God is so to others, but that he is so to us, though we have been, and are, evil and unthankful; it is of his mercies that we are not consumed.
Historical interpretation
Six Centuries of Reception
17 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, thou shalt love God who made thee; second, thy neighbour as thyself; and all things whatsoever thou wouldst should not occur to thee, thou also to another do not do. And of these sayings the teaching is this: Bless them that curse you, and pray for your enemies, and fast for them that persecute you. For what thank is there, if ye love them that love you? Do not also the Gentiles do the same? But do ye love them that hate you; and ye shall not have an enemy. Abstain thou from fleshly and worldly lusts. If one give thee a blow upon thy right cheek, turn to him the other also; and thou shalt be perfect. If one impress thee for one mile, go with him two. If one take away thy cloak, give him also thy coat. If one take from thee thine own, ask it not back for indeed thou art not able. Give to every one that asketh thee, and ask it not back; for the Father willeth that to all should be given of our own blessings (free gifts).
And of our love to all, He taught thus: "If ye love them that love you, what new thing do ye? for even fornicators do this. But I say unto you, Pray for your enemies, and love them that hate you, and bless them that curse you, and pray for them that despitefully use you."
To love friends is the custom for all people, but to love enemies is customary only for Christians.
He forbids cursing again, and cursing much more of course; and yet he heaps his woe upon the Pharisees and doctors of the law. Who so closely resembles my God as: His own Christ? We have often already laid it down for certain, that He could not have been branded as the destroyer of the law if He had promulged another god.
How will you love your enemies and pray for your adversaries and persecutors? We see what happened in the case of Stephen. When he was being killed by the violence and stones of the Jews, he did not ask for vengeance but forgiveness for his murderers, saying: “O Lord, do not lay this sin against them.” So it was most fitting that the first martyr for Christ who, in preceding by his glorious death the martyrs that were to come, was not only a preacher of the Lord’s suffering but also an imitator of his most patient gentleness.
“An eye for an eye” is the perfection of justice. “Whoever strikes you on the cheek, turn the other to him” is the consummation of grace. While both continually have their criteria, he proposed them to us through the two successive Testaments. The first Testament had the killing of animals for compensation, because justice did not permit that one should die in place of another. The second Testament was established through the blood of a man, who through his grace gave himself on behalf of all. One therefore was the beginning, and the other the completion. He in whom are both the end and the beginning is perfect. In the case of those who do not understand, the beginning and end are estranged one from the other. In the study of them, however, they are one.Therefore this principle of a blow for a blow has indeed been transformed. If you strive for perfection, whoever strikes you, turn to him the other [cheek].
“Lend to those from whom you do not hope to receive in return.” “And what sort of a loan is this,” he says, “to which there is no hope of a return attached?” Consider the force of the statement, and you will admire the kindness of the Lawmaker. When you have the intention of providing for a poor person for the Lord’s sake, it is at the same time both a gift and a loan. It is a gift because of the expectation of no repayment, but a loan because of the great gift of the Master who pays in his place and who, receiving trifling things through a poor person, will give great things in return for them.
(in reg. brev. 176.) It is indeed the part of an enemy to injure and be treacherous. Every one then who does harm in any way to any one is called his enemy.
(ubi sup.) But because man consists of body and soul, to the soul indeed we shall do this good, by reproving and admonishing such men, and leading them by the hand to conversion; but to the body, by profiting them in the necessaries of life.
It follows, Bless them that curse you.
(in Esai. 1, 23. in App.) But we almost all of us offend against this command, and especially the powerful and rulers, not only if they have suffered insult, but if respect is not paid them, accounting all those their enemies who treat them with less consideration than they think they deserve. But it is a great dishonour in a prince to be ready to take revenge. For how shall he teach another, to return to no man evil for evil (Rom. 12:17.), if he is eager to retaliate on him who injures him.
In the same manner it is written inn the Gospel: "Bless them that curse you."
Love is commanded when it is said, “Love your enemies,” so that the saying which was uttered already before the church may be fulfilled: “Set in order love in me.” For love is set in order when the precepts of love are formed. See how it began from the heights and cast the law undeneath the backs of the gospel’s blessing. The law commands the revenge of punishment. The gospel bestows love for hostility, benevolence for hatred, prayer for curses, help for the persecuted, patience for the hungry and grace of reward. How much more perfect the athlete who does not feel injury!
And mark, that Matthew by rewards called the people to virtue and faith, but Luke also frightened them from their sins and iniquities by the denunciation of future punishment.
Having proceeded in the enumeration of many heavenly actions, He not unwisely comes to this place last, that He might teach the people confirmed by the divine miracles to march onward in the footsteps of virtue beyond the path of the law. Lastly, among the three greatest, (hope, faith, and charity,) the greatest is charity, which is commanded in these words, Love your enemies.
What Christ said in word, he proved also by example. Indeed, when he was on the cross, he said in reference to his persecutors who were slandering him, “Father, forgive them, for they do not know what they are doing,” so that he might pray for his slanderers, although he could have forgiven them himself.
(Hom. 18. in Matt.) But He says not, Do not hate, but love; nor did He merely command to love, but also to do good, as it follows, Do good to them which hate you.
For they who pierce their own souls deserve tears and weeping, not curses. For nothing is more hateful than a cursing heart, or more foul than a tongue which utters curses. O man, spit not forth the poison of asps, nor be turned into a beast. Thy mouth was given thee not to bite with, but to heal the wounds of others. But he commands us to count our enemies in the rank of our friends, not only in a general way, but as our particular friends for whom we are accustomed to pray; as it follows, Pray for them which persecute you. But many on the contrary falling down, and striking their faces upon the ground, and stretching forth their hands, pray God not for their sins, but against their enemies, which is nothing else but piercing their own selves. When thou prayest to Him that He would hear thee cursing thy enemies, who has forbidden thee to pray against thy enemies, how is it possible for thee to be heard, since thou art calling Him to hear thee by striking an enemy in the king's presence, not with the hand indeed, but with thy words. What art thou doing, O man? thou standest to obtain pardon of your sins, and thou fillest thy mouth with bitterness. It is a time of forgiveness, prayer, and mourning, not of rage.
(Hom. 18. in Matt.) For physicians also, when they are attacked by madmen, have then most compassion on them, and exert themselves to restore them. Have thou also a like consideration towards thy persecutors; for it is they who are under the greatest infirmity. And let us not cease until they have exhausted all their bitterness, they will then overpower thee with thanks, and God Himself will give thee a crown, because thou hast delivered thy brother from the worst disease.
(ubi sup.) Now He said not, Bear humbly the rule of thy persecutor, but, Go on wisely, and prepare thyself to suffer what he desires thee to do; overcoming his insolence by thy great prudence, that he may depart with shame at thy excellent endurance.
But some one will say, How can this be? When thou hast seen God made man, and suffering so many things for thee, dost thou still ask and doubt how it is possible to pardon the iniquities of thy fellow servants? Who has suffered what thy God has, when He was bound, scourged, enduring to be spat upon, suffering death? Here it follows, But to every one who seeks, give.
Herein however we do not lightly err, when not only we give not to those who seek, but also blame them? Why (you say) does he not work, why is the idle man fed? Tell me, dost thou then possess by labour? but still if thou workest, dost thou work for this, that thou shouldest blame another? For a single loaf and coat dost thou call a man covetous? Thou givest nothing, make then no reproaches. Why dost thou neither take pity thyself, and dissuadest those who would? If we spend upon all indifferently, we shall always have compassion: for because Abraham entertains all, he also entertains angels. For if a man is a homicide and a robber, does he not, thinkest thou, deserve to have bread? Let us not then be severe censors of others, lest we too be strictly judged.
It follows, And of him that taketh away thy goods, ask them not again.
(Hom. 10. in 1 Cor.) Every thing we have we receive from God. But when we speak of "mine and thine," they are only bare words. For if you assert a house to be yours, you have uttered an expression which wants the substance of reality. For both the air, the soil, and the moisture, are the Creator's. Thou again art he who has built the house; but although the use is thine, it is doubtful, not only because of death, but also on account of the issues of things. Thy soul is not thy own possession, and will be reckoned to thee in like manner as all thy goods. God wishes those things to be thine which are entrusted to thee for thy brethren, and they will be thine if thou hast dispensed them for others. But if thou hast spent richly upon thyself what things are thine, they are now become another's. But through a wicked desire of wealth men strive together in a state contrary to Christ's words, And of him that taketh away thy goods, ask them not again.
(Hom. 13. ad Pop. Ant.) Now we have a natural law implanted in us, by which we distinguish between what is virtue, and what is vice. Hence it follows, And as ye would that men should do unto you, do ye also to them. He does not say, Whatever ye would not that men should do unto you, do not ye. For since there are two ways which lead to virtue, namely, abstaining from evil, and doing good, he names one, signifying by it the other also. And if indeed He had said, That ye may be men, love the beasts, the command would be a difficult one. But if they are commanded to love men, which is a natural admonition, wherein lies the difficulty, since even the wolves and lions observe it, whom a natural relation compels to love one another. It is manifest then that Christ has ordained nothing surpassing our nature, but what He had long before implanted in our conscience, so that thy own will is the law to thee. And if thou wilt have good done unto thee, thou must do good to others; if thou wilt that another should show mercy to thee, thou must show mercy to thy neighbour.
A hermit was asked, ‘What is humility?’ He said, ‘It is if you forgive a brother who has wronged you before he is sorry.’
When a man overcomes justice by mercy, he is crowned, though not with crowns awarded under the law to the righteous, but with the crowns of the mature who are under the gospel. The ancient law also dictates that a man must give to the poor from his own means, and clothe the naked, and love his neighbor as himself. It forbids injustice and lying. But the perfection of the gospel’s dispensation commands the following: “Give to every man that asks of you, and of him that takes away your goods ask them not again.” And further, a man must not merely with joy suffer injustice as regards his possessions and the rest of the external things that come upon him, but he must also lay down his life for his brother. This is the merciful man.
Bless those who curse you, pray for those who slander you. And the Apostle testifies that he and his like have done this, saying: We are reviled, and we bless. We are persecuted, and we endure it (I Cor. IV). But here the question arises, how this command of the Lord is not opposed to the fact that many imprecations against enemies, which are considered curses, are found in the prophets, such as: Let their table become a snare before them, and other things said there. The apostle John says: If anyone sees his brother sinning a sin not leading to death, he will ask, and He will give him life for those who commit sin not leading to death. There is a sin leading to death, I do not say that he should pray about that. First, it must be seen that the prophets, by way of imprecation, sang what was to come, not by the will of the one wishing, but by the spirit of foreseeing, who are accustomed to predict future things in the figure of one who is imprecating, just as often they sang of things to come in the figure of past time. Second, it must be understood from the words of the Apostle that there are certain brothers for whom we are not commanded to pray, since the Lord also commands us to pray even for our persecutors. This question cannot be resolved unless we admit that there are some sins among the brothers graver than the persecution by enemies. That brothers, however, signifies Christians can be proven by many teachings of the divine Scriptures. Therefore, I believe the sin of a brother leading to death is when, after the knowledge of God by the grace of our Lord Jesus Christ, someone opposes the brotherhood, and against the very grace by which he was reconciled to God, he is agitated with the flames of envy. However, the sin not leading to death is if someone has not alienated love from a brother but has not exhibited the duties of brotherhood due to some weakness of mind. Wherefore the Lord also said on the cross: Father, forgive them, for they know not what they do (Luke XXIII). For they had not yet become partakers of the grace of the Holy Spirit, nor had they entered the fellowship of holy brotherhood. And blessed Stephen prays for those who were stoning him, because they had not yet believed in Christ, nor were they fighting against that common grace. And for this reason, I believe, the apostle Paul does not pray for Alexander because he was already a brother, and had sinned to death, i.e., oppressing the brotherhood with envy. But for those who had not broken off love but had succumbed out of fear, he prays that they be forgiven. So he says: Alexander the coppersmith did me much harm. May the Lord repay him according to his works; you too must beware of him, for he has greatly withstood our words (II Tim. IV). Then he adds, for whom he prays, saying: At my first defense no one stood with me, but all forsook me. May it not be charged against them (Ibid.). This is the distinction of sins, separating Judas who betrayed from Peter who denied.
Having spoken above of what they might suffer from their enemies, He now points out how they ought to conduct themselves towards their enemies, saying, But I say to you who hear.
But the question is fairly raised, how it is that in the prophets are to be found many curses against their enemies. Upon which we must observe, that the prophets in the imprecations they uttered foretold the future, and that not with the feelings of one who wishes, but in the spirit of one who foresees.
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Summary
Luke 6:28 presents a radical and counter-cultural command from Jesus, calling His followers to respond to hostility not with retaliation, but with supernatural love and intercession. This verse encapsulates a core principle of Kingdom ethics, challenging believers to actively bless those who curse them and pray for those who maliciously mistreat them, thereby reflecting the character of God Himself.
Context
Literary Context
This verse is an integral part of Jesus' profound "Sermon on the Plain" (Luke 6:17-49), which parallels Matthew's Sermon on the Mount but emphasizes social and economic justice more distinctly. Immediately preceding this command, Jesus lays the foundational principle: "Love your enemies, do good to them which hate you" (Luke 6:27). Luke 6:28 then provides two specific, active expressions of this enemy-love. The entire section from Luke 6:27-36 outlines the radical demands of discipleship, contrasting worldly responses with divine standards of grace, generosity, and non-retaliation, culminating in the call to be merciful, just as God is merciful.
Historical & Cultural Context
Jesus' teaching in Luke 6:28 directly challenged the prevailing "lex talionis" (law of retaliation) of "an eye for an eye, and a tooth for a tooth" (Exodus 21:24). While the Old Testament law aimed to limit vengeance and ensure proportionate justice, it was often interpreted in a way that justified personal retribution. Furthermore, in a society marked by social stratification, political oppression under Roman rule, and inter-group tensions, animosity and cycles of vengeance were common. Jesus' command to bless and pray for enemies was revolutionary, demanding a complete reorientation of human nature and societal norms, moving beyond mere legalistic compliance to a transformative ethic rooted in divine love.
Key Themes
Luke 6:28 contributes significantly to several major themes within Luke's Gospel and the broader biblical narrative. It is a powerful articulation of Radical Love, demonstrating that Christian love (agape) is not merely an emotion but a deliberate, sacrificial act extended even to adversaries, as seen in Jesus' own life and teachings throughout the Gospels and the New Testament. The verse also underscores the theme of Non-Retaliation, explicitly rejecting the natural human impulse to return evil for evil, instead advocating for a supernatural response of grace. This active benevolence, expressed through blessing and prayer, highlights Divine Reflection, as believers are called to imitate God's impartial goodness, who "makes his sun rise on the evil and on the good" (Matthew 5:45). Ultimately, this command points to the Transformative Power of the Kingdom of God, where human relationships are redeemed and governed by principles that transcend earthly justice systems.
Exposition and Analysis
Key Word Analysis
From a compound of εὖ (eu, "good") and λόγος (logos, "word"), meaning "to speak well of." This term implies more than just a verbal commendation; it involves invoking divine favor, wishing prosperity, or bestowing a benediction upon someone. In this context, it is the active opposite of cursing, requiring an intentional act of goodwill and positive declaration toward those who are hostile.
The middle voice of κατάρα (katara, "a curse"), meaning "to execrate" or "to doom." This word signifies invoking evil upon someone, speaking ill of them, or condemning them. Jesus' command directly confronts this natural human tendency to retaliate with malediction when faced with hostility.
From a comparative of ἐπί (epi, "upon") and a word related to threats, this verb means "to insult, slander, treat abusively, or falsely accuse." It denotes active, malicious mistreatment, harassment, or verbal abuse. Jesus addresses not just passive dislike but active, harmful aggression.
From πρός (pros, "to") and εὔχομαι (euchomai, "to wish, to pray"), meaning "to pray to God, supplicate, or worship." Here, it specifically means to intercede before God on behalf of those who are causing harm, demonstrating a profound act of spiritual benevolence and a reliance on divine intervention rather than human vengeance.
Verse Breakdown
"Bless them that curse you"
This initial command sets the radical tone. To "bless" (eulogeō) someone who "curses" (kataraomai) you is a direct inversion of natural human behavior. It demands a proactive, intentional act of speaking good, wishing well, and even invoking God's favor upon those who wish you ill or speak evil against you. This is not passive acceptance but an active, benevolent response that seeks the well-being of the adversary.
"and pray for them which despitefully use you"
This second clause reinforces and deepens the command. "Despitefully use" (epēreázō) refers to malicious, abusive, or slanderous treatment. To "pray" (proseuchomai) for such individuals means to intercede on their behalf before God. This act is profoundly transformative, as it requires a heart that desires God's intervention and grace for the abuser, fostering forgiveness and breaking the cycle of bitterness within the one praying. It acknowledges that true change and healing, both for the victim and the perpetrator, ultimately come from God.
Literary Devices
Luke 6:28 employs several powerful literary devices. Antithesis is central, juxtaposing "blessing" with "cursing" and "praying" with "despiteful use." This sharp contrast highlights the counter-intuitive and supernatural nature of Jesus' command, forcing the listener to confront the radical difference between worldly responses and Kingdom ethics. The verse also utilizes Imperative Mood, as "Bless" and "pray" are direct commands, emphasizing the non-negotiable and active nature of the required response. Furthermore, there is an element of Paradox, as the actions commanded (blessing, praying) are the opposite of what is naturally expected or deserved by those who curse and abuse. This paradox underscores the divine, rather than human, origin and enablement of such a demanding ethic.
Theological and Thematic Connections
Luke 6:28 is a profound expression of "agape" love, the unconditional, self-sacrificial love that characterizes God Himself. It reveals that Christian love is not merely an emotion but a deliberate act of the will, extended even to those who are undeserving or hostile. This command challenges believers to transcend the human impulse for retribution and instead embody the divine character of mercy and grace. By blessing and praying for enemies, followers of Christ participate in God's redemptive work, demonstrating a transformative power that can break cycles of hatred and violence. It underscores the truth that true spiritual victory is found not in overcoming enemies through force, but through love that seeks their ultimate good, even if they remain hostile. This radical ethic is a hallmark of the Kingdom of God, distinguishing its citizens by their capacity to reflect God's own boundless compassion.
Reflection and Application
Luke 6:28 stands as one of the most challenging yet profoundly transformative commands in the Christian life. Applying this verse requires a radical reorientation of our natural human responses to hurt and injustice. It means consciously choosing to respond with grace when our flesh cries out for vengeance, to speak words of blessing when our inclination is to curse, and to intercede in prayer when our instinct is to harbor bitterness. This is not a call to condone evil or tolerate abuse, but rather a summons to engage in spiritual warfare against the spirit of animosity itself, relying on the Holy Spirit to empower a love that transcends our own capacity. Embracing this command cultivates a heart of forgiveness, breaks cycles of hatred, and allows believers to become agents of reconciliation and divine light in a dark world, reflecting the very character of Christ.
Questions for Reflection
FAQ
Does "bless them that curse you" mean I should allow myself to be continually harmed or abused?
No, Jesus' command to bless and pray for those who curse or despitefully use you is not an endorsement of remaining in abusive or harmful situations. It primarily addresses the internal disposition of the heart and the spiritual response to hostility, rather than dictating passive acceptance of ongoing harm. While it calls for a supernatural response of love and forgiveness, it does not negate the need for wisdom, setting healthy boundaries, seeking protection, or pursuing justice when appropriate. The focus is on preventing bitterness and vengeance from taking root in the believer's heart, and on demonstrating a Christ-like response that seeks the ultimate good of all, even if that good involves the perpetrator facing consequences for their actions. The command is about our spiritual posture and active benevolence, not about enabling sin or neglecting personal safety.
Christ-Centered Fulfillment
Luke 6:28 finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. He did not merely teach this radical ethic; He lived it perfectly. On the cross, while being brutally crucified and reviled, Jesus prayed, "Father, forgive them; for they know not what they do" (Luke 23:34), offering a profound example of blessing and praying for those who despitefully used Him. His entire ministry was characterized by doing good to those who hated Him and loving His enemies, culminating in His sacrificial death for humanity, who were His enemies in their sin (Romans 5:8). Through His death and resurrection, Christ broke the power of sin and hatred, making it possible for believers to be reconciled to God and, empowered by the Holy Spirit, to live out this counter-cultural command. The ability to bless those who curse us and pray for those who despitefully use us is not a human achievement but a divine enablement, a fruit of the new nature received in Christ, allowing us to "be imitators of God, as beloved children" (Ephesians 5:1), reflecting the very heart of the One who loved us when we were His adversaries.