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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
20 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).
To love friends is the custom for all people, but to love enemies is customary only for Christians.
That even our enemies must be loved. In the Gospel according to Luke: "If ye love those who love you, what thank have ye? For even sinners love those who love them." Also according to Matthew: "Love your enemies, and pray for those who persecute you, that ye may be the children of your Father who is in heaven, who maketh His sun to rise upon the good and the evil, and giveth rain upon the righteous and the unrighteous."
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.
"Sometimes, however, we must exercise bounty in giving: nor is this kind of liberality altogether to be rejected; and we must give from our property to suitable persons when they are in need of assistance." What is the meaning of "suitable"? Assuredly those who are able to restore and give back the favour. If Cicero were now alive, I should certainly exclaim: Here, here, Marcus Tullius, you have erred from true justice; and you have taken it away by one word, since you measured the offices of piety and humanity by utility. For we must not bestow our bounty on suitable objects, but as much as possible on unsuitable objects. For that will be done with justice, piety, and humanity, which you shall do without the hope of any return!
(Orat. 3. cont. Arian.) That is to say, that we beholding His mercies, what good things we do should do them not with regard to men, but to Him, that we may obtain our rewards from God, not from men.
“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.
(Hom. in Ps. 14.) Now this mode of avarice is rightly called in the Greek τόκος, from producing, because of the fruitfulness of the evil. Animals in course of time grow up and produce, but interest as soon as it is born begins to bring forth. Animals which bring forth most rapidly cease soonest from breeding, but the money of the avaricious goes on increasing with time. Animals when they transfer their bringing forth to their own young, themselves cease to breed, but the money of the covetous both produces an increase, and renews the capital. Touch not then the destructive monster. For what advantage that the poverty of to-day is escaped, if it falls upon us repeatedly, and is increased? Reflect then how canst thou restore thyself? Whence shall thy money be so multiplied as that it will partly relieve thy want, partly refresh thy capital, and besides bring forth interest? But thou sayest, How shall I get my living? I answer, work, serve, last of all, beg; any thing is more tolerable than borrowing upon interest. But thou sayest, what is that lending to which the hope of repayment is not attached? Consider the excellence of the words, and thou wilt admire the mercifulness of the author. When thou art about to give to a poor man from regard to divine charity, it is both a lending and a gift; a gift indeed, because no return is hoped for; lending, because of the beneficence of God, who restores it in its turn. Hence it follows, And great shall be your reward. Dost thou not wish the Almighty to be bound to restore to thee? Or, should He make some rich citizen thy security, dost thou accept him, but reject God standing as security for the poor?
"Love your enemies; for what thanks is it if ye love those that love you? for even the Gentiles do the same."
(Orat. cont. usurar.) But man ought to shun that baneful anxiety with which he seeks from the poor man increase of his money and gold, exacting a profit of barren metals. Hence he adds, And lend, hoping for nothing again, &c. If a man should call the harsh calculation of interest, theft, or homicide, he will not err. For what is the difference, whether a man by digging under a wall become possessed of property, or possess it unlawfully by the compulsory rate of interest?
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!
Now philosophy seems to divide justice into three parts; one towards God, which is called piety; another towards our parents, or the rest of mankind; a third to the dead, that the proper rites may be performed. But the Lord Jesus passing beyond the oracle of the law, and the heights of prophecy, extended the duties of piety to those also who have injured us, adding, But love your enemies.
How great the reward of mercy which is received into the privilege of divine adoption! For it follows, And ye shall be the sons of the Highest (Ps. 82:6.). Follow then mercy, that ye may obtain grace. Widely spread is the mercy of God; He pours His rain upon the unthankful, the fruitful earth refuses not its increase to the evil. Hence it follows, For he is kind to the unthankful, and to the evil.
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.
For, whenever they hear from us that God says, "No thank have ye, if you love them which love you, but you have thank, if you love your enemies and them which hate you" — whenever they hear these words, they marvel at the surpassing measure of their goodness; but when they see, that not only do we not love those who hate, but that we love not even those who love, they laugh us to scorn, and the name is blasphemed.
(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.
(Hom. i. in Col.) The Lord had said that we must love our enemies, but that you might not think this an exaggerated expression, regarding it solely as spoken to alarm them, he adds the reason, saying, For if you love them which love you, what thank have ye? There are indeed several causes which produce love; but spiritual love exceeds them all. For nothing earthly engenders it, neither gain, nor kindness, nor nature, nor time, but it descends from heaven. But why wonder that it needs not kindness to excite it, when it is not even overcome of malice? A father indeed suffering wrong bursts the bands of love. A wife after a quarrel leaves her husband. A son, if he sees his father come to a great age, is troubled. But Paul went to those who stoned him to do them good. (Acts 14:17) Moses is stoned by the Jews, and prays for them. (Exod. 17:4) Let us then reverence spiritual love, for it is indissoluble. Reproving therefore those who were inclined to wax cold, he adds, For sinners even love those which love them. As if he said, Because I wish you to possess more than these, I do not advise you only to love your friends, but also your enemies. It is common to all to do good to those who do good to them. But he shows that he seeks something more than is the custom of sinners, who do good to their friends. Hence it follows, And if you do good to those who do good to you, what thank have ye?
(Hom. 58. in Gen.) Whereby thou wilt confer more upon thyself than him. For he is beloved by a fellow servant, but thou art made like unto God. But it is a mark of the greatest virtue when we embrace with kindness those who wish to do us harm. Hence it follows, And do good. For as water, when cast upon a lighted furnace, extinguishes it, so also reason joined with gentleness. But what water is to fire, such is lowliness and meekness to wrath; and as fire is not extinguished by fire, so neither is anger soothed by anger.
(Hom. 3. in. Gen.) Observe the wonderful nature of lending, one receives and another binds himself for his debts, giving a hundred fold at the present time, and in the future eternal life.
And as of artisans every one hath his peculiar skill, even so the rich man, as he knows not how to work in brass, nor to frame ships, nor to weave, nor to build houses, nor any such thing;-let him learn then to use his wealth aright, and to pity the poor; so shall he know a better art than all those.
For indeed this is above all those arts. Its workshop is builded in Heaven. It hath its tools not of iron and brass, but of goodness and of a right will. Of this art Christ is the Teacher, and His Father. For "be ye merciful," saith He, "as your Father which is in Heaven."
And what is indeed marvellous, being so much superior to the rest, it needs no labor, no time for its perfection; it is enough to have willed, and the whole is accomplished.
But let us see also the end thereof, what it is. What then is the end of it? Heaven, the good things in the heavens, that unspeakable glory, the spiritual bride-chambers, the bright lamps, the abiding with the Bridegroom; the other things, which no speech, nor even understanding, is able to set forth.
So that herein likewise great is its difference from all others. For most of the arts profit us for the present life, but this for the life to come also.
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.
And if you love those who love you, what grace is it to you? For even sinners love those who love them, etc. If even sinners, publicans, and pagans know how to be kind to their lovers, led by nature, how much more must you (he says) who, as your profession is nobler, so is the necessity that your virtue be more abundant, embrace with broader affection even those who do not love? Whence it seems worthy of inquiry how, when the Lord testifies that those who love only those who love them, do good only to those who do good to them, lend only to friends, not only do not have perfect charity but are equated with sinners, that beloved disciple who leaned on Jesus’ chest, concluding his Epistle on the love of God and neighbor, nowhere admonishes to love enemies, but absolutely says: Because if we love one another, God abides in us, and God's love is perfected in us (1 John 4). And if this troubles anyone, let them know that he did not omit the love of enemies, but also included them under the name of brothers and instructed that they should be loved with the perspective of brotherly love and that prayers should be offered for them. Certainly, that they may not always remain enemies but may come to their senses from the snares of the devil and be united to us in a genuine covenant. Nor should it seem harsh that we say those who do not yet believe can be called brothers because of the hope that they will believe. For the same John is recorded to call them children of God. Because Jesus (he says) was about to die for the nation, and not only for the nation, but that He might gather together in one the children of God who were scattered abroad (John 11). For as long as they are scattered, they are not yet children of God, but by coming together in one, they are made children.
But he not only condemns as unprofitable the love and kindness of sinners, but also the lending. As it follows, And if ye lend to those from whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
Either by giving them temporal gifts, or by inspiring His heavenly gifts with a wonderful grace.
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Summary
Luke 6:32 is a pivotal verse within Jesus' "Sermon on the Plain," where He challenges His disciples to transcend conventional human love. It serves as a rhetorical question designed to expose the inadequacy of merely reciprocal affection, asserting that even those outside of God's covenant—referred to as "sinners"—are capable of loving only those who love them. This verse sets a foundational expectation for followers of Christ: their love must be qualitatively different, driven by divine principles rather than self-interest or mere reciprocity, thereby demonstrating a transformed heart and a higher standard of righteousness.
Context
Literary Context
Luke 6:32 is an integral part of Jesus' extended discourse known as the Sermon on the Plain. It immediately follows a series of radical commands concerning the ethics of the Kingdom, including the challenging directives to love your enemies, do good to those who hate you, and bless those who curse you. This specific verse functions as an elaboration on what "love your enemies" doesn't entail, by contrasting it sharply with common human behavior. It sets the stage for the subsequent call to be merciful, just as your Father is merciful, emphasizing the divine standard of love and grace.
Historical & Cultural Context
In ancient Jewish society, as in many cultures, reciprocity was a fundamental social principle. Love, kindness, and generosity were often extended with an implicit expectation of return, whether in kind, reputation, or social standing. The concept of loving one's neighbor, as found in Leviticus 19:18, was often understood primarily within the community of Israel. Jesus' teaching here radically subverts this prevailing norm, challenging the tit-for-tat mentality that governed much of human interaction. The "sinners" mentioned would have been understood by Jesus' audience as those who did not adhere strictly to the Mosaic Law or who were perceived as morally corrupt; yet, even they practiced reciprocal love, highlighting the commonality of this human tendency.
Key Themes
This verse significantly contributes to several key themes in Luke's Gospel and Jesus' broader teaching. First, it underscores the radical nature of Kingdom ethics, which demands a love that transcends human limitations and expectations, moving beyond mere social convention. Second, it highlights the distinction between worldly righteousness and divine righteousness, showing that merely conforming to human standards of reciprocity falls far short of God's perfect love, as also emphasized in Matthew 5:48. Third, it emphasizes God's impartial love and mercy, which extends even to the undeserving, serving as the ultimate model for His followers, a theme further developed in Luke 6:35-36. Finally, it touches on the theme of true discipleship, where genuine transformation is evidenced by actions that reflect God's character, not merely human convention or self-interest.
Exposition and Analysis
Key Word Analysis
This verb signifies a benevolent, volitional, and self-sacrificial love. Unlike philia (friendship love) or eros (romantic love), agapáō is not primarily based on affection or emotion but on a deliberate choice to seek the highest good of the other, regardless of their worthiness or whether they reciprocate. It is the characteristic love of God, demonstrated in His actions towards humanity.
This word, often translated as "grace," "favor," or "gratitude," in this context refers to the spiritual credit, merit, or divine commendation one receives. The rhetorical question "what thank have ye?" implies that there is no special spiritual reward or divine favor for merely engaging in a love that is self-serving or commonly practiced by all, including those outside of God's covenant.
Derived from a verb meaning "to miss the mark," this term refers to those who are sinful, estranged from God's covenant, or who do not adhere to His moral law. In Jesus' time, this often included those considered morally corrupt or outside the religious establishment, such as tax collectors or prostitutes. Jesus uses their behavior as a baseline to demonstrate that even the unrighteous are capable of reciprocal love, underscoring the need for His followers to exhibit a higher standard.
Verse Breakdown
"For if ye love them which love you"
This clause presents a common, natural human behavior: the inclination to extend affection and kindness only to those who reciprocate it. It describes a conditional and reciprocal form of love, which, while not inherently wrong, falls short of the divine standard Jesus is about to reveal.
"what thank have ye?"
This is a rhetorical question that expects a negative answer. It implies that there is no special merit, spiritual credit, or divine commendation for engaging in such reciprocal love. It suggests that actions motivated by self-interest or the expectation of return do not earn favor in God's sight.
"for sinners also love those that love them."
This clause provides the compelling reason for the rhetorical question. Jesus points out that even "sinners"—those considered morally deficient or outside God's covenant—are capable of this basic, reciprocal love. By establishing this low baseline, Jesus challenges His followers to demonstrate a qualitatively different, more profound love that distinguishes them as children of God.
Literary Devices
Luke 6:32 masterfully employs several literary devices to convey its profound message. The primary device is a Rhetorical Question ("what thank have ye?"), which is not intended to elicit information but to make a forceful point: there is no spiritual merit in merely loving those who love you. This question is immediately followed by a powerful Juxtaposition or Contrast, as Jesus compares the behavior of His followers with that of "sinners." By showing that even "sinners" engage in reciprocal love, Jesus highlights the inadequacy of such a standard for those who claim to follow God. This also functions as an A Fortiori Argument (from the lesser to the greater), implying that if even the unrighteous do this, how much more should those who are called to a higher righteousness demonstrate a love that transcends mere human reciprocity. The verse's concise structure and direct challenge make it a memorable and impactful teaching.
Theological and Thematic Connections
Luke 6:32 is foundational to understanding the ethics of the Kingdom of God, which radically redefines human relationships based on divine love. It challenges the natural human inclination towards self-interest and reciprocity, asserting that true righteousness is measured not by what is convenient or common, but by actions that reflect God's own character—a character marked by unconditional love, mercy, and grace. This verse sets the stage for Jesus' subsequent command to be merciful, just as your Father is merciful, establishing a direct link between human behavior and divine attributes. The "thank" or "reward" Jesus speaks of is not earthly recognition but divine commendation, emphasizing that God values actions motivated by pure, selfless love, not those driven by the expectation of return.
Reflection and Application
Luke 6:32 serves as a profound mirror, inviting believers to honestly examine the motivations behind their acts of love and kindness. It challenges the comfortable assumption that loving those who are easy to love, or those who reciprocate our affection, is sufficient for Christian discipleship. Instead, Jesus compels us to transcend this basic human tendency, urging us to cultivate a love that is selfless, proactive, and extended even to those who offer nothing in return, or worse, those who are hostile. This radical love is not merely an ethical ideal but a spiritual imperative, demonstrating the transformative power of God's Spirit within us and distinguishing us as true followers of Christ. It calls us to embody the very character of God, who loves indiscriminately and gives generously without expectation of return, thereby reflecting His image in a world desperately in need of genuine, unconditional love.
Questions for Reflection
FAQ
What does Jesus mean by "what thank have ye?"
This is a rhetorical question that implies "what credit," "what merit," or "what spiritual reward do you gain?" Jesus is highlighting that there is no special commendation or divine favor for merely doing what comes naturally, or what even "sinners" do. It's about the quality and motivation of the love, not just the act itself. The Greek word cháris (G5485) here can be translated as "grace" or "favor," suggesting that such reciprocal love earns no special grace or commendation from God.
Who are the "sinners" Jesus refers to in this verse?
In the context of first-century Jewish society, "sinners" (hamartōlós, G268) typically referred to those who were perceived as not adhering to the Mosaic Law or traditional Jewish customs, or those whose professions (like tax collectors or prostitutes) were considered morally compromising. Jesus uses them as a baseline to illustrate that even people generally regarded as unrighteous are capable of basic, reciprocal love. His point is that His followers must exceed this common human standard, as He teaches throughout the Sermon on the Plain.
Christ-Centered Fulfillment
Luke 6:32, though a challenging ethical command, finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. He did not merely teach about a radical, non-reciprocal love; He perfectly lived it out. While "sinners love those who love them," Christ loved us while we were still sinners and His enemies. His entire ministry, culminating in His sacrificial death on the cross, is the supreme demonstration of agape love—a love that sought no personal gain, expected no return, and was extended to the undeserving. The "thank" or "reward" that believers receive for loving in this Christ-like manner is not an earthly one, but participation in the divine nature and the commendation of God, as seen in the promise of being "children of the Most High". Through His Holy Spirit, Christ empowers believers to manifest this supernatural love, transforming our natural inclination towards reciprocity into a reflection of His own boundless grace, making us living testimonies to the Kingdom of God (Galatians 5:22-23).