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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
18 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).
For He taught us to pray for our enemies also, saying, 'Love your enemies; be kind and merciful, as your heavenly Father is.'
And in addition to all this we pray for you, that Christ may have mercy upon you. For He taught us to pray for our enemies also, saying, 'Love your enemies; be kind and merciful, as your heavenly Father is.' For we see that the Almighty God is kind and merciful, causing His sun to rise on the unthankful and on the righteous, and sending rain on the holy and on the wicked; all of whom He has taught us He will judge.
Now, that the God and Father of our Lord Jesus is good, the Word Himself will again avouch: "For He is kind to the unthankful and the evil; "and further, when He says "Be merciful, as your Father is merciful."
" Now, when He commands that a debt be remitted to a man who shall be unable to pay it (for it is a still stronger argument when He forbids its being asked for from a man who is even able to repay it), what else does He teach than that we should lend to those of whom we cannot receive again, inasmuch as He has imposed so great a loss on lending? "And ye shall be the children of God." What can be more shameless, than for him to be making us his children, who has not permitted us to make children for ourselves by forbidding marriage? How does he propose to invest his followers with a name which he has already erased? I cannot be the son of a eunuch Especially when I have for my Father the same great Being whom the universe claims for its! For is not the Founder of the universe as much a Father, even of all men, as (Marcion's) castrated deity, who is the maker of no existing thing? Even if the Creator had not united male and female, and if He had not allowed any living creature whatever to have children, I yet had this relation to Him before Paradise, before the fall, before the expulsion, before the two became one.
"Because," says He, "He is kind unto the unthankful and to the evil." Well done, Marcion! how cleverly have you withdrawn from Him the showers and the sunshine, that He might not seem to be a Creator! But who is this kind being which hitherto has not been even known? How can he be kind who had previously shown no evidences of such a kindness as this, which consists of the loan to us of sunshine and rain?-who is not destined to receive from the human race (the homage due to that) Creator,-who, up to this very moment, in return for His vast liberality in the gift of the elements, bears with men while they offer to idols, more readily than Himself, the due returns of His graciousness.
For he will merit its fruit who has not yet used more than he who has already withal abused it; and remedies will be more effective on their first application than when outworn. No doubt the Lord is "kind" to "the unthankful," rather than to the ignorant! and "merciful" to the "reprobates" sooner than to such as have yet had no probation! so that in-suits offered to His clemency do not rather incur His anger than His caresses! and He does not more willingly impart to strangers that (clemency) which, in the case of His own sons, He has lost, seeing that He has thus adopted the Gentiles while the Jews make sport of His patience! But what the Psychics mean is this-that God, the Judge of righteousness, prefers the repentance to the death of that sinner who has preferred death to repentance! If this is so, it is by sinning that we merit favour.
This, he says, is ocean, "generation of gods and generation of men" ever whirled round by the eddies of water, at one time upwards, at another time downwards. But he says there ensues a generation of men when the ocean flows downwards; but when upwards to the wall and fortress and the cliff of Luecas, a generation of gods takes place. This, he asserts, is that which has been written: "I said, Ye are gods, and all children of the highest; " "If ye hasten to fly out of Egypt, and repair beyond the Red Sea into the wilderness," that is, from earthly intercourse to the Jerusalem above, which is the mother of the living; "If, moreover, again you return into Egypt," that is, into earthly intercourse, "ye shall die as men." For mortal, he says, is every generation below, but immortal that which is begotten above, for it is born of water only, and of spirit, being spiritual, not carnal. But what (is born) below is carnal, that is, he says, what is written. "That which is born of the flesh is flesh, and that which is born of the spirit is spirit." This, according to them, is the spiritual generation. This, he says, is the great Jordan which, flowing on (here) below, and preventing the children of Israel from departing out of Egypt-I mean from terrestrial intercourse, for Egypt is with them the body,-Jesus drove back, and made it flow upwards.
(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.
(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?
(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?
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.
(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.
And your reward will be great, and you will be sons of the Most High. No greater reward can there be than for the sons of men, born of the earth, to become the sons of the Most High, who is in the heavens. Therefore, what he says: And you will be sons of the Most High, is to be understood from that rule by which John also says: He gave them power to become children of God. For there is one who is naturally the Son, who does not know sin at all. But we, having received the power, are made sons, to the extent that we fulfill those things commanded by him. Hence the apostolic discipline calls it adoption, by which we are called into eternal inheritance, so that we might be co-heirs. Therefore, he does not say: Do these things because you are sons, but do these things, and you will be sons. When, however, he calls us to this through the Only Begotten, he calls us to his likeness.
Because he himself is kind (he says) to the ungrateful and the wicked, etc. God is kind to the ungrateful and the wicked, either by his manifold mercy, by which he even saves animals, granting temporal goods, or by the singular grace of heavenly gifts, by which he glorifies only the elect, inspiring them. But whether you understand this, or that, or both, it is done by the great goodness of God, which is commanded to us to imitate, if we wish to be sons of God.
Nonetheless, love your enemies, and do good, and lend, expecting nothing in return. For the love and benefit of mutual sinners, which is fruitless, now shows how these should be fruitfully done by the faithful. Indeed, anyone who receives borrows, even if he himself is not to repay. For when God restores more to the merciful, everyone who offers a benefit lends. Or if it is not pleasing to accept the borrower, except him who is to repay, it is to be understood that the Lord has embraced these two kinds of giving. For we either give as a gift what we give benevolently or we lend to someone who will repay. Because many (as it is written) have considered interest a gain and have made a nuisance of themselves to those who help them, many have not lent out of wickedness but feared to be defrauded without charge. The divine authority also remedies this weakness, saying: And lend, expecting nothing in return (Luke VI). That is, not fixing the hope of reward on man. For whether he repays what you have lent, or God repays what you did at His command, your inheritance will be eternal. For the sinner borrows and does not repay, but the righteous is merciful and lends (Psalm CXI). For those who bless him shall possess the land (Psalm XXXVI). And elsewhere when he said: The man who is gracious and lends, he shall be remembered forever (Psalm CXI).
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 6:35 stands as a profound articulation of Jesus's radical ethical demands, calling believers to embody a love and generosity that transcends human reciprocity and worldly expectations. This verse challenges disciples to extend unconditional benevolence even to those who are hostile or ungrateful, promising that such actions align them with the very character of God, leading to a great spiritual reward and confirming their identity as children of the Highest. It encapsulates a core principle of Kingdom living: to mirror God's impartial kindness towards all humanity.
Context
Literary Context
Luke 6:35 is situated within Jesus's "Sermon on the Plain" (Luke 6:20-49), a pivotal discourse that parallels the Sermon on the Mount in Matthew's Gospel. Immediately preceding this verse, Jesus issues the challenging commands to "love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you." He then presents the "golden rule" in reverse, urging, "And as you wish that others would do to you, do so to them." Luke 6:32-34 further sharpens the contrast between conventional, reciprocal love and the divine standard, highlighting that even sinners love those who love them or lend to those from whom they expect repayment. Luke 6:35, therefore, serves as the climactic summary and motivation for this radical ethic, providing both the ultimate example (God's character) and the ultimate reward (divine sonship). The subsequent verses, such as Luke 6:36, continue to elaborate on the call to mercy and non-judgment, reinforcing the themes of God's character as the model for His followers.
Historical & Cultural Context
In the Greco-Roman world, the concept of reciprocity (Latin: do ut des, "I give so that you may give") was fundamental to social and economic interactions. Patronage systems, where favors and gifts were exchanged with the expectation of return, were deeply ingrained. Within Jewish society, while the Law commanded love for one's neighbor (Leviticus 19:18), the interpretation often did not extend to enemies, and the principle of lex talionis ("eye for an eye") was understood as a basis for justice. Jesus's teaching in Luke 6:35 directly challenges these prevailing norms. By commanding love for enemies and lending without expectation of return, Jesus subverts the transactional nature of human relationships, calling His disciples to operate by a higher, divine economy that prioritizes unconditional grace over earned merit or anticipated recompense. This was a revolutionary concept that defied both conventional wisdom and common practice of the day.
Key Themes
This verse powerfully encapsulates several overarching themes central to Jesus's teaching and the broader Lukan narrative. First, it underscores the theme of Radical Love and Selfless Generosity, demanding an active, benevolent love (agape) that extends beyond natural affection or self-interest, even to those who are hostile. This is not merely passive non-retaliation but proactive well-doing, as seen in the call to "do good" and "lend, hoping for nothing again." Second, it highlights the theme of Divine Sonship and Reward, promising that those who embody this love will receive a "great reward" and "be the children of the Highest." This signifies not just an honorific title but a transformative identity, reflecting God's nature and participating in His family. This concept is echoed in Matthew 5:9, where peacemakers are called children of God. Finally, the verse emphasizes the theme of Imitating God's Character. The ultimate motivation for such radical behavior is God's own nature: "for he is kind unto the unthankful and to the evil." This mirrors the divine impartiality described in Matthew 5:45, where God causes His sun to rise and rain to fall on both the righteous and the unrighteous, demonstrating His universal, unmerited grace.
Exposition and Analysis
Key Word Analysis
"to love (in a social or moral sense)." This is the verb form of agape, denoting a selfless, unconditional, and deliberate choice of benevolent goodwill, rather than merely emotional affection (which would be phileo). It is a love that acts for the well-being of the other, regardless of their worthiness or the recipient's response.
"to hope out, i.e., fully expect." Combined with G3367 (mēdeís, "not even one"), this phrase means "expecting nothing in return" or "having no expectation of repayment." It emphasizes the pure, unadulterated nature of the generosity, highlighting a giving heart that seeks no earthly recompense or reciprocal benefit.
"hurtful, i.e., evil (properly, in effect or influence)." This word describes those who are morally culpable, wicked, or harmful in their actions and character. God's kindness extends even to those who actively oppose Him or commit acts of wickedness, providing the ultimate example for believers to emulate.
Verse Breakdown
"But love ye your enemies,"
This is the foundational and most challenging command. The introductory "But" (G4133, plḗn) emphasizes the stark contrast with the worldly, reciprocal love described in the preceding verses. The command to "love" (G25, agapáō) implies a volitional act of benevolent goodwill, not merely a feeling, directed toward those who are actively hostile (G2190, echthrós). It demands a radical reorientation of one's disposition and actions towards adversaries.
"and do good,"
This clause specifies the practical outworking of loving one's enemies. "Do good" (G15, agathopoiéō) means to act as a well-doer, to perform beneficial and virtuous deeds. It moves the command beyond a mere internal attitude to tangible, positive actions that benefit even those who are antagonistic.
"and lend, hoping for nothing again;"
This further concretizes the call to selfless generosity, particularly in the economic sphere. To "lend" (G1155, daneízō) without "hoping for nothing again" (G560, apelpízō combined with G3367, mēdeís) directly counters the prevailing cultural norm of lending with an expectation of interest or repayment. It calls for an act of pure, uncalculating benevolence, reflecting a trust in divine provision rather than human reciprocity.
"and your reward shall be great,"
Jesus promises a significant recompense for those who obey these challenging commands. This "reward" (G3408, misthós) is not primarily material or earthly, but spiritual and eternal, signifying divine favor and blessing that far surpasses any earthly gain or loss. The term "great" (G4183, polýs) emphasizes the immense value and abundance of this spiritual inheritance.
"and ye shall be the children of the Highest:"
This is the ultimate spiritual reward and identity. To "be the children" (G5207, huiós) of "the Highest" (G5310, hýpsistos, referring to God) means to reflect God's character and participate in His divine nature. It signifies a profound spiritual kinship and adoption into God's family, where one's actions align with the very essence of the Father.
"for he is kind unto the unthankful and [to] the evil."
This final clause provides the theological rationale and motivation for the preceding commands. God Himself serves as the supreme example of unconditional kindness (G5543, chrēstós). His benevolent disposition extends even to those who are "unthankful" (G884, acháristos)—those who lack gratitude or acknowledge His goodness—and to "the evil" (G4190, ponērós)—those who are morally corrupt or actively wicked. Believers are called to imitate this boundless, impartial, and unmerited grace of God.
Literary Devices
Luke 6:35 employs several powerful literary devices to convey its radical message. Hyperbole is evident in the extreme nature of the command to "love your enemies" and "lend, hoping for nothing again," pushing beyond conventional human behavior to highlight the extraordinary demands of Kingdom ethics. This creates a stark Contrast between the world's transactional system of reciprocity ("if you love those who love you, what credit is that to you?") and God's boundless, unconditional generosity. The phrase "ye shall be the children of the Highest" functions as a profound Metaphor for spiritual identity and character alignment, suggesting that those who live out this radical love embody the very nature of God. Finally, the concluding rationale, "for he is kind unto the unthankful and to the evil," serves as a direct call to Imitation, presenting God's impartial kindness as the ultimate model for His followers, thereby grounding the challenging ethical demands in the divine character.
Theological and Thematic Connections
Luke 6:35 is a cornerstone of Christian ethics, revealing the heart of God's character and the transformative nature of the New Covenant. It moves beyond the Old Testament principle of "love your neighbor" to encompass even one's adversaries, demonstrating that genuine love (agape) is not contingent on the recipient's worthiness or the expectation of return. This radical generosity reflects the very essence of God, who, in His sovereign grace, extends kindness and provision to all, regardless of their response or moral standing. For believers, embracing this ethic means participating in the divine nature, becoming true reflections of the Father's boundless love and mercy in a world often driven by self-interest and retribution. It is a call to live out the values of God's Kingdom, where grace abounds and love triumphs over hatred and injustice.
Reflection and Application
Luke 6:35 presents a profound challenge to our natural inclinations, urging us to transcend the human tendency towards reciprocity and self-preservation. To "love your enemies, and do good, and lend, hoping for nothing again" is to step into a divine economy of grace, where our actions are not dictated by what we might receive, but by the overflowing love of God within us. This command calls us to cultivate a heart that seeks the well-being of others, even those who have wronged us or shown us unkindness. It invites us to release the burden of resentment and the desire for vengeance, choosing instead to be channels of God's impartial kindness. By extending grace to the unthankful and the evil, we not only reflect God's character but also participate in His redemptive work, demonstrating a love that has the power to transform hearts and break cycles of bitterness. This path is undoubtedly difficult, requiring supernatural strength and a constant reliance on God's Spirit, but the promised reward—to be children of the Highest—is an identity of unparalleled honor and spiritual richness.
Questions for Reflection
FAQ
Does "hoping for nothing again" mean I should never expect repayment for a loan?
While the literal interpretation of "hoping for nothing again" (Greek: meden apelpizontes) can mean "despairing of nothing," in this context, it is widely understood as "expecting nothing in return" or "having no expectation of repayment." This command is not a blanket prohibition against all lending with interest or repayment terms, which was common practice and regulated in the Old Testament (e.g., Deuteronomy 23:19-20). Instead, Jesus is emphasizing a radical posture of generosity and trust in God's provision, particularly when lending to those in need who may not be able to repay. It challenges the transactional mindset and encourages a benevolent spirit that is willing to give without the security of earthly recompense, mirroring God's own unmerited grace. The focus is on the heart's disposition—a willingness to give freely, even if the loan becomes a gift, rather than a strict legalistic rule for all financial transactions.
Christ-Centered Fulfillment
Luke 6:35 finds its ultimate fulfillment in the person and work of Jesus Christ, who perfectly embodied the radical love and selfless generosity He commanded. He did not merely teach His disciples to love their enemies; He lived it out, extending kindness and healing to those who opposed Him and ultimately offering His life as a sacrifice for a world that was "unthankful and evil." The apostle Paul beautifully articulates this in Romans 5:8, stating that "God shows his love for us in that while we were still sinners, Christ died for us." This divine act of love, given without expectation of return from a hostile humanity, is the supreme example of "lending, hoping for nothing again." Through His crucifixion, Jesus prayed for His persecutors, "Father, forgive them, for they know not what they do," demonstrating the pinnacle of love for enemies. Furthermore, by His resurrection, Christ enables believers, through the indwelling Holy Spirit, to become true "children of the Highest," empowered to live out this same radical love. The Spirit cultivates the "fruit of the Spirit," including love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23), transforming our hearts to reflect the very character of God, who is "kind unto the unthankful and to the evil." Thus, Luke 6:35 is not just an ethical ideal but a divine possibility made real through Christ's redemptive work and the Spirit's empowering presence.