Luke 6:35

KJV

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

KJV (with Strong's)

But {G4133} love ye {G25} your {G5216} enemies {G2190}, and {G2532} do good {G15}, and {G2532} lend {G1155}, hoping {G560} for nothing {G3367} again {G560}; and {G2532} your {G5216} reward {G3408} shall be {G2071} great {G4183}, and {G2532} ye shall be {G2071} the children {G5207} of the Highest {G5310}: for {G3754} he {G846} is {G2076} kind {G5543} unto {G1909} the unthankful {G884} and {G2532} to the evil {G4190}.

Complete Jewish Bible

But love your enemies, do good, and lend expecting nothing back! Your reward will be great, and you will be children of Ha`Elyon; for he is kind to the ungrateful and the wicked.

Berean Standard Bible

But love your enemies, do good to them, and lend to them, expecting nothing in return. Then your reward will be great, and you will be sons of the Most High; for He is kind to the ungrateful and wicked.

American Standard Version

But love your enemies, and do them good, and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind toward the unthankful and evil.

Commentary

### 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](/luke/6-27-28 "Luke 6:27-28 - Love Your Enemies")." He then presents the "golden rule" in reverse, urging, "[And as you wish that others would do to you, do so to them](/luke/6-31 "Luke 6:31 - The Golden Rule")." 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](/luke/6-36 "Luke 6:36 - Be Merciful"), 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](/leviticus/19-18 "Leviticus 19:18 - Love Your Neighbor")), 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](/luke/6-33 "Luke 6:33 - Do Good to Your Enemies")" 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](/matthew/5-9 "Matthew 5:9 - Blessed are the Peacemakers"), 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](/matthew/5-45 "Matthew 5:45 - God Makes His Sun Rise on the Evil and Good"), 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
* **love ye (Greek, _agapáō'_):** From G25, "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.
* **hoping for nothing again (Greek, _apelpízō'_):** From G560, "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.
* **evil (Greek, _ponērós'_):** From G4190, "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.

* [Matthew 5:44-48](/matthew/5-44-48 "Matthew 5:44-48 - Love Your Enemies and Be Perfect")
* [Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Own Love Toward Us")
* [1 John 4:7-8](/1_john/4-7-8 "1 John 4:7-8 - God Is Love")

### 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
* **In what specific relationships or situations do I find it most challenging to "love my enemies" or "do good" without expecting anything in return?**
* **How does the understanding of God's kindness to the "unthankful and the evil" motivate or challenge my own acts of generosity and forgiveness?**
* **What practical steps can I take this week to embody the selfless generosity described in Luke 6:35 in my daily interactions?**

### FAQ
**Does "hoping for nothing again" mean I should never expect repayment for a loan?**

Answer: 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](/deuteronomy/23-19-20 "Deuteronomy 23:19-20 - Lending on Interest")). 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](/romans/5-8 "Romans 5:8 - God Demonstrates His Love"), 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](/luke/23-34 "Luke 23:34 - Jesus' Prayer for Forgiveness")," 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](/galatians/5-22-23 "Galatians 5:22-23 - Fruit of the Spirit")), 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.

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

Cross-References

Matthew 5:44

But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

Matthew 5:45

That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

John 13:35

By this shall all [men] know that ye are my disciples, if ye have love one to another.

Proverbs 19:17

¶ He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again.

Romans 5:8

But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

Romans 5:10

For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

Psalms 145:9

The LORD [is] good to all: and his tender mercies [are] over all his works.