Matthew 5:46

KJV

For if ye love them which love you, what reward have ye? do not even the publicans the same?

KJV (with Strong's)

For {G1063} if {G1437} ye love {G25} them which {G3588} love {G25} you {G5209}, what {G5101} reward {G3408} have ye {G2192}? do {G4160} not {G3780} even {G2532} the publicans {G5057} the same {G846}?

Complete Jewish Bible

What reward do you get if you love only those who love you? Why, even tax-collectors do that!

Berean Standard Bible

If you love those who love you, what reward will you get? Do not even tax collectors do the same?

American Standard Version

For if ye love them that love you, what reward have ye? do not even the publicans the same?

Commentary

### SUMMARY
Matthew 5:46 is a rhetorical question posed by Jesus within His Sermon on the Mount, designed to challenge His disciples to a radical, divine standard of love that transcends mere human reciprocity. By contrasting the limited, self-serving love practiced even by tax collectors with the boundless love expected of His followers, Jesus underscores that true righteousness is not found in mirroring the world's conditional affections, but in emulating God's unconditional grace and extending love even to those who offer no return. This verse serves as a crucial point in Jesus' call for a transformative inner disposition that distinguishes His kingdom citizens from the common practices of society.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within Jesus' revolutionary discourse on righteousness in the [Sermon on the Mount](/matthew/5 "Matthew 5 - The Sermon on the Mount Begins"). Specifically, it falls within a section (Matthew 5:38-48) where Jesus systematically reinterprets and elevates the traditional understanding of the Mosaic Law, moving beyond outward compliance to an inward transformation of the heart. Having previously addressed anger, lust, divorce, and oaths, Jesus now tackles the concept of love. He escalates from the "eye for an eye" principle (Matthew 5:38) to the radical command to [love one's enemies and pray for persecutors](/matthew/5-44 "Matthew 5:44 - Love Your Enemies"). Matthew 5:46 serves as a powerful rhetorical question immediately following this command, illustrating the inadequacy of a love that is merely reciprocal and setting the stage for the climactic call to perfection in [Matthew 5:48](/matthew/5-48 "Matthew 5:48 - Be Perfect as Your Father is Perfect").
* **Historical & Cultural Context:** In first-century Judea, the concept of love was often understood within the framework of reciprocal relationships, family loyalty, and community solidarity. The idea of loving one's enemies was profoundly counter-cultural. "Publicans" (tax collectors) were particularly reviled figures in Jewish society. They were Jewish individuals who had bought the right to collect taxes from the Roman authorities, often extorting more than required for personal gain. This made them collaborators with the occupying power and symbols of greed and betrayal. They were socially ostracized and considered sinners, often grouped with prostitutes (e.g., [Matthew 21:31-32](/matthew/21-31-32 "Matthew 21:31-32 - Publicans and Harlots Enter the Kingdom")). By comparing the disciples' potential love to that of publicans, Jesus highlights that merely loving those who love you is a common, even self-serving, human behavior that does not distinguish one as a follower of God.
* **Key Themes:** Matthew 5:46 contributes significantly to several overarching themes in the Sermon on the Mount and the broader Gospel of Matthew. It reinforces the theme of **Radical Righteousness**, emphasizing that true righteousness goes beyond external observance and societal norms, demanding an internal transformation that mirrors God's character. It introduces the theme of **Unconditional Love (Agape)**, distinguishing it from conditional or reciprocal human affection. This love is not based on the worthiness of the recipient but on the character of the giver. Furthermore, the verse highlights the theme of **Divine Distinction**, showing that the conduct of God's children should be visibly different from that of the world, serving as a testimony to God's transformative power. This distinction is crucial for understanding the nature of [kingdom ethics](/matthew/5-20 "Matthew 5:20 - Righteousness Exceeding the Scribes and Pharisees").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **love (Greek, _agapáō'_):** This verb signifies a profound, unconditional, and self-sacrificial love, distinct from mere affection (_phileo_). In this context, it refers to a volitional, deliberate choice to act for the good of another, regardless of their response or merit. Jesus uses this term to describe the divine love that God extends to humanity, and which He calls His followers to emulate. It is a love that seeks the well-being of the beloved, even those who are unlovable or hostile.
* **reward (Greek, _misthós'_):** This noun denotes a payment for service, wages, or recompense, which can be good or bad. In this verse, Jesus questions the "reward" for loving only those who love you. The implication is that such reciprocal love carries no special spiritual merit or divine commendation, as it is a natural human inclination. True spiritual reward, as Jesus teaches, comes from actions motivated by a transformed heart that seeks God's glory, not human approval or reciprocal benefit.
* **publicans (Greek, _telṓnēs'_):** This term refers to tax collectors, who were notorious in Jewish society for their perceived corruption, extortion, and collaboration with the Roman occupiers. They were generally despised and considered morally bankrupt. By citing "publicans," Jesus makes a powerful rhetorical point: if even these morally compromised individuals are capable of loving those who love them, then such a limited form of love cannot be the distinguishing mark of those who claim to follow God. It sets a very low bar for ethical conduct.

#### Verse Breakdown
* **"For if ye love them which love you":** This initial clause sets up a hypothetical scenario based on a common human practice. It describes a conditional, reciprocal love – a natural human tendency to show affection and kindness only to those who reciprocate it. This is not inherently wrong, but Jesus implies it is insufficient for those called to a higher standard.
* **"what reward have ye?":** This rhetorical question challenges the value or spiritual merit of such reciprocal love. Jesus suggests that if one's love is merely a reflection of the love received, it offers no unique spiritual recompense from God. It's a common human transaction, not a divine act. The "reward" here is not necessarily financial, but rather divine approval or spiritual blessing.
* **"do not even the publicans the same?":** This concluding question provides the damning comparison. By equating the disciples' potential behavior with that of "publicans" (tax collectors), Jesus highlights that loving only those who love you is a base-level human behavior, practiced even by those considered morally deficient and outcast. It underscores that such conduct does not differentiate a follower of Christ from the unrighteous, thus failing to reflect God's unique character.

#### Literary Devices
Jesus employs **Rhetorical Question** in Matthew 5:46 to powerfully engage His audience and drive home His point. Instead of directly stating that reciprocal love is insufficient, He asks "what reward have ye?" and "do not even the publicans the same?", forcing His listeners to confront the implications of their own actions and acknowledge the inadequacy of such a limited form of love. This technique is highly effective in prompting self-reflection and highlighting the stark contrast between worldly ethics and the elevated standard of kingdom righteousness. Furthermore, the use of **Analogy** or **Comparison** with "publicans" serves as a vivid and culturally potent example, immediately conveying the low moral standing of the behavior Jesus is critiquing. This comparison is a form of **A fortiori** argument, implying "if even these morally compromised individuals do this, how much more should you, who claim to follow God, do something greater?"

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 5:46 profoundly shapes our understanding of Christian ethics, moving beyond a transactional view of relationships to one rooted in the very nature of God. It challenges believers to embody an _agape_ love that is not contingent on the worthiness or responsiveness of the recipient, but flows from a transformed heart that seeks to imitate God's indiscriminate grace. This divine love is not earned but freely given, reflecting the character of a God who "maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" ([Matthew 5:45](/matthew/5-45 "Matthew 5:45 - God's Universal Grace")). The verse thus serves as a foundational call to a counter-cultural lifestyle, where love becomes a distinguishing mark of discipleship, demonstrating God's kingdom values in a world often driven by self-interest and reciprocity.

* [Luke 6:32-34](/luke/6-32-34 "Luke 6:32-34 - Lending Without Expecting Return")
* [Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")
* [1 John 4:7-12](/1_john/4-7-12 "1 John 4:7-12 - God Is Love")

### REFLECTION AND APPLICATION
Matthew 5:46 serves as a profound mirror, inviting us to critically examine the quality and scope of our own love. In a world that often operates on a quid pro quo basis – "I'll be nice to you if you're nice to me" – Jesus calls us to a radical departure. This verse compels us to ask if our love is merely a reflection of natural human affection, limited to friends, family, and those who benefit us, or if it flows from the boundless, unconditional love of God that has been poured into our hearts. True discipleship is marked by a love that extends beyond comfort zones, embracing the difficult, the unlovable, and even the hostile. It means actively seeking the good of those who may oppose us, forgive those who wrong us, and pray for those who persecute us, not for any earthly reward, but as a genuine expression of God's character working through us. This transformative love is the most powerful testimony to the kingdom of God.

#### Questions for Reflection
* **In what areas of my life is my love primarily reciprocal, and how can I intentionally extend _agape_ love to those who do not or cannot reciprocate?**
* **How does my current understanding of "reward" influence my actions, and how can I shift my focus to seeking God's approval rather than human recognition?**
* **What specific steps can I take this week to demonstrate unconditional love to someone who might be considered an "enemy" or difficult person in my life, reflecting God's character?**

### FAQ
**What does Jesus mean by "reward" in this verse?**

Answer: In Matthew 5:46, "reward" (Greek: _misthós_) refers not to a financial payment, but to a spiritual recompense, divine commendation, or merit in God's eyes. Jesus is questioning the spiritual value of a love that is merely reciprocal. If one only loves those who love them back, that action carries no special merit or distinction from God, because it's a common human trait, even practiced by those considered unrighteous like the publicans. The true "reward" Jesus speaks of elsewhere in the Sermon on the Mount (e.g., [Matthew 6:1-6](/matthew/6-1-6 "Matthew 6:1-6 - True Righteousness and Reward")) comes from actions motivated by a pure heart, seeking God's glory and demonstrating His character, not from seeking human praise or reciprocal benefit.

### CHRIST-CENTERED FULFILLMENT
Matthew 5:46, 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 loving those who do not love you; He _lived_ it. His entire ministry was an outpouring of _agape_ love towards a world that largely rejected Him. While we were yet sinners and enemies of God, Christ died for us ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love While We Were Still Sinners")). He extended grace to tax collectors like [Levi (Matthew)](/luke/5-27-32 "Luke 5:27-32 - Jesus Calls Levi"), dined with sinners, and offered salvation to those who despised Him. On the cross, He prayed for His persecutors, "Father, forgive them; for they know not what they do" ([Luke 23:34](/luke/23-34 "Luke 23:34 - Jesus Prays for His Persecutors")). Jesus' life, death, and resurrection are the supreme demonstration of love extended to those who offered no "reward" in return, but rather hostility and rejection. He is the perfect example of the "perfect" love called for in [Matthew 5:48](/matthew/5-48 "Matthew 5:48 - Be Perfect as Your Father is Perfect"), enabling believers, through the indwelling Holy Spirit, to also manifest this divine, counter-cultural love that distinguishes them as children of God ([John 13:34-35](/john/13-34-35 "John 13:34-35 - A New Commandment: Love One Another")).

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

Luke 6:32

For if ye love them which love you, what thank have ye? for sinners also love those that love them.

Luke 6:35

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

1 Peter 2:20

For what glory [is it], if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer [for it], ye take it patiently, this [is] acceptable with God.

1 Peter 2:23

Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed [himself] to him that judgeth righteously:

Matthew 11:19

The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.

Matthew 9:10

And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.

Matthew 9:11

And when the Pharisees saw [it], they said unto his disciples, Why eateth your Master with publicans and sinners?