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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 5:43–48. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here, lastly, an exposition of that great fundamental law of the second table, Thou shalt love thy neighbour, which was the fulfilling of the law.
I.See here how this law was corrupted by the comments of the Jewish teachers, Mat 5:43.
God said, Thou shalt love thy neighbour; and by neighbour they understood those only of their own country, nation, and religion; and those only that they were pleased to look upon as their friends: yet this was not the worst; from this command, Thou shalt love thy neighbour, they were willing to infer what God never designed; Thou shalt hate thine enemy; and they looked upon whom they pleased as their enemies, thus making void the great command of God by their traditions, though there were express laws to the contrary, Exo 23:4, Exo 23:5; Deu 23:7. Thou shalt not abhor an Edomite, nor an Egyptian, though these nations had been as much enemies to Israel as any whatsoever. It was true, God appointed them to destroy the seven devoted nations of Canaan, and not to make leagues with them; but there was a particular reason for it - to make room for Israel, and that they might not be snares to them; but it was very ill-natured from hence to infer, that they must hate all their enemies; yet the moral philosophy of the heathen then allowed this. It is Cicero's rule, Nemini nocere nisi prius lacessitum injuri - To injure no one, unless previously injured. De Offic. See how willing corrupt passions are to fetch countenance from the word of God, and to take occasion by the commandment to justify themselves.
II.See how it is cleared by the command of the Lord Jesus, who teaches us another lesson:
"But I say unto you, I, who come to be the great Peace-Maker, the general Reconciler, who loved you when you were strangers and enemies, I say, Love your enemies," Mat 5:44. Though men are ever so bad themselves, and carry it ever so basely towards us, yet that does not discharge us from the great debt we owe them, of love to our kind, love to our kin. We cannot but find ourselves very prone to wish the hurt, or at least very coldly to desire the good, of those that hate us, and have been abusive to us; but that which is at the bottom hereof is a root of bitterness, which must be plucked up, and a remnant of corrupt nature which grace must conquer. Note, it is the great duty of Christians to love their enemies; we cannot have complacency in one that is openly wicked and profane, nor put a confidence in one that we know to be deceitful; nor are we to love all alike; but we must pay respect to the human nature, and so far honour all men: we must take notice, with pleasure, of that even in our enemies which is amiable and commendable; ingenuousness, good temper, learning, and moral virtue, kindness to others, profession of religion, etc., and love that, though they are our enemies. We must have a compassion for them, and a good will toward them. We are here told,
1.That we must speak well of them: Bless them that curse you. When we speak to them, we must answer their revilings with courteous and friendly words, and not render railing for railing; behind their backs we must commend that in them which is commendable, and when we have said all the good we can of them, not be forward to say any thing more. See Pe1 3:9. They, in whose tongues is the law of kindness, can give good words to those who give bad words to them.
2.That we must do well to them: "Do good to them that hate you, and that will be a better proof of love than good words. Be ready to do them all the real kindness that you can, and glad of an opportunity to do it, in their bodies, estates, names, families; and especially to do good to their souls." It was said of Archbishop Cranmer, that the way to make him a friend was to do him an ill turn; so many did he serve who had disobliged him.
3.We must pray for them: Pray for them that despitefully use you, and persecute you. Note,
(1.)It is no new thing for the most excellent saints to be hated, and cursed, and persecuted, and despitefully used, by wicked people; Christ himself was so treated.
(2.)That when at any time we meet with such usage, we have an opportunity of showing our conformity both to the precept and to the example of Christ, by praying for them who thus abuse us. If we cannot otherwise testify our love to them, yet this way we may without ostentation, and it is such a way as surely we durst not dissemble in. We must pray that God will forgive them, that they may never fare the worse for any thing they have done against us, and that he would make them to be at peace with us; and this is one way of making them so. Plutarch, in his Laconic Apophthegms, has this of Aristo; when one commended Cleomenes's saying, who, being asked what a good king should do, replied, Tous men philous euergetein̂ tous de echthrous kakōs poiein - Good turns to his friends, and evil to his enemies; he said, How much better is it tous men philous euergetein̂ tous de echthrous philous poiein - to do good to our friends, and make friends of our enemies. This is heaping coals of fire on their heads.
Two reasons are here given to enforce this command (which sounds so harsh) of loving our enemies. We must do it,
[1.]That we may be like God our Father; "that ye may be, may approve yourselves to be, the children of your Father which is in heaven." Can we write a better copy? It is a copy in which love to the worst of enemies is reconciled to, and consistent with, infinite purity and holiness. God maketh his sun to rise, and sendeth rain, on the just and the unjust, Mat 5:45. Note, First, Sunshine and rain are great blessings to the world, and they come from God. It is his sun that shines, and the rain is sent by him. They do not come of course, or by chance, but from God. Secondly, Common mercies must be valued as instances and proofs of the goodness of God, who in them shows himself a bountiful Benefactor to the world of mankind, who would be very miserable without these favours, and are utterly unworthy of the least of them. Thirdly, These gifts of common providence are dispensed indifferently to good and evil, just and unjust; so that we cannot know love and hatred by what is before us, but by what is within us; not by the shining of the sun on our heads, but by the rising of the Sun of Righteousness in our hearts. Fourthly, The worst of men partake of the comforts of this life in common with others, though they abuse them, and fight against God with his own weapons; which is an amazing instance of God's patience and bounty. It was but once that God forbade his sun to shine on the Egyptians, when the Israelites had light in their dwellings; God could make such a distinction every day. Fifthly, The gifts of God's bounty to wicked men that are in rebellion against him, teach us to do good to those that hate us; especially considering, that though there is in us a carnal mind which is enmity to God, yet we share in his bounty. Sixthly, Those only will be accepted as the children of God, who study to resemble him, particularly in his goodness.
[2.]That we may herein do more than others, Mat 5:46, Mat 5:47. First, Publicans love their friends. Nature inclines them to it; interest directs them to it. To do good to them who do good to us, is a common piece of humanity, which even those whom the Jews hated and despised could give as good proofs as of the best of them. The publicans were men of no good fame, yet they were grateful to such as had helped them to their places, and courteous to those they had a dependence upon; and shall we be no better than they? In doing this we serve ourselves and consult our own advantage; and what reward can we expect for that, unless a regard to God, and a sense of duty, carrying us further than our natural inclination and worldly interest? Secondly, We must therefore love our enemies, that we may exceed them. If we must go beyond scribes and Pharisees, much more beyond publicans. Note, Christianity is something more than humanity. It is a serious question, and which we should frequently put to ourselves, "What do we more than others? What excelling thing do we do? We know more than others; we talk more of the things of God than others; we profess, and have promised, more than others; God has done more for us, and therefore justly expects more from us than from others; the glory of God is more concerned in us than in others; but what do we more than others? Wherein do we live above the rate of the children of this world? Are we not carnal, and do we not walk as men, below the character of Christians? In this especially we must do more than others, that while every one will render good for good, we must render good for evil; and this will speak a nobler principle, and is consonant to a higher rule, than the most of men act by. Others salute their brethren, they embrace those of their own party, and way, and opinion; but we must not so confine our respect, but love our enemies, otherwise what reward have we? We cannot expect the reward of Christians, if we rise no higher than the virtue of publicans." Note, Those who promise themselves a reward above others must study to do more than others.
Lastly, Our Saviour concludes this subject with this exhortation (Mat 5:48), Be ye therefore perfect, as your Father which is in heaven is perfect. Which may be understood, 1. In general, including all those things wherein we must be followers of God as dear children. Note, It is the duty of Christians to desire, and aim at, and press toward a perfection in grace and holiness, Phi 3:12-14. And therein we must study to conform ourselves to the example of our heavenly Father, Pe1 1:15, Pe1 1:16. Or, 2. In this particular before mentioned, of doing good to our enemies; see Luk 6:36. It is God's perfection to forgive injuries and to entertain strangers, and to do good to the evil and unthankful, and it will be ours to be like him. We that owe so much, that owe our all, to the divine bounty, ought to copy it out as well as we can.
Historical interpretation
Nine Centuries of Reception
14 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(Hil. Quæst. V. and N. Test. q. 68.) And the souls of them that are slain cry out to be avenged; as the blood of Abel cried out of the ground not with a voice, but in spirit. As the work is said to laud the workman, when he delights himself in the view thereof; for the saints are not so impatient as to urge on what they know will come to pass at the appointed time.
Or, the sun and rain have reference to the baptism with water and Spirit.
Note through what steps we have now ascended hither, and how He has set us on the very pinnacle of virtue. The first step is, not to begin to do wrong to any; the second, that in avenging a wrong done to us we be content with retaliating equal; the third, to return nothing of what we have suffered; the fourth, to offer one's self to the endurance of evil; the fifth, to be ready to suffer even more evil than the oppressor desires to inflict; the sixth, not to hate him of whom we suffer such things; the seventh, to love him; the eighth, to do him good; the ninth, to pray for him. And because the command is great, the reward proposed is also great, namely, to be made like unto God, Ye shall be the sons of your Father which is in heaven.
"Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, love your enemies, and pray for them which despitefully use you: bless them that curse you, do good to them that hate you. That ye may become like 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."
See how He hath set the highest pinnacle on our good deeds. For this is why He teaches not only to endure a blow, but to offer the right cheek also; not only to add the cloak to the coat, but to travel also two miles with him who compels thee to go one; in order that thou mightest receive with all facility that which is much more than these. "But what," one may say, "is more than these?" Not even to count as an enemy him who is doing these things: or rather even somewhat else more than this. For He said not, "do not hate," but "love;" He said not, "do not injure," but "do good."
And if any one should examine accurately, he will see that even to these things somewhat is added, much greater than they are. For neither did He simply command to love, but to pray.
Seest thou how many steps He hath ascended, and how He hath set us on the very summit of virtue? Nay, mark it, numbering from the beginning. A first step is, not to begin with injustice: a second, after he hath begun, to vindicate one's self by equal retaliation; a third, not to do unto him that is vexing us the same that one hath suffered, but to be quiet; a fourth, even to give one's self up to suffer wrongfully; a fifth, to give up yet more than the other, who did the wrong, wishes; a sixth, not to hate him who hath done so; a seventh, even to love him; an eighth, to do him good also; a ninth, to entreat God Himself on his behalf. Seest thou, what height of self-command? Wherefore glorious too, as we see, is the reward which it hath. That is, because the thing enjoined was great, and needed a fervent soul, and much earnestness, He appoints for it also such a reward, as for none of the former. For He makes not mention here of earth, as with respect to the meek; nor of comfort and mercy, as with regard to the mourners and the merciful; nor of the kingdom of Heaven; but of that which was more thrilling than all; our becoming like God, in such wise as men might become so. For He saith, "That ye may become like unto your Father which is in Heaven."
And observe, I pray thee, how neither in this place, nor in the preceding parts, doth He call Him His own Father, but in that instance, "God," and "a great King," when he was discoursing about oaths, and here, "their Father." And this He doth, as reserving for the proper season what He had to say touching these points.
"For if ye love those that love you, what reward have ye? do not even the publicans the same?"
And not only from the example they have in God, doth He urge them on to this, but also from the contrary. This Paul also saith, "Ye have not yet resisted unto blood, striving against sin." If then thou doest these things, thou hast taken thy stand with God; but if thou forsakest them, with the publicans. Seest thou how that the interval between the commandments is not so great as the difference between the persons? Let us not therefore infer this, "the injunction is hard;" but let us consider also the reward, and think whom we are like, if we duly perform it, and to whom equal, if we wander from it.
Thus then to our brother He commands us to be reconciled, and not to desist till we have removed the enmity: but when He is discoursing of persons generally, He subjects us no longer to this necessity, but requires only what is on our part; in this way also making the law easy. For inasmuch as He had said, "They persecuted the prophets which were before you;" lest on occasion of those very words they should be unfavorably disposed towards them, He bids them not only to endure such as do so, but even to love them.
What then can we deserve, who are commanded to emulate God, and are perhaps in a way not so much as to equal the publicans? For if "to love them that love us" be the part of publicans, sinners, and heathens: when we do not even this (and we do it not, so long as we envy our brethren who are in honor), what penalty shall we not incur, commanded as we are to surpass the scribes, and taking our place below the heathens? How then shall we behold the kingdom, I pray thee? how shall we set foot on that holy threshold, who are not surpassing even the publicans? For this He covertly signified, when He said, "Do not even the publicans the same?"
Let us then also emulate this man! For it is a serious charge, the not loving even; but becomes more serious, when although one is loved he loveth not. For if he that loveth one that loveth him be no better than the publicans; he that doth not so much as this ranks with the beasts; yea rather, is even below them. What sayest thou, O man? Lovest thou not him that loveth thee? What then dost thou live for? Wherein wilt thou be of use hereafter? in what sort of matters? in public? in private? By no means; for nothing is more useless than a man that knows not to love. This law even robbers have oftentimes respected, and murderers, and housebreakers; and having only taken salt with one, have been made his friends, letting the board change their disposition, and thou that sharest not salt only, but words and deeds, and comings in and goings out, with him, dost thou not love?
Many measuring the commandments of God by their own weakness, not by the strength of the saints, hold these commands for impossible, and say that it is virtue enough not to hate our enemies; but to love them is a command beyond human nature to obey. But it must be understood that Christ enjoins not impossibilities but perfection. Such was the temper of David towards Saul and Absalom; the Martyr Stephen also prayed for his enemies while they stoned him, and Paul wished himself anathema for the sake of his persecutors. (Rom. 9:3.) Jesus both taught and did the same, saying, Father, forgive them, for they know not what they do. (Luke 23:34.)
For whoso keeps the commandments of God is thereby made the son of God; he then of whom he here speaks is not by nature His son, but by his own will.
But when He calls us to this by the Only-begotten Himself, He calls us to His own likeness. For He, as is said in what follows, makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust. Whether you are to understand His sun as being not that which is visible to the fleshly eyes, but that wisdom of which it is said, She is the brightness of the everlasting light; of which it is also said, The Sun of righteousness has arisen upon me; and again, But unto you that fear the name of the Lord shall the Sun of righteousness arise: so that you would also understand the rain as being the watering with the doctrine of truth, because Christ has appeared to the good and the evil, and is preached to the good and the evil. Or whether you choose rather to understand that sun which is set forth before the bodily eyes not only of men, but also of cattle; and that rain by which the fruits are brought forth, which have been given for the refreshment of the body, which I think is the more probable interpretation: so that that spiritual sun does not rise except on the good and holy; for it is this very thing which the wicked bewail in that book which is called the Wisdom of Solomon, And the sun rose not upon us: and that spiritual rain does not water any except the good; for the wicked were meant by the vineyard of which it is said, I will also command my clouds that they rain no rain upon it. But whether you understand the one or the other, it takes place by the great goodness of God, which we are commanded to imitate, if we wish to be the children of God. For who is there so ungrateful as not to feel how great the comfort, so far as this life is concerned, which that visible light and the material rain bring? And this comfort we see bestowed in this life alike upon the righteous and upon sinners in common. But He does not say, who makes the sun to rise on the evil and on the good; but He has added the word His, i.e. which He Himself made and established, and for the making of which He took nothing from any one, as it is written in Genesis respecting all the luminaries; and He can properly say that all the things which He has created out of nothing are His own: so that we are hence admonished with how great liberality we ought, according to His precept, to give to our enemies those things which we have not created, but have received from His gifts.
But who can either be prepared to bear injuries from the weak, in as far as it is profitable for their salvation; and to choose rather to suffer more injustice from another than to repay what he has suffered; to give to every one that asks anything from him, either what he asks, if it is in his possession, and if it can rightly be given, or good advice, or to manifest a benevolent disposition, and not to turn away from him who desires to borrow; to love his enemies, to do good to those who hate him, to pray for those who persecute him—who, I say, does these things, but the man who is fully and perfectly merciful? And with that counsel misery is avoided, by the assistance of Him who says, I desire mercy, and not sacrifice. Blessed, therefore, are the merciful: for they shall obtain mercy. But now I think it will be more convenient, that at this point the reader, fatigued with so long a volume, should breathe a little, and recruit himself for considering what remains in another book.
As that, Thou shalt not lust, was not spoken to the flesh, but to the spirit, so in this the flesh indeed is not able to love its enemy, but the spirit is able; for the love and hate of the flesh is in the sense, but of the spirit is in the understanding. If then we feel hate to one who has wronged us, and yet will not to act upon that feeling, know that our flesh hates our enemy, but our soul loves him.
He was careful to say, On the righteous and the unrighteous, and not 'on the unrighteous as on the righteous;' for God gives all good gifts not for men's sake, but for the saints' sake, as likewise chastisements for the sake of sinners. In bestowing His good gifts, He does not separate the sinners from the righteous, that they should not despair; so in His inflictions, not the righteous from sinners that they should be made proud; and that the more, since the wicked are not profited by the good things they receive, but turn them to their hurt by their evil lives; nor are the good hurt by the evil things, but rather profit to increase of righteousness.
For as our sons after the flesh resemble their fathers in some part of their bodily shape, so do spiritual sons resemble their father God, in holiness.
Because the utmost perfection of love cannot go beyond the love of enemies, therefore as soon as the Lord has bid us love our enemies, He proceeds, Be ye then perfect, as your Father which is in heaven is perfect. He indeed is perfect, as being omnipotent; man, as being aided by the Omnipotent. For the word 'as' is used in Scripture, sometimes for identity, and equality, as in that, As I was with Moses, so will I be with thee; (Josh. 1:5.) sometimes to express likeness only as here.
(Mor. xxii. 11.) Love to an enemy is then observed when we are not sorrowful at his success, or rejoice in his fall. We hate him whom we wish not to be bettered, and pursue with ill-wishes the prosperity of the man in whose fall we rejoice. Yet it may often happen that without any sacrifice of charity, the fall of an enemy may gladden us, and again his exaltation make us sorrowful without any suspicion of envy; when, namely, by his fall any deserving man is raised up, or by his success any undeservedly depressed. But herein a strict measure of discernment must be observed, lest in following out our own hates, we hide it from ourselves under the specious pretence of others' benefit. We should balance how much we owe to the fall of the sinner, how much to the justice of the Judge. For when the Almighty has struck any hardened sinner, we must at once magnify His justice as Judge, and feel with the other's suffering who perishes.
If then sinners be led by nature to show kindness to those that love them, with how much greater show of affection ought you not to embrace even those that do not love you? For it follows, Do not even the publicans so? The publicans are those who collect the public imposts; or perhaps those who pursue the public business or the gain of this world.
Ethnici, that is, the Gentiles, for the Greek word ἔθνος is translated 'gens' in Latin; those, that is, who abide such as they were born, to wit, under sin.
Let us tremble with fear since we are not the equal of the publicans, but hate even those who love us.
(non occ.) The Lord has taught above that we must not resist one who offers any injury, but must be ready even to suffer more; He now further requires us to show to them that do us wrong both love and its effects. And as the things that have gone before pertain to the completion of the righteousness of the Law, in like manner this last precept is to be referred to the completion of the law of love, which, according to the Apostle, is the fulfilling of the Law.
(ord.) But it should be known, that in the whole body of the Law it is no where written, Thou shalt hate thy enemy. But it is to be referred to the tradition of the Scribes, who thought good to add this to the Law, because the Lord bade the children of Israel pursue their enemies, and destroy Amalek from under heaven.
(ord.) They who stand against the Church oppose her in three ways; with hate, with words, and with bodily tortures. The Church on the other hand loves them, as it is here, Love your enemies; does good to them, as it is, Do good to them that hate you; and prays for them, as it is, Pray for them that persecute you and accuse you falsely.
(non occ.) To love one that loves us is of nature, but to love our enemy of charity. If ye love them who love you, what reward have ye? to wit, in heaven. None truly, for of such it is said, Ye have received your reward. But these things we ought to do, and not leave the other undone.
(non occ.) But if you only pray for them that are your kinsfolk, what more has your benevolence than that of the unbelieving? Salutation is a kind of prayer.
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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. 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 5:46 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.
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). 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.
Exposition and Analysis
Key Word Analysis
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.
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.
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). 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.
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
FAQ
What does Jesus mean by "reward" in this verse?
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) 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). He extended grace to tax collectors like Levi (Matthew), 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). 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, 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).