Matthew 5:47

KJV

And if ye salute your brethren only, what do ye more [than others]? do not even the publicans so?

KJV (with Strong's)

And {G2532} if {G1437} ye salute {G782} your {G5216} brethren {G80} only {G3440}, what {G5101} do {G4160} ye more {G4053} than others? do {G4160} not {G3780} even {G2532} the publicans {G5057} so {G3779}?

Complete Jewish Bible

And if you are friendly only to your friends, are you doing anything out of the ordinary? Even the Goyim do that!

Berean Standard Bible

And if you greet only your brothers, what are you doing more than others? Do not even Gentiles do the same?

American Standard Version

And if ye salute your brethren only, what do ye more than others? do not even the Gentiles the same?

Commentary

### SUMMARY
Matthew 5:47 is a pivotal verse within Jesus' Sermon on the Mount, challenging His disciples to transcend conventional human standards of love and social interaction. It serves as a rhetorical question designed to provoke self-reflection, urging believers to demonstrate a distinctive, God-like love that extends beyond reciprocal relationships or familial bonds, thereby distinguishing their righteousness from that of those who operate on purely worldly principles.

### CONTEXT
* **Literary Context:** This verse is situated at the climax of Jesus' teaching on radical love, specifically within the antitheses of the [Sermon on the Mount](/matthew/5 "Matthew 5 - The Sermon on the Mount"). Following His revolutionary command to [love your enemies and pray for those who persecute you](/matthew/5-44 "Matthew 5:44 - Love for Enemies"), Jesus further elaborates on the practical implications of such a love. Verse 46 already poses a similar challenge regarding loving only those who love you, asking what reward there is in such an action, as even "publicans" do the same. Matthew 5:47 then builds on this, narrowing the focus to the act of "saluting" (greeting or showing respect) and reinforcing the idea that a truly transformed heart will exhibit a love that surpasses mere social convention. The entire section ([Matthew 5:43-48](/matthew/5-43-48 "Matthew 5:43-48 - Love for Enemies and Perfection")) culminates in the profound call to [be perfect, just as your heavenly Father is perfect](/matthew/5-48 "Matthew 5:48 - Be Perfect").
* **Historical & Cultural Context:** In first-century Judea, social and religious divisions were pronounced. "Brethren" would typically refer to fellow Jews, especially those within one's religious or social circle. The act of "saluting" or greeting was more than a casual acknowledgment; it was an expression of respect, honor, and fellowship. To restrict such greetings to "brethren only" reflected the prevalent ethnocentric and clannish tendencies of the time. "Publicans" (Greek: _telōnai_) were Jewish tax collectors who worked for the Roman occupying power. They were universally despised by their own people, viewed as traitors, extortionists, and ritually unclean, often grouped with "sinners" and prostitutes. By citing the publicans, Jesus uses a stark, culturally understood example of those considered morally bankrupt, highlighting that even such individuals extend courtesies within their own self-serving groups. This comparison underscores the low bar of conventional righteousness and the need for His followers to exceed it.
* **Key Themes:** Matthew 5:47 contributes significantly to several overarching themes in the Sermon on the Mount and the broader Gospel of Matthew. Firstly, it powerfully reinforces the theme of **Radical Kingdom Ethics**, demonstrating that true righteousness in the Kingdom of God involves a love that transcends human limitations and prejudices, extending even to those considered outsiders or enemies. Secondly, it emphasizes the concept of **Exceeding Righteousness**, a recurrent motif in [Matthew 5](/matthew/5 "Matthew 5 - The Sermon on the Mount"), where Jesus consistently calls His disciples to a standard of internal transformation and external action that surpasses the legalistic interpretations of the Scribes and Pharisees. The phrase "what do ye more" directly addresses this call to a higher, qualitatively superior righteousness. Finally, the verse highlights **Distinguishing Discipleship**, asserting that the genuine follower of Christ is marked by a love that mirrors God's impartial love for all humanity, thereby serving as a visible witness to the transformative power of the Gospel. This love is the hallmark that sets disciples apart from the world.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **salute (Greek, _aspázomai'_):** From a particle of union and a presumed form of a word meaning to enfold in the arms; to embrace, greet, salute, welcome, or take leave. In this context, it implies more than a superficial "hello"; it signifies an act of intentional recognition, respect, and the extension of goodwill, often involving a physical gesture like a hug or a kiss on the cheek, denoting fellowship and honor.
* **more (Greek, _perissós'_):** From a root meaning "beyond"; superabundant in quantity or superior in quality; by implication, excessive; preeminence. This word is crucial, as Jesus is asking what *qualitatively superior* or *superabundant* action the disciples are performing if they only greet their own. It points to a higher standard of conduct that goes "beyond measure" or is "exceedingly" better than the world's norm.
* **publicans (Greek, _telṓnēs'_):** From words meaning "end" or "tax" and "to buy"; a tax-farmer or collector of public revenue. These individuals were Jewish agents who collected taxes for the Roman government, often extorting more than required for personal profit. They were reviled by their own people as traitors, sinners, and ritually unclean, representing the epitome of social and moral outcasts in Jewish society.

#### Verse Breakdown
* **"And if ye salute your brethren only":** This clause sets up the hypothetical scenario. "Saluting" (or greeting) implies showing respect, honor, and extending fellowship. "Your brethren only" refers to those within one's immediate social, religious, or ethnic group – those who are easy to love or who are expected to reciprocate. Jesus highlights the common, reciprocal nature of human relationships, where kindness is often limited to one's own circle.
* **"what do ye more [than others]?":** This is a powerful rhetorical question. The word "more" (Greek: _perissós_) signifies something "superabundant" or "superior" in quality. Jesus challenges His disciples to consider what distinctive, exceptional, or qualitatively superior action they are performing if their love is confined to their own kind. The implication is that such limited love offers no unique witness or spiritual advantage.
* **"do not even the publicans so?":** This final rhetorical question drives the point home with a stark, culturally relevant comparison. "Publicans" were the most despised members of Jewish society, synonymous with sinners and outcasts. Jesus asserts that even these morally compromised individuals extend courtesies and goodwill within their own circles (e.g., to fellow tax collectors or those who benefit them). By drawing this parallel, Jesus exposes the inadequacy of a love that is merely reciprocal or exclusive, demonstrating that such behavior falls short of the Kingdom standard.

#### Literary Devices
Matthew 5:47 employs several potent **Literary Devices** to convey its challenging message. The primary device is a **Rhetorical Question**, posed twice ("what do ye more [than others]?" and "do not even the publicans so?"). These questions are not meant to elicit an answer but to provoke deep self-reflection and highlight the glaring inadequacy of a love limited to one's own circle. By asking, Jesus forces His audience to confront their own biases and the conventionality of their love. Secondly, the verse uses striking **Contrast** by juxtaposing the expected behavior of Jesus' disciples with that of "publicans." This contrast serves to underscore the radical nature of Kingdom ethics; if even the most despised members of society exhibit a certain level of reciprocal kindness, then those claiming to follow Christ must demonstrate a love that is qualitatively superior and universally applied. This comparison functions as a form of **A fortiori** argument, implying that if even the "lesser" (publicans) do this, how much more should the "greater" (disciples) act in a truly distinctive manner.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 5:47 is a profound theological statement on the nature of divine love and the call to embody it as a disciple. It reveals that God's love, unlike human love, is not contingent on merit, reciprocity, or social affinity. By challenging His followers to "do more" than merely saluting their "brethren," Jesus calls them to reflect the impartial, expansive love of their heavenly Father, 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 Impartial Love")). This verse underscores that true righteousness is not merely about avoiding sin or adhering to external rules, but about cultivating an internal disposition of unconditional love that transforms one's interactions with all people, regardless of their social standing, moral character, or relationship to the believer. It is a call to participate in the very character of God, demonstrating a love that actively seeks the good of others, even those who are difficult to love, thereby manifesting the distinguishing mark of Christ's Kingdom.

* [Luke 6:32-36](/luke/6-32-36 "Luke 6:32-36 - Love Your Enemies")
* [Romans 12:9-10](/romans/12-9-10 "Romans 12:9-10 - Marks of a True Christian")
* [1 John 4:7-8](/1_john/4-7-8 "1 John 4:7-8 - God is Love")

### REFLECTION AND APPLICATION
Matthew 5:47 serves as a timeless mirror, inviting us to examine the boundaries of our own love and the authenticity of our discipleship. In a world increasingly fragmented by social, political, and ideological divides, Jesus' question remains piercing: "What do you do more?" It challenges us to move beyond the comfortable confines of our echo chambers and extend genuine respect, kindness, and goodwill to those who are different from us, those with whom we disagree, and even those who may oppose us. This is not a call to condone sin or compromise truth, but to embody the radical, transformative love of Christ in our daily interactions. It means actively seeking opportunities to bridge divides, to listen with empathy, and to offer grace, not because others deserve it, but because we are called to reflect the character of a God who loves indiscriminately. Our love should be a visible testament to the Spirit's work within us, demonstrating a righteousness that truly surpasses the world's standards and draws others to the transformative power of the Gospel.

#### Questions for Reflection
* **In what ways do I tend to limit my expressions of love and respect to "my brethren only" (those within my comfort zone or social circle)?**
* **What specific steps can I take this week to "do more" than the world, by extending genuine goodwill to someone I typically avoid or disagree with?**
* **How does my current approach to relationships reflect or fall short of God's impartial love as described in this verse?**

### FAQ

**What does Jesus mean by "salute your brethren only"?**

Answer: By "salute your brethren only," Jesus is referring to the common human tendency to extend greetings, respect, and kindness exclusively to those within one's own social, familial, or religious group. In the context of first-century Jewish society, "brethren" would refer to fellow Jews, particularly those who shared one's religious or social standing. The act of "saluting" (Greek: _aspázomai_) was more than a casual "hello"; it was an intentional act of showing honor, respect, and fellowship. Jesus is highlighting that merely being kind to those who are like you, or who are expected to reciprocate your kindness, is a low bar that even those considered "sinners" or "outcasts" (like the publicans) meet within their own circles. He is challenging His followers to demonstrate a love that transcends these natural, reciprocal boundaries.

### CHRIST-CENTERED FULFILLMENT
Matthew 5:47 finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. Jesus Himself did not merely "salute His brethren only"; He consistently extended grace, compassion, and reconciliation to the marginalized, the outcast, and even His enemies. His ministry was characterized by radical inclusivity, reaching out to tax collectors like [Zacchaeus](/luke/19-1-10 "Luke 19:1-10 - Zacchaeus the Tax Collector"), Samaritans like the [woman at the well](/john/4-1-42 "John 4:1-42 - Jesus and the Samaritan Woman"), and Gentiles, breaking down every social and religious barrier. The pinnacle of this "more" that Jesus calls for is seen in His sacrificial death on the cross, where He demonstrated God's love for humanity "while we were still sinners" ([Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love Demonstrated")). He did not wait for us to become His "brethren" before offering salvation; rather, His love created brethren out of enemies. Through His Spirit, Christ empowers believers to live out this same radical, self-giving love, enabling them to "do more" than the world by loving those who are unlovely, forgiving those who persecute them, and actively seeking reconciliation, thereby reflecting the very heart of God and fulfilling the new commandment to [love one another as I have loved you](/john/13-34-35 "John 13:34-35 - A New Commandment").

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.

Matthew 5:20

For I say unto you, That except your righteousness shall exceed [the righteousness] of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

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.

Luke 10:4

Carry neither purse, nor scrip, nor shoes: and salute no man by the way.

Luke 10:5

And into whatsoever house ye enter, first say, Peace [be] to this house.

Matthew 10:12

And when ye come into an house, salute it.