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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
11 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.
(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.
"Do not even the Gentiles the same?"
And this most especially we may admire in His teaching, that while in each instance He sets down with very great fullness the prizes of the conflicts; such as "to see God," and "to inherit the kingdom of Heaven," and "to become sons of God," and "like God," and "to obtain mercy," and "to be comforted," and "the great reward:" if anywhere He must needs mention things grievous, He doth this in a subdued tone. Thus in the first place, the name of hell He hath set down once only in so many sentences; and in some other instances too, it is with reserve that He corrects the hearer, and as though he were managing His discourse rather in the way of shaming than threatening him; where He saith, "do not even the publicans the same?" and, "if the salt have lost its savor;" and, "he shall be called least in the kingdom of Heaven."
And there are places where He puts down the sin itself by way of punishment, leaving to the hearer to infer the grievousness of the punishment: as when He saith, "he hath committed adultery with her in his heart;" and, "he that putteth away causeth her to commit adultery;" and, "That which is more than these is of the evil one." For to them that have understanding, instead of the mention of the punishment, the very greatness of the sin is sufficient for correction.
Wherefore also He here brings forward the heathens and the publicans, by the quality of the person putting the disciple to shame. Which Paul too did, saying, "Sorrow not, even as the rest which have no hope;" and, "Even as the Gentiles which know not God."
And to signify that He requires nothing very overpowering, but a little more than was accustomed, He saith, "Do not even the Gentiles the same?" Yet nevertheless He stops not the discourse at this, but makes it end with His rewards, and those good hopes.
"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.
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.
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.
(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 5:47 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. Following His revolutionary command to love your enemies and pray for those who persecute you, 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) culminates in the profound call to be perfect, just as your heavenly Father is 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, 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
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.
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.
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). 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.
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
FAQ
What does Jesus mean by "salute your brethren only"?
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, Samaritans like the woman at the well, 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). 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.