Matthew 5:44 is the 44th verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This is the second verse of the final antithesis, that on the commandment to Love thy neighbour as thyself. Jesus has just stated that some had taught that one should "hate your enemies" and in this verse he rejects this view.
In the King James Version of the Bible the text reads:
But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
The World English Bible translates the passage as:
But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you,
Video Matthew 5:44
Precursors
This is one of the most important verses in the entire New Testament. Ulrich Luz states that the ideas expressed in this verse are "considered the Christian distinction and innovation." "Love thy enemies" is what separates Christianity from all earlier religions. Nolland disagrees with this, seeing a number of historical precedents. These include the Babylonian text the Counsels of Wisdom, which says "Do not return evil to the man who disputes with you; requite with kindness your evil-doer... smile on your adversary." Nolland also cites the Egyptian Instruction of Amenemope, which says
Row that we may ferry the evil man away,
For we will not act according to his evil nature;
Lift him up, give him your hand,
And leave him [in] the hands of god;
Fill his gut with your own food
That he may be sated and ashamed.
Similarly, the Book of Proverbs says:
If your enemies are hungry, give them bread to eat;
and if they are thirsty, give them water to drink.
Nolland claims that we should see parallels in the works of Greek and Roman writers such as Cicero, Seneca, and the Cynics.
Maps Matthew 5:44
Historical context
Enemies is a broad term that applies to all manner of foes and adversaries. In this verse persecutors are specifically mentioned. At the time Matthew was writing the Christian community had recently faced considerable persecution under Nero. The entire Jewish community at both Jesus and Matthew's time was subject to persecution by the Romans. (see History of the Jews in the Roman Empire, Persecution of Christians in the New Testament, and Anti-Christian policies in the Roman Empire)
Interpretations
Love
The meaning of the word love is more restricted in Greek than in English. Barclay notes that Greek had four different words that are normally translated as love. The Greek words for love for a family member, stergein; sexual love, eros; and deep affection, philia; are not used in this verse. Rather the author of Matthew uses agapan, which Barclay translates as continued benevolence. This term occurs seven more times in Matthew, and 140 times in the NT.
Reception
Christian tradition
The author of Matthew places this verse in the final antithesis, a summary of all that been stated in the Sermon. Early church thinkers also saw this as one of Jesus' most important teachings.
Activists and Social Theorists
Nietzsche argued that love of one's enemies is weakness and dishonesty. Gene Sharp believes that it is not necessary for activists to express love for their opponents or to convert these opponents to their perspective in order for activists to achieve their desired policy changes. Instead, Sharp follows James Farmer in emphasizing that through nonviolent tactics, those in power can be forced by public pressure to concede to popular demands.
Spiritual Thinkers
The Dalai Lama has expressed support for a certain understanding of love of enemies.
See also
- Christian pacifism
- Tolstoyan movement
Notes and references
Notes
References
Source of the article : Wikipedia
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