![]() Glossa Ordinaria: "But it should be known, that in the whole body of the Law it is no where written, Thou shalt hate thy enemy. He therefore who loves his neighbour, has ascended one degree, though as yet he hate his enemy which is expressed in that, and shalt hate his enemy which is not to be understood as a command to the justified, but a concession to the weak." 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." Īugustine: "That by the command, Thou shalt love thy neighbour, all mankind were intended, the Lord showed in the parable of the man who was left half dead, which teaches us that our neighbour is every one who may happen at any time to stand in need of our offices of mercy and this who does not see must be denied to none, when the Lord says, Do good to them that hate you." Īugustine: "That there were degrees in the righteousness of the Pharisees which was under the old Law is seen herein, that many hated even those by whom they were loved. ![]() Glossa Ordinaria: "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. Martin Luther King said of this passage: "It's so basic to me because it is a part of my basic philosophical and theological orientation-the whole idea of love, the whole philosophy of love." Commentary from the Church Fathers Instead, Sharp followed James Farmer in emphasizing that through nonviolent tactics, those in power can be forced by public pressure to concede to popular demands. Gene Sharp believed 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. The German philosopher Friedrich Nietzsche argued in his treatise On the Genealogy of Morality (1887) that love of one's enemies is weakness and dishonesty (see Master–slave morality). Early church thinkers also saw this as one of Jesus' most important teachings. The author of Matthew places this verse in the final antithesis, a summary of all that been stated in the Sermon. This term occurs seven more times in Matthew, and 140 times in the NT. Rather the author of Matthew uses agapan, which Barclay translates as continued benevolence. The Greek words for love for a family member, stergein sexual love, eros and deep affection, philia are not used in this verse. Barclay notes that Greek had four different words that are normally translated as love. ![]() The meaning of the word love is more restricted in Greek than in English. The entire Jewish community at both the time of Jesus and the latter 1st century had been 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). In this verse, persecutors are specifically mentioned at the time of its writing (approximately the last quarter of the 1st century), the Christian community had recently faced considerable persecution under Nero. "Enemies" is a broad term for all manner of foes and adversaries. WikiProject Rome may be able to help recruit an expert. The present text shows little awareness of the dynamics of Roman-Jewish and Roman-Christian relations. ![]() The specific problem is: The intent of this paragraph is to put the passage in historical context, and it needs the attention of authors familiar with this historical context. This section needs attention from an expert in Rome. The World English Bible translates the passage as:īut 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, In the King James Version of the Bible the text reads:īut 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 In the chapter, Jesus refutes the teaching of some that one should "hate enemies".Ĭontent The Greek text of Matthew 5:42-45 with a decorated headpiece in Folio 51 recto of Lectionary 240 (12th century) This is the second verse of the final antithesis, that on the commandment to " Love thy neighbour as thyself". Matthew 5:44, the forty-fourth verse in the fifth chapter of the Gospel of Matthew in the New Testament, also found in Luke 6:27–36, is part of the Sermon on the Mount. Sermon on the Mount, altarpiece by Henrik Olrik (1830–1890) at Sankt Matthæus Kirke, Copenhagen, Denmark.
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