Jesus was extreme on some points

JESUS WAS EXTREME ON SOME POINTS
EDITED BY GLENN PEASE
Luke 6:27-3027"But to you who are listeningI say:
Love your enemies, do good to those who hate you,
28bless thosewho curse you, pray for those who
mistreatyou. 29If someoneslaps you on one cheek,
turn to them the other also. If someonetakes your
coat, do not withhold your shirt from them. 30Giveto
everyone who asks you, and if anyone takes what
belongs to you, do not demand it back.
BIBLEHUB RESOURCES
Seeking The Highest GoodFrom The Highest Motive
Luke 6:27, 28, 32-35
W. Clarkson
In these words our Lord commends to us -
I. THE HIGHEST CONCEIVABLE MORAL EXCELLENCE. There are
four gradations by which we may ascendfrom the devilish to the Divine, in
spirit and in character.

1. We may hate those who love us. There are bad men bad enough, like
enough to the evil one himself, to positively hate those who are trying to
redeem them, who repay the devoted efforts of their truest friends with sneers
and revilings.
2. We may hate those who hate us. Not only may we do this, we do it. As sin
has perverted it, it is in the human heart to return hatred for hatred, blow for
blow.
3. We may love those who love us. Mostmen are equal to that: "Sinners also
love those that love them."
4. We may love those who hate us. "I say unto you, Love your enemies, do
goodto them which hate you," etc. Let us understand whom Christ would
have us considerour enemies, and whom, as such, he would have us love.
These are not only our national enemies;but they are certainly included. To
allow ourselves to be carried into the current of bitter animosity againstthose
with whom our country is at strife, so as to rejoice in their suffering and their
death, - this is here rebuked by our Master. But our "enemies" are more often
found at home. They include all those whose relationto ourselves is likely to
provoke ill feeling; e.g. those effectivelyopposing us in counselor debate;
those successfullycontending with us in business;those engaged in vindicating
their "rights" (as they seemto them) againstus; those whose material
interests clashwith ours; those who have spokenagainstus or have takenany
active steps to injure us. We must also understand what Christ meant by our
loving these. Clearly he could not have intended that we should cherish
toward them that full and complete friendship which is the very precious fruit
of gratitude and esteem, and which canonly be felt toward those to whom we
owe greatthings, or for whom we have a real veneration. That is impossible in
the nature of things. But it is not impossible, it is quite open to us, to extract

from our heart every root of bitterness towardour enemies, to exclude all
desire for their ill fortune; and, going much further than that, to nourish in
our souls a positively kind feeling toward them, a readiness to serve them;
nay, more, to form the habit of praying for them, and of looking out for an
opportunity to show them kindness. Surely this is the supreme thing in human
morality. No teacherhas summoned us to climb higher than this; no learner
has reacheda loftier summit. And Christ asks us to do this -
II. FROM THE HIGHEST CONCEIVABLE MOTIVE. We might endeavour
after this true nobility because:
1. God positively requires it of us (Mark 11:26; Matthew 18:35).
2. It is the noblestvictory over ourself. "He that ruleth his spirit is greater
than he that taketh a city."
3. It is the greatestvictoryover others. "In so doing thou shalt heap coals of
fire on his' head." But there is an incentive higher than these - the highestof
all; it is that which our Lord gives us in the text; because:
4. By so doing we resemble God himself. "Ye shall be the children of the
Highest: for he is kind unto the unthankful and to the evil." Here is the loftiest
aspiration cherishedfor the loftiest reason. Think kindly of those who are
judging harshly of you; feel friendly towardthose who are feeling bitterly
about you; speak generouslyof those who are talking disparagingly of you; do
deeds of kindness to those who are acting unhandsomely toward you; bend the
knee in prayer on behalf of those who are persecuting you; - do this because
then you will be breathing the very atmosphere of magnanimity which God
breathes in heaven, because youwill then be animated by the very spirit by

which he is prompted in all he is doing there, because youwill then be ruling
your humble life by the very principles on which he is ruling his broad and
boundless empire. "Love ye your enemies... andyour reward shall be great;"
indeed, you shall be "the children of the Highest;" the mind that is in him
shall be in you, you shall then be perfected(Matthew 5:48), crowning every
other virtue and grace of your character, evenas God crowns all his other
attributes, with the glorious, regal, transcendentexcellencyofan
unquenchable, victorious love. - C.
Biblical Illustrator
But I sayunto you which hear, Love your enemies.
Luke 6:27-30
The ideal of Christianity
H. W. Beecher.

This passageis in earnest. You are to do this. Why? In order that you may
come into the family of God. Here is not simply an additional moral maxim,
but it is a critical turning thing. Whereas nature says, "Use all your powers of
body and mind to repel injuries, and to punish those that are againstyou";
the spiritual kingdom says, "Use none of them; forgive, love, pray for, bless,
help, carry a little heavenin your souls, and make it fair weatheraround
about all those that are your enemies." Is it possible that any such thing as
that can take place? I have known some men that came very near to it. One
thing is certain — Jesus, whose life was a commentary on His own doctrine,
did attain it; and we find Him acting easily, familiarly on that very ground,
returning good for evil. Is it a thing, then, that comes with conversion? Men
are turned from darkness to light, from selfishness to benevolence;they are
said to be converted, but does that state of mind come with conversion? I wish
it did, and I know it does not. It is a thing that must be the result of spiritual
educationin men. Men never come to their graces allat once. It is a law that
prevails in the spiritual kingdom as well as in the exterior kingdom, that we
come to lower and higher gradations by processesofunfolding, step by step,
little by little, continuously through periods of time.
(H. W. Beecher.)
On the love of enemies
J. Balguy, M. A.
1. By the love which is here enjoined we are not to understand the love of
esteemor complacency, whichin some respects is unreasonable and
impossible; but that of benevolence orgood-will.
2. The precept of the text evidently disallows and utterly excludes all kinds of
revenge and retaliation.
I. THE REASONABLENESSOF THIS DUTY. What can be more agreeable
to reasonand wisdomthan to keepevil, so much as possible, out of the world;

and when it is in to use all proper means to drive it out. Insteadof this, as
enmity lets it in, so revenge keeps it there and propagates it.
II. THE EXCELLENCE OF THIS DUTY. Generalbenevolence is general
virtue; the true principle of a rationalmind, and the greatsupport and
ornament of society. But in benevolence towards enemies there is additional
worth, peculiar grace, forit raises men's minds, and exalts their affections to
the sublimest pitch.
III. THE ADVANTAGES AND BENEFITSWHICH REDOUND FROM
THE PRACTICE OF THIS DUTY. Most evident they are, both in respectof
societyand every individual.
1. It would be of infinite service to the public if the precept in the text were
generallyobserved and practised. Innumerable broils, feuds, and contentions,
would be hereby prevented or soonstopped. Such a disposition, when rooted
in the minds of men, would grow up in a firm bank againstthe overflowings of
ill-will and the inundations of strife. The wrongs that were done would slide
awaygently, without spreading or giving much disturbance to the community;
and in a little time be swallowedup and lost in the wide oceanofcharity.
2. And as to the private advantages, they are manifestly greatand
unquestionable. The peace and tranquility of a man's own mind; the delight of
exercising benevolence towards enemies, andof conquering a wild affection.
(J. Balguy, M. A.)
Love to enemies the outcome of Christianity

Ecce Homo.
The Roman Triumph, with its nakedostentationof revenge, fairly represents
the common feeling of the ancients. Nevertheless, forgivenessevenof an
enemy was not unknown to them. They could conceive it, and they could feel
that there was a Divine beauty in it, but it seemedto them not merely, like the
other Christians virtues, more than could be expectedof ordinary men, but
almost more than could be expectedof human nature itself, almost
superhuman. A passagenearthe close ofthe Ajax of Sophocles willillustrate
this. As there was nothing of the antiquarian spirit about Greek tragedy, as it
probably never occurredto Sophocles thatthe ancient heroes he depicts
belongedto a less civilized age than his own, but on the contrary, as he
conceivedthem to be better and nobler than his contemporaries, we may
fairly suppose the feelings describedin this passageto be of the highest
standard of the poet's own age, the age of Pericles. Ulysses,afterthe death of
his enemy Ajax, is describedas relenting towards him so far as to intercede
with Agamemnon that his body may be decently buried, and not be exposedto
the beasts and the birds. This may seemto be no greatstretch of generosity.
But the request is receivedby Agamemnon with the utmost bewilderment and
annoyance. "Whatcan you mean?" he says, "do you feelpity for a dead
enemy?" On the other hand, the friends of Ajax are not less astonished, and
break out into rapturous applause, "but," says Tencer, "I hesitate to allow
you to touch the grave, lestit should be disagreeable to the dead man." The
impression of strangenesswhichthese words, "Do you feel pity for a dead
enemy?" produce upon us is a proof of the change which Christianity has
wrought in manners. A modern dramatist might have written the words, if he
had been delineating an extremely savagecharacter, but Sophocles is doing no
such thing. He is expressing the natural sentiment of an average man.
(Ecce Homo.)
An illustration of the influence of Christian teaching up
C. L. Bruce., R. S. Storrs, D. D. , LL. D.

on barbarous customs: — Had the Son of Man been in body upon the earth
during the Middle Ages, hardly one wrong and injustice would have wounded
His pure soul like the systemof torture. The main forces in medieval society,
even those which tended to its improvement, did not touch this abuse. Roman
law supported it; Stoicismwas indifferent to it; Greek literature did not affect
it; feudalism and arbitrary powerencourageda practice which they could use
for their ownends; and even the hierarchy and a State Church so far forgot
the truths they professedas to employ torture to support the religion of love.
But againstall these powers were the words of Jesus, bidding men "Love your
enemies!" "Do goodto them that spitefully use you!" and the like commands,
working everywhere on individual souls, heard from pulpits and in
monasteries, readover by humble believers, and slowlymaking their way
againstbarbaric passionand hierarchic cruelty. Gradually, in the sixteenth
and seventeenthcenturies, the books containing the messageofJesus
circulated among all classes, and produced that state of mind and heart in
which torture could not be used on a fellow-being, and in which such an abuse
and enormity as the Inquisition was hurled to the earth.
(C. L. Bruce.)The master-wordof Christianity is love.
(R. S. Storrs, D. D. , LL. D.)
Loving our enemies a Christian duty
Thomas Whitty.
From the words we may observe —
I. That innocence is not always a protectionfrom injuries.
II. That Christians must not recompense evil for evil. I shall —

I.Lay before you your PATTERN, andshow you how Christ loved His
enemies. And then —
II.I shall press the IMITATION of Him in this respect.
I. Our Saviour, the Sonof God, when He was here on earth, had His enemies.
Infinite purity, and the most extensive engaging goodness couldnot gain the
love of all.
II. Now I am next to show you how our blessedSaviour carriedit toward His
enemies;what spirit He was of under such indignities. Christ is spokenof in
the Word of God as subduing His enemies in a twofoldsense.
1. By His vengeance,whenthey have filled up the measure of their iniquities.
2. There is another sense in which Christ may be said to conquer and subdue
His enemies;by His grace, by His Word and Spirit.Let us now inquire how
Christ our greatpattern manifested His love or good-willtowards His
enemies, and still shows Himself reconcilable to such as are so.
1. In His bearing their reproaches withmeekness, anda tender concernfor
them, not using them with severity, any farther than He saw needful to
convince them of their sin, and to awakenthem to repentance. He did not
render evil for evil, and railing for railing (1 Peter2:21, 23).
2. In His forbearing to take vengeanceon His enemies, as one that came not to
judge the world, but to save the world.

3. Christ showedHis love to His enemies in forgiving them, on condition of
their sincere repentance.
4. Our blessedSaviourmanifested His good-willtowards His enemies, His
desire of their conversionand salvation, in His labours for their good, His
preaching the Gospelto any that would attend upon Him, in His warning,
instructing, and entreating them.
5. In His praying for them.
6. In that charge mentioned before, which He gave His apostles afterHis
resurrectionfrom the dead, to preachrepentance and remissionof sins first at
Jerusalem.Ishall now close with two or three reflections on what has been
delivered.
1. Let not those who have hitherto shown themselves enemies to Christ,
despising His love, dishonouring His name, rejecting His gracious offers and
abusing His gospel, despairof mercy, and think themselves utterly excluded
from His favour.
2. Let the friends of Christ rejoice in their interest in His peculiar love.I am
now to proceedto the considerationof the secondthing proposed, to press the
IMITATION of our Lord in this respect.
1. The first thing to be consideredis, who are our enemies. Notministers who
are ordained of God to show men their sins. Nor are rulers, such as bear the
swordof justice. Nor are we to be offended with any that tell us of our faults,

as if they were our enemies. This is not always a sign of men's disaffection to
us, but sometimes of their good-will. Nor, further, are we to reckonall our
enemies that differ from us in their opinions about religion. But let us see who
may justly be calledour enemies. Now, they are such as have ill-will,
bitterness and rancour in their hearts againstus. Now, how are Christians to
behave themselves towards those that hate them, and wrong them? Why,
corrupt nature presently dictates an answer;hate them in like manner,
recompense evil for evil, take revenge.
2. What is meant by loving our enemies? Nottaking complacencyand delight
in them; not entering into familiarity with them, and making them our
intimates, as we would our particular friends. In short, we should be well
affectedtowards them.Thirdly then, how are we to express our love to our
enemies?
1. We must suppress all immoderate angerand passion.
2. We must express our good-willto our enemies by just faithful reproof.
3. We must not envy our enemies their ease andprosperity, nor wish that
their circumstances were alteredinto worse, that God would lift up His hand
againstthem, afflict and blast them. In the fourth place, we should be so far
from desiring the adversity of our enemies, that we should pity them in their
distress.
4. We must pray for our enemies.Iam now to offer to your considerationsome
motives to this duty.

1. Considerthe excellencyofthis duty. It is difficult indeed, but then there is a
peculiar beauty in it, which tends greatly to adorn Christianity.
2. This is a duty expresslycommanded in the gospelof Christ.
3. By such a disposition of mind as is recommended in the text we should be
conformed to God.
4. We have the example of Christ our Lord.
5. We have also the example of the apostles ofChrist, who themselves
practisedthis duty.
6. Hatred and malice, when they lie fretting in the heart, and break out in
their unchristian inhuman effects, cando no good, but must needs be
unprofitable and unpleasant. Lastly, you shall not lose your reward. "My
prayer," says David, "returned into my ownbosom" (Psalm 35:13). "Love
your enemies and do good;and your reward shall be great" (Luke 6:35).
(Thomas Whitty.)
The duty of loving our enemies statedand explained
J. Seed.
I. Then, I am to STATE THE NATURE AND EXTENT OF THIS PRECEPT.
There are two kinds of love which we must distinguish here; the love of
approbation or esteem, and the love of benevolence or good-will. The love of

approbation and the love of benevolence are, then, very distinct in their own
nature. Our Saviour, at the same time that He expressedHis disapprobation
and dislike of Jerusalemfor stoning the prophets, yet exemplified a very
benevolent and compassionate regardfor it, for He wept over it. Even
resentment does not exclude benevolence, and we are very often angry at a
person for committing a fault, even because we love him. And as our Saviour
loved and compassionatedthe Jews, thoughHe abhorred their ungenerous
treatment of Himself and the prophets; so we ought, with the same god-like
generosityof soul, to love the man at the same time that we detesthis vices;
just as we may have an affectionate regardfor a person that lies ill, but have
an aversionto the disease he labours under. As to the extent and degrees of
this duty, the Scripture nowhere enjoins an undistinguishing beneficence to
men whether friendly or injurious. We ought to do the most goodwe can.
Now, by singling out men of fortune, whatever relations may endearthem to
us, as the objects of our favour, we contribute little or nothing to their real
enjoyments; but by being, what God is in a higher degree, the helper of the
friendless and forlorn, we make the heart of one that was ready to perish sing
for joy. In the former ease our bounty is like a showerto the ocean;in the
latter it is like a showerto dry and thirsty ground. This is a very important
rule, viz., that the extreme necessityof even our enemies, much more of other
persons, is to take place of the mere conveniencyof friends and relations, and
that we ought rather to relieve the distressedthan to promote the happiness of
the easy;howeverthe practice of it be disregardedby the world. But to
proceed;the Scripture does not require any acts of kindness to our enemy
which are confessedlyprejudicial to our own interests:for we are not to love
our neighbour better than ourselves. Our mercy to our enemies must not be so
far extended as to expose us to the mercy of our enemies.
II. Having thus statedthe nature and extent of this duty, I proceed, secondly,
TO SHOW THE REASONABLENESSOF IT.
1. The great law of nature is an universal, active benevolence to the whole
body of rational beings, as far as the sphere of our powerextends. We were all
sent into the world to promote one another's happiness, as being all children

of the same Father, our Fatherwhich is in heaven. What Moses saidto the
contending Israelites is applicable to all mankind: "Why do ye wrong one
another, since ye are brethren? " And no injuries can take awayor cancelthat
unchangeable relation. For, do we do goodto our nearestand dearest
relations only because they are deserving? Do we not think ourselves obliged
to serve them merely because they are relations? This relation is always a
strong reasonfor doing good, when there is no strongerreasonto supersede
or set it aside. And this may serve to show, that howeverfor. ward persons of
the first distinction in civil and military offices may be to engross to
themselves the characterof heroism or any uncommon degree of virtue; a
man in a private capacitymay be as truly a hero in virtue, as they can be in a
largerand more public sphere of action. He is like one of the fixed stars,
which though, through the disadvantage of its situation, it may be thought to
be very little, inconsiderable, and obscure by unskilful beholders; yet is as
truly greatand glorious in itself as those heavenly lights, which, by being
placed more commodiously for our view, shine with more distinguished lustre.
For he shows, by his complacency, that he would have done the same if his
abilities had been equal to his inclinations.
2. An argument may be drawn from the considerationof our ownhappiness.
Now to cultivate the sweetand kindly passions, to cherish an affectionate and
socialtemper, to begetin ourselves, by repeatedacts of goodness, a settled
complacency, goodwill and benevolence to all mankind in general, is a
constantspring of satisfaction. To contractanunrelenting malice, sullenness,
and discontent, to let a sudden discomposure of mind ripen into a fixed
aversionand ill-will, to have a savagenessofnature and an insensibility to
pity; what is this but to make our breast, which should be the temple of God,
as it were a den of savage passions? In acts of severity, even when necessary,
there is always something that is irksome to a gentle and compassionatespirit,
something of a harsh and ungrateful feeling within accompaniesthem; like
armour, which, though we may be obliged to put it on for our necessaryself-
defence, yet always fits uneasy, cumbrous, and unwieldy. Some cool-thinking
villains there may be, who canlay plots to injure others with a steadfastand
sedate malice, and with an untoward complacency; their minds being like

those nights, which are very calm, silent, and close, andyet very black and
dark; nights in which there reigns a sullen stillness. But men of this stamp are
very rare: the generalityof mankind, when they strive to make others uneasy,
certainly disquiet themselves, and work out the ruin of other men, as they
should do their own salvation, with fear and trembling.
3. A third argument for the love of our enemies may be drawn from the
forgiveness ofthem. Now, the forgiveness ofour enemies is a duty incumbent
on us: because, in the first place, malice is, as I showedbefore, destructive of
our happiness:because, secondly, we cannot with any reasonask that of God
which we are not willing to bestow:because, thirdly, all private revenge, and
consequentlythe desire of it too, is in the nature of the thing unlawful; since if
it were allowed, it would draw a fatal train of consequences afterit, and make
the world an Aceldama, or field of blood. We know that the malignity of the
offence rises in proportion to the dignity of the person whom we offend: now,
most people are inclined to think themselves much greaterthan they are; and
consequentlyto think the offence committed againstthem to be so too;the
consequence ofwhich is obvious, if we were commissionedto revenge
ourselves. The mists of passionwould represent injuries biggerthan they are,
and it would be impossible to proportion the punishment to the indignity. In
short, it can never be reasonable, thatone man's reputation, fortune, or life
should be sacrificedto another man's passionand malice. How are we to
behave ourselves to those whom we forgive? Are we to behave ourselves to
them as to enemies? Notas to enemies:for then we do not sincerelyforgive
them. Besides, itis unnatural to have a cold indifference to the happiness or
misery of our fellow-creatures, whenour minds are divested of all rancour
towards them. Benevolencewill naturally shed abroad in our heart its kindly
and gentle beams, when the clouds, which the unfriendly passions castover
the soul, are removed and dispersed.
4. A fourth argument may be drawn from the nature of God. No creature
ought to counteracthis Creator.

III. I proceedto show THE PRACTICABLENESSOF THIS DUTY. And here
two sorts of men fall under our consideration:
1. Men of cooland deliberate malice, who, like lions lurking in secretplaces,
can wait a considerable time, till, a convenientseasonoffering itself, they
spring to vengeance,and crush their unwary foe. Their resentmentis like a
massive stone, slowlyraised; but, when once it is raised, on whomsoeverit
falls, it will grind them to powder.
2. The men of fire and fury, who immediately discharge the malignity of their
passionin words or actions. As to the first set of men: it is certain that the
same power of mind, which enables them to suspend the prosecutionof their
revengeful designs till a commodious opportunity, enables them likewise to get
the better of their revengeful desires;for a passionso importunate and
clamorous in its demands as revenge, if it cannotbe curbed and controlled,
cannot be suspended, and put off; and if it can be controlled, it canlikewise be
quelled and overcome. As to the secondsetof men, viz., the men of passion
and fury, they indeed will tell you, "Godforgive them, it is their infirmity
which they cannot help: they are apt to be transported into unseemly words
and actions;but the storm is soonover." These are the excuses ofthose, who,
when their anger has spent itself, are very good-natured;and continue so, till
fresh recruits of spirits enable their passions to take the field again. But the
misfortune is, these notable excuses are quite spoiled, if we considerthat these
men can be, and are very often, upon their guard. They will not fall into an
unseemly rage before a greatperson, whom they dread and revere. After all,
it must be owned, that a provocationmay be so shocking and flagrant, that
nature may rebel againstprinciple, and a desire of revenge may as naturally
hurry away the soul as a whirlwind does the body. This is an extraordinary
case, andno doubt a gracious Godwill make allowancesforit. It is a common
saying, that few people know their ownweakness;but it is as true a one, that
few people know their ownstrength till they are put to it, and resolvedin the

prosecutionof any design. It has been often observedthat our hatred is most
implacable when it is most unjust.
IV. And lastly, TO CONCLUDE WITH SOME PRACTICALADVICE. Let
US reflect, that we cannot expectto be benefited by our Saviour, as a full
sacrifice for sin, unless we imitate Him, as a complete model of virtue; and
this we cannot do without forgiving and loving our enemies. Can a mind think
anything here worth an implacable animosity, whose comprehensive views are
raisedas high as heaven, and extended as far as eternity? Let us think what
would become of us at the lastdecisive day, a day decisive of our eternal
happiness or misery, if God should deal with us with the same unforgiving
disposition as we would deal with others.
(J. Seed.)
Of loving our enemies
R. South, D. D.
I. WHAT IS NOT THAT LOVE WHICH WE MUST SHOW OUR
ENEMIES:this we shall find to exclude severalthings which would fain wear
this name.
1. As first, to treat an enemy with a fair deportment and amicable language, is
not the love here enjoined by Christ. Love is a thing that scorns to dwell
anywhere but in the heart. The kindness of the heart never kills, but that of
the tongue often does. Was ever the hungry fed, or the naked clothed, with
goodlooks or fair speeches?Theseare but thin garments to keepout the cold,
and but a slender repast to conjure down the rage of a craving appetite. But
we are not to rest here; fair speeches andlooks are not only very insignificant
as to the real effects of love, but are for the most part the instruments of
hatred in the execution of the greatestmischiefs. Forit is oil that whets the
razor, and the smoothestedge is still the sharpest:they are the complacencies

of an enemy that kill, the closesthugs that stifle, and love must be pretended
before malice can be effectually practised. In a word, he must get into his
heart with fair speechesand promises, before he cancome at it with his
dagger.
2. Fair promises are not the love that our Saviour here commands us to show
our enemies. Forwhat trouble is it to promise, what charge is it to spend a
little breath, for a man to give one his word, who never intends to give him
anything else? And yet, according to the measures ofthe world, this must
sometimes pass for a high piece of love. In a word, I may say of human
promises, what expositors sayof Divine prophecies, "that they are never
understood till they come to be fulfilled."
3. But thirdly and lastly, to advance a degree yet higher, to do one or two kind
offices for an enemy is not to fulfil the preceptof loving him. It is like
pardoning a man the debt of a penny, and in the meantime suing him fiercely
for a talent. Love is then only of reality and value when it deals forth benefits
in a full proportion to one's need: and when it shows itself both in universality
and constancy. Other. wise it is only a trick to serve a turn, and carry on a
design. The skilful rider strokes andpleases the unruly horse, only that he
may come so near him, as to get the bit into his mouth, and then he rides, and
rules, and domineers over him at his pleasure. So he who hates his enemy with
a cunning equal to his malice, will not strain to do this or that goodturn for
him, so long as it does not thwart, but rather promote the main designof his
utter subversion, Forall this is but like the helping a man over the stile, who is
going to be hanged, which surely is no very greator difficult piece of civility.
II. And thus having done with the negative, I come now to the secondgeneral
thing proposed, namely, to show POSITIVELY WHAT IS INCLUDED IN
THE DUTY OF LOVING OUR ENEMIES. It includes these three things.

1. A discharging the mind of all rancour and virulence towards an adversary.
2. To love an enemy is to do him all the real offices of kindness that
opportunity shall lay in our way. Love is of too substantial a nature to be
made up of mere negatives, and withal too operative to terminate in bare
desires.
3. The last and crowning instance of our love to our enemies, is to pray for
them. Forby this a man, as it were, acknowledgeshimself unable to do enough
for his enemy; and therefore he calls in the assistance ofheaven, and engages
omnipotence to complete the kindness. He would fain outdo himself, and
therefore finding his ownstores short and dry, he repairs to infinity. Prayer
for a man's self is indeed a choice duty, yet it is but a kind of lawful and pious
selfishness. Butwhen I pray as heartily for my enemy as I do for my daily
bread; when I strive with prayers and tears to make God his friend, who
himself will not be mine; when I reckonhis felicity among my own necessities;
surely this is such a love as, in a literal sense, maybe said to reachup to
heaven. For nobody judges that a small and trivial thing for which he dares to
pray: no man comes into the presence of a king to beg pins.
III. I come now to the third and lastthing, viz., TO ASSIGN MOTIVES AND
ARGUMENTS TO ENFORCETHIS LOVE TO OUR ENEMY; and they
shall be taken —
1. From the condition of our enemy's person, For the first of these, if we
considerour enemy, we shall find that he sustains severalcapacities, which
may give him a just claim to our charitable affection.(1)As first, he is joined
with us in the societyand community of the same nature.(2) An enemy,
notwithstanding his enmity, may be yet the proper object of our love, because
it sometimes so falls out, that he is of the same religion with us; and the very

business and designof religion is to unite, and to put, as it were, a spiritual
cognationand kindred betweensouls.(3)An enemy may be the proper object
of our love, because, though perhaps he is not capable of being changedand
made a friend by it (which, for any thing I know, is next to impossible), yet he
is capable of being shamed and rendered inexcusable.
2. A secondmotive or argument to the same shall be takenfrom the excellency
of the duty itself. It is the highest perfection that human nature canreach
unto. The excellencyof the duty is sufficiently proclaimed by the difficulty of
its practice. Nothing certainly but an excellentdisposition improved by a
mighty grace, canbeara man up to this perfection.
3. The third motive or argument shall be drawn from the greatexamples
which recommend this duty to us.
(R. South, D. D.)
Example of the early Christians
, one of the earliestwriters, in his "Apology" to the heathen in behalf of the
Christians, says, "We who once hated and murdered one another, we who
would not enjoy the hearth in common with strangers, onaccountof the
difference of our customs, now live in common with them, since the
appearance ofChrist; we pray for our enemies;we seek to persuade those
who hate us unjustly, that they may direct their lives according to the glorious
doctrines of Christ, and may share with us the joyful hope of enjoying the
same privileges from God the Lord of all things."
Example of Origen
Origen, one of the greatestscholarsand theologians ofthe Christian Church
in the third century, when he was cruelly persecutedby Demetrius, and

through his efforts excommunicated by the synod, beautifully exhibited the
same mild and forgiving spirit. Speaking in his defence againstthe synod, he
mentions wickedpriests and rulers thus: "We must pity them rather than
hate them, pray for them rather than curse them, for we are createdfor
blessing rather than cursing."
The CarthaginianChristians
In the time of a greatpestilence, , Bishopof Carthage, in the third century,
exhorts his flock to take care of the sick and dying, not only among their
friends, but their foes. "If," says he, "we only do goodto our own people, we
do no more than publicans and heathens. But if we are the children of God,
who makes His sun to shine and His rain to descendupon the just and upon
the unjust, who sheds abroad His blessings, not upon His friends alone, but
upon those whose thoughts are far from Him, we must show this by our
actions, blessing those who curse us, and doing goodto those who persecute
us." Stimulated by their bishop's admonition, the members of the Church
addressedthemselves to the work, the rich contributing their money and the
poor their labour. Thus the sick were attended to, the streets soonclearedof
the corpses thatfilled them, and the city savedfrom the dangers of a universal
pestilence.
Mr. Burkitt and his injurers
Mr. Burkitt observes in his journal, that some persons would never have had
a particular share in his prayers but for the injuries they had done him!
Mr. Lawrence's charge to his sons
Mr. Lawrence once going, with some of his sons, by the house of a gentleman
who had been injurious to him, chargedthem that they should never think or
speak amiss of that gentlemanon accountof anything he had done against
him, but, wheneverthey passedhis house, they should lift up their hearts in
prayer to God for him and his family. This good man had read our text to
some purpose.
A persuasive to love our enemies

Negative holiness is short of Christianity more than the one half. It is not
enough that we do others no ill, but we must do them goodas we have access.
Nor is it enough that we fly not out in passionand revenge on those who have
wrongedus, but we must love them.
I. We shall considerTHE DUTY OF LOVING OUR ENEMIES. And here I
shall show who are to be understood by our enemies. In general, it aims at
those about whom there is leastto engage our love to them.
1. Does notthe psalmist say, "Do not I hate them, O Lord, that hate Thee?
And am not I grieved with those that rise up againstThee? I hate them with
perfect hatred: I count them mine enemies"? (Psalm139:21, 22.)And does not
Jehu the sonof Hanani the seersayto King Jehoshaphat, "Shouldstthou help
the ungodly, and love them that hate the Lord?" (2 Chronicles 19:2.)(1) There
is a hating of one's way and course, and a hating of one's person. It is not the
latter that is meant in these passages, but the former.(2) There is a hatred
opposite to a love of complacency, and a hatred opposite to a love of goodwill:
the former is what we should bearto the enemies of God, and is there meant;
the latter is not. Are not the prayers of the Church bent againstthe enemies of
Christ?
1. Yea they are, and for them too, in different respects;the former in respect
of their wickedworks, the latter in respectof their persons.
2. It is to be understoodof those who are adversaries to us, or are againstus
any manner of way, whether they in that matter be againstGod or not. And so
it takes in —(1) Those who are not truly and properly our enemies, but in our
accountand reckoning only are enemies to us.
(a)Those whom we take for our enemies, but are really only smiting friends.

(b)Those whom we take for our enemies, but are only competitors with us in a
lawful way. There is so much selfishness in the world, and so little regardto
the interestof our neighbour, that a great many imaginary enemies are made
this way.(2)Those who are indeed our enemies, whom we reckonso, and who
are truly what we reckonthem.
1. Statedpublic enemies, who, in their principles and by open profession, are
opposite to us, and practise accordingly. Such were the unbelieving Jews,
particularly the Scribes and Pharisees, to the followers of Christ, inwardly
hating them, openly cursing them. This party-enmity is frequent in the world,
and it is the bane of the Church.
2. Statedprivate enemies, who set themselves in a course of enmity against
such and such persons. Suchenemies were Herod and Pilate to one another
(Luke 23:12). Such had Joseph's brethren againsthim, Ahab againstMicaiah,
and Absalom againsthis brother Amnon. This is frequent everywhere,
spreading itself like venom among neighbours, yea, among relations, and
among neighbours of all sorts.(1)Occasionalenemies,who, upon particular
emergentoccasions, do wrong to us; but not from a stated enmity againstus.
If we are to love our statedenemies, much more these (Colossians 2:13). Both
these kinds of enemies are of three sorts.
1. Heart-enemies, who in their hearts are set againstus, burning with grudge,
malice, and rancour at us. The text is plain as to our duty in that case, "Do
goodto them that hate you."
2. Tongue-enemies, who employ their tongues againstus like swords, arrows,
fire, and scourges."Bless them that curse you." These are very dangerous
enemies, and sometimes give very deep and galling wounds (Psalm 57:4). And

tongue-love will not pay that debt, it must be heart-love (Proverbs 10:18). Wit
may furnish the former, but true wisdom must furnish the latter in that case.
3. Hand-enemies, who in their actions and deeds are enemies to us; not only in
their hearts wishing us ill, and with their tongues speaking ill of us, but to
their power, and as they have occasion, doing ill to us"Prayfor them that
despitefully use you, and persecute you." Our Lord binds us even to love
these, and that while they are doing against us. The corrupt heart's motion is
to do ill for ill, but by grace we must do good for ill: that is heaven's exchange.
II. I come to show WHAT THAT LOVE IS WHICH WE OWE TO OUR
ENEMIES;We must love them. It is necessaryto explain this, both negatively
and positively. First, Negatively. We are not bound to love them —
I. So as for their sakesto be reconciledto and at peace with their sin. We must
love and strive to please one another, but to edification, not to destruction.
2. Neitherdoes this love bar seeking redress ofwrongs in an orderly way. If
God had meant that men should be in the earth, like the fishes in the sea,
where the greaterswallow up the lesser, withoutpossibility of redress, nothing
being left to the weakerbut to yield themselves, He had never appointed the
magistrate, "a revengerto execute wrath upon him that doeth evil" (Romans
13:4).
3. Neitherdoth it bind us to a love of complacencyin them. That is, we are not
obliged to take delight in them, make them our intimate and familiar
companions, associatewith them as our friends, being in a course of enmity
againstGod. Jehoshaphatwas reproved for that (2 Chronicles 19:2). David
makes it a mark of his sincerity, that he abstainedfrom it (Psalm 139:21).

Solomontells us, "He that walkethwith wise men shall be wise:but a
companion of fools shall be destroyed" (Proverbs 13:20). Secondly, Positively.
There is a threefold love that uses to be distinguished.First, We owe to our
enemies, our real enemies, a love of good-will(Romans 13:9).
1. We must not wish them ill as ill to them (Psalm 40:14). We must pluck up
the roots from which ill wishes to them do spring up. Envy, which looks with
an ill eye on their welfare, and would eat it up (James 3:16); hatred, which
blocks up all goodfrom us to them (Leviticus 19:17);grudge, which is a train
lying within the heart, ready to be blown up on occasionfor mischief to them
(Leviticus 19:18);and malice, which like a burning fire pursues them with ill-
will (Ephesians 4:31). Our ill wishes Can do them no ill, but they do ourselves
much. Every ill wish is an item in our accounts before God, and the reigning
root of ill-will to our neighbour proves one to be naught (1 John 2:11). But
this extends not to these two cases.(1)The wishing one an ill for goodto him,
e.g., the losing of such an one's favour, the having of which is a snare to his
soul.(2)The wishing evil to a person for the goodo! many, as that one who is a
corrupter of others, and incorrigible in it, may be takenout of the way.
2. We must not take pleasure in any ill that befalls them, as ill to them
(Proverbs 24:17).
3. We must heartily wish them well (1 Timothy 1:5). "Prayfor them," says the
text. We must wish them the best things, that they may be for ever happy;
may have favour and peace with God (Luke 33:34);and that for that cause
God may grant them faith, repentance, and all other saving graces. Forit is a
vain wish, and worse than vain, to wish people happy, living and going on in
their sins.

4. We must wish them well, as well to them (Psalm 122:8). Men may wish well
to their enemies, from a mere carnal principle, not as being wellfor them, but
for themselves. Thatis, they may wish them repentance, dec., for their own
ease, notfrom any love to their souls.Secondly, We owe to our enemies, our
real enemies, a love of beneficence, wherebywe will be ready to do them good
as we have access;and therefore says the apostle (1 John 3:18).
1. We must not practise revenge upon them, by doing one ill turn for another
they have done us (Romans 12:19).
2. We must not withhold from them the goodthat is due to them from us by
any particular tie; but must be sure to be in our duty to them, though they be
out of their duty to us, "Withhold not goodfrom them to whom it is due, when
it is in the powerof thine hand to do it" (Proverbs 3:27).
3. We must be ready to do them goodas Providence puts an opportunity in
our hand. "As we have opportunity, let us do goodunto all men" (Galatians
6:10). Now we must be ready to do them good —(1) In their temporal interest.
"If thine enemy hunger, feedhim: if he thirst, give him drink: for in so doing
thou shalt heap coals offire on his head" (Romans 12:20).(2)In their spiritual
interest, contributing our utmost endeavours as we have access fortheir
eternal happiness (Proverbs 11:30).(a)To speak for their good:for a good
word is often of such usefulness to men, that it may be reckonedamong good
deeds.(b) To act for their good(Romans 12:20).
III. The next generalhead is to show, THAT THIS LOVING OF OUR
ENEMIES IS A NECESSARYMARK AND EVIDENCE OF A CHILD OF
GOD.

1. The living in malice and envy againstany, is an evidence of one in the black
state of nature, a child of hell. Hence says the apostle (Titus 3:3).
2. To love our friends and hate our enemies, is nothing above the reach of
nature, corrupt as it is.
3. The want of it will evince the personto want the true love of God; and he
who wants that, surely is not a child of God, but a child of the devil.
4. It is a necessaryconsequentof regeneration, andwithout that no man shall
see heaven(1 John 3:9, 10).
5. If we love not our enemies, we are not like God; and if we be not like Him,
we are not His children: for all His children have His Spirit in them
(Galatians 4:6). And they all bear His image (Colossians 3:10).
6. If we love not our enemies, we have not the Spirit of Christ, and so are none
of His (Romans 8:9).
7. Without this we are murderers in the sight of God, and so have no share in
eternal life. "Whosoeverhateth his brother is a murderer" (1 John 3:15).This
shows us that —
1. It is not easyto be a Christian indeed, howevereasyit is to take on the
name and professionof it.

2. Christianity lies in a Christian or Christ-like disposition of heart, and a
conduct of life agreeablethereto (James 1:22).
3. Those who pick and chose in religion, taking the easier, and not meddling
with the difficult duties thereof laid before them, do but deceive themselves.
4. Christianity is the bestfriend of human society. O how happy might the
world be if it should obtain! What peace, safety, andease would there be
among nations, in neighbourhoods, and in families? It would be an effectual
quench-coalto all the fightings, quarrellings, jarrings, strifes, and wrongs,
that take awaythe comfort of society.
5. There are few Christians in the world: the children of God's family are very
rare; even as rare as they are who love their enemies. Hereby ye may discern,
whether ye are the children of God or not. This is an evidence proposedby
Christ Himself, the elder brother of the family. But ye may safelytake the
comfort of love to your enemies —(1) If it be a loving of them in deed and in
truth, and not in word and tongue only (1 John 3:18). Men for their own sake
may give their enemies their best words and wishes, while these are but a
white coverof black hatred.(2) If it be evangelicalin its spring and rise. A
goodhumour, some particular interest of men's own, may go far in the
counterfeit of this. But the true love to our enemies rises from gospel
principles.(3) If it be universal, not extending to some only for whom we retain
a particular regard, but to all whom we take for our enemies. Forif the spring
of it be evangelical,it will be universal: since in that case the reasonfor
bearing that love to one, is a reasonfor bearing it to all; for being in charity
with all the world.To press this, let me suggestthe following motives.
1. It is the command of God and His SonJesus Christ.

2. Ye were baptized in the name of Godthe Father, Son, and Holy Ghost, all
of you, and many of you have communicated in the Lord's Supper. Since ye
have takenon the external badge of the family, walk as becomes members of
that holy society.
3. The more ye have of this, ye are the more like God; the less ye have of it, ye
are the more unlike Him. Here is your true glory.
4. This is the way to be useful in the world.
5. It will be much to your own advantage.
6. Your claim to the family of God depends on it.I shall conclude with a few
directions.
1. Come to Christ, and unite with Him by faith (Hebrews 11:6).
2. Bearup in your hearts a deep sense ofyour sinfulness, with the faith of
pardon thereof.
3. Ply your hearts with the believing thoughts of the beneficence ofGod to His
enemies, and the love of Christ dying for His enemies to redeem them from
wrath.

4. Considerthat even your enemies were made originally after God's image
(Genesis 9:6), and they may be for all you know the objects of everlasting love;
for whom specialfavour is securedby the eternal transaction.
5. As there are readily none, but they have something desirable about them; so
fix ye upon that, and love them for it, as ye will love gold, though ye should
find it in a mire. Beware lestthe faults of others and their blemishes blind
your eyes to their beauties and excellencies.
6. Considerthem rather as objects of pity and compassion, than of hatred.
7. Considerthe shortness oftime, their and your own(Ecclesiastes9:6). We
have no time to spend in these petty quarrels of this world.
(T. Boston, D. D.)
Returning goodfor evil, the wisestcourse
J. O. Dykes, D. D.
Thus, with intimate knowledge ofour common life, does Jesus trace the
workings of revengefulirritation down from the buffet which burns upon the
cheek, to the neighbour who only pesters us with his borrowing. Everywhere
he bids us substitute for the passionwhich calls for retaliation that nobler
charity which repays evil with good. Shallow or selfish hearts are apt to say
this is to put a premium on aggression, and meeklyinvite a repetition of it. No
doubt there are foolish ways of yielding a literal obedience to this law, which
would have no better effectthan to provoke a secondblow on the other cheek.
Yet love is wise, not foolish; and often wiserin its generous confidence than
selfishness in its calculating suspiciousness, whichit terms prudence. God has

made human souls more susceptible, on the whole, to kindness than to any
other moral force;and such kindness as this, which can net only forgive, but
suffer, offence, is fit to melt the rock and to tame the brute. Good, by the
simple and lovely strength of its own goodness,does in the end overcome evil;
or if it does not, it is because evilcannot be overcome. At all events, when a
patient lover of men is trying, by unaffectedmeekness andunrequited
generosity, to wearout the evil-doing of the bad and shame them into
penitence, he is only taking the course whichboth God's wisdom has
prescribed and God's own love has followed. It is not by His words only, but
much more by His acts, that Jesus has fulfilled this law which substitutes
generosityfor revenge. In His personwe see the supreme example of His own
rule.
(J. O. Dykes, D. D.)
The gooduse of an enemy
OwenFelltham.
It was the opinion of Diogenes, thatour life had need either of faithful friends,
or sharp and severe enemies. And indeed our enemies oftentimes do us more
goodthan those we esteemour friends; for a friend will often pass over
ordinary failings, and out of respect, connivance, or self-interest, speak only
what shall be grateful, or, at least, not displeasing;while aa enemy will catch
at every error, and sets himself as a spy upon all our actions, whereby, as by a
tyrant governor, we are kept impaled within the bounds of virtue and
prudence, beyond whose limits if we dare to wander, we are presently
whipped by him into the circle of discretion. Like the sergeantofa regiment,
if we be out of rank, he checks us againinto the place and file appointed us.
To a fool, he is the bellows of passion;but to a wise man, he may be made a
schoolmasterof virtue. An enemy also, not only hinders the growth and
progress ofour vices, but enkindles, exercises, andexalts our virtues. Our
patience is improved, by bearing calmly the indignities he strives to loadus
with; our charity is enflamed by returning goodfor ill, and by pardoning and
forgiving the injuries he does us; our prudence is increasedby wisely

managing ourselves in our demeanour, so as not to give him opportunity to
wound us; our fortitude is strengthened by a manful repelling of scorns, and
by giving occasions forthe display of an undaunted courage in all our actions;
our industry is strengthenedand confirmed by watching all his attacks and
stratagems;and by our contriving how we may best acquit ourselves in all our
contests. And doubtless we ought, in another respect, to be thankful for an
enemy. He causes us to show the world our parts and piety, which else
perhaps might go with us to our dark graves, and moulder and die with us,
quite unknown; or, could not otherwise wellbe seen, without the vanity of a
light and ostentatious mind. Miltiades had missed his trophy, if he had missed
an enemy in the Marathonianfields. Our enemies, then, are to be reckonedin
the number of those by whom we may be rendered better if we will. As the
hardest stone is the most proper for a basis, so there is not a better pedestalto
raise a trophy of our virtues upon, than an outward enemy, if we can but keep
ourselves from inward enemies, our vices and our weaknesses.
(Owen Felltham.)
Returning goodfor evil
Difference betweenman's way of doing it and God's way. When we do it we
fail in various ways.
1. Sometimes it is done through sycophancyor cowardice.
2. Through weakness oreasyindulgence; we "return good" to a spoilt child
(or dependant) for evil which requires checking, by selfishly or idly ignoring
it.
3. Through indifference or apathy, want of sensitiveness andreal abhorrence
of evil; we "take no notice," we condone and are tolerantof it, thinking thus
to "return good."

4. We calculate that our good-returning will pay us; in praise and influence or
reputation for instance.
5. We do it at the wrong time (i.e., what is goodfor the evil-doer at one time is
bad for him at another); or we return a wrong (i.e., unsuitable) kind or form
of goodand in the wrong way; so that it is perverted and misunderstood, and
becomes evil.
6. We do it so as to encouragethe evil-doer to repeat his injury on another,
perhaps more helpless;we harden him by impunity, we refuse to help him
againsthimself. There is thus nothing more vitally important in returning
goodfor evil than to be sure that it is goodin the highestsense of the word;
God's own good, not our selfish or shallow or one-sided notions of it.
The difficult commandment
J. Burns, D. D.
I. ILLUSTRATE THIS DUTY.
1. The objects — "Enemies."
2. The feelings we must exercise towards them — " Love. "
(1)So as deeply to compassionatethem — feelfor them — and sincerelypity
them.
(2)That we forgive them.

(3)That we pray for them.
(4)That we are ready to relieve them, and do them good.
(5)That we are willing to receive them to favour and friendship on signs of
repentance.
II. ENFORCETHIS DUTY.
1. On the ground of Christ's indisputable authority.
2. On the ground of Christ's blessedexample.
3. Our acceptance withGod is suspended upon
4. It is essentialto true religion here, and to happiness hereafter.
III. ANSWER OBJECTIONS. It is objected —
1. "Thatit is incompatible with self-love." We reply, that we are not to love
the injury, but the injurer; and the soul's sweetestfelicitywill thus be
produced.

2. "Revengeis sweet." It is so to demons, and wickedmen who possessthe
spirit of the wickedone. But mercy and pity only are really sweetto those who
are renewedin their hearts by the saving grace ofGod.
3. "Revengeis honourable." It is false honour — the honour of a bad world,
and of depraved hearts. It is the glory of the blessedGod to forgive us, who
have been enemies to Him; and it is our highest dignity to be conformed to His
holy image.
4. "It is impossible." So it is to the carnal mind, without Divine aid, without
crucifying our own carnal self. Stephen prayed for his murderers. And the
blessedJesus, who knows whatis in man, and what he is capable of doing, and
whose yoke is easy, has enjoined it; and therefore, howeverdifficult, it is
evidently possible.
(J. Burns, D. D.)
Love to an enemy
During the American Revolutionary War there was living, in Pennsylvania,
PeterMilier, pastor of a little Baptist Church. Nearthe church lived a man
who securedan unenviable notoriety by his abuse of Miller and the Baptists.
He was also guilty of treason, and was for this sentencedto death. No sooner
was the sentence pronounced than PeterMiller set out on footto visit General
Washington, at Philadelphia, to intercede for the man's life. He was told that
his prayer could not be granted. "My friend!" exclaimedMiller, "I have not a
worse enemy living than that man." "What," rejoined Washington, " you
have walkedsixty miles to save the life of your enemy? That in my judgment
puts the matter in a different light. I will grant you his pardon." The pardon
was made out, and Miller at once proceededon footto a place fifteen miles
distant, where the execution was to take place on the afternoonof the Same

day. He arrived just as the man was being carried to the scaffold, who, seeing
Miller in the crowd, remarked: "There is old PeterMiller. He has walkedall
the wayfrom Ephrata to have his revenge gratified to-day by seeing me
hung." These words were scarcelyspokenbefore Miller gave him his pardon,
and his life was spared.
A proof of the gospelbeing from God
Henry Clay once replied to some sneering allusion to the characterof
American EvangelicalChristianity: "I do not know practically what the
Churches call religion. I wish I did. But I do know what it effects." And then
reciting the case of a bitter feud betweentwo neighbouring families in
Kentucky which had kept the community in a ferment for years, but at last
had been settledby the conversionof both parties, he said: "I tell you that
whateverwill change a Kentucky feud into a fellowship so soonand effectively
is of God. No power short of His could do it."
Doing goodto an enemy
C. H. Spurgeon.
In the old persecuting times there lived in Cheapside one who feared God and
attended the secretmeetings ofthe saints; and near him there dwelt a poor
cobbler, whose wants were oftenrelieved by the merchant; but the poor man
was a cross-grainedbeing, and most ungratefully, from hope of reward, laid
as information againsthis kind friend on the score ofreligion. This accusation
would have brought the merchant to death by burning if he had not found a
means of escape.Returning to his house, the injured man did not change his
generous behaviour to the malignant cobbler, but, on the contrary, was more
liberal than ever. The cobbler was, however, in an ill mood, and avoidedthe
goodman with all his might, running awayat his approach. One day he was
obliged to meet him face to face, and the Christian man askedhim gently,
"Why do you shun me? I am not your enemy. I know all that you did to injure
me, but I never had an angry thought againstyou. I have helped you, and I
am willing to do so as long as I live, only let us be friends." Do you marvel that
they claspedhands?

(C. H. Spurgeon.)
Returning goodfor evil
Arcadius, an Argive, was incessantlyrailing at Philip of Macedon. Venturing
once into the dominions of Philip, the courtiers reminded their prince that he
had now an opportunity to punish Arcadius for his past insolences, andto put
it out of his power to repeat them. The king, however, insteadof seizing the
hostile strangerand putting him to death, dismissed him loaded with
courtesies andkindnesses. Some time after Arcadius's departure from
Macedon, wordwas brought that the king's old enemy was become one of his
warmestfriends, and did nothing but diffuse his praises whereverhe went. On
hearing this, Philip turned to his courtiers, and asked, with a smile, "Am not I
a better physician than you?"
Goodfor evil
— A man was seenone day going in a boat on a river with a large dog, which
he wished to get rid of by drowning. He succeededin throwing the animal into
the water;but the creature sought to re-enter the boat. As the man was
attempting to beat off the dog from the boat, he fell overboard, and would
have been drowned, had not the dog seizedhim by his coat, and brought him
to the shore.
Love to enemies
A few poor Cherokee women, who had been converted to Christianity, formed
themselves into a societyfor the propagationof the gospel, which was now
become so dear to them. The produce of the first yearwas about ten dollars,
and the question was, To what immediate object this should be applied? At
length a poor womanproposed that it should be given to promote the
circulation of the gospelin the Osage nation;"For," saidshe, "the Masterhas
told us to love and do goodto our enemies, and I believe the Osagesare the
greatestenemies the Cherokeeshave."
Dr. Mather's ambition

— It was the laudable ambition of Cotton Mather to be able to say, that "he
did not know of any person in the world who had done him an ill office, but he
had done him a goodone for it."
The Chinese monarch and the rebels
— A Chinese emperor being told that his enemies had raisedan insurrection
in one of the distant provinces, "Come, then, my friends," said he, "follow me,
and I promise you that we shall quickly destroythem." He marched forward,
and the rebels submitted upon his approach. All now thought that he would
take the most signalrevenge;but were surprised to see the captives treated
with mildness and humanity. "How," cried the first minister; "is this the
manner in which you fulfil your promise? Your royal word was given that
your enemies should be destroyed; and behold you have pardoned them all,
and even caressedsome ofthem!" "I promised," replied the emperor, with a
gracious air, "to destroy my enemies. I have fulfilled my word; for, see, they
are enemies no longer; I have made friends of them!" Let every Christian
imitate so noble an example, and learn to overcome evil with good.
Literal obedience;or, rules
S. Cox, D. D.
versus principles: — It is said that many years ago an eminent minister of the
gospel, who had been a greatathlete in his youth, on returning to his native
town soonafter he had been ordained, encounteredin the High Street an old
companion whom he had often fought and thrashed in his godless days. "So,
you've turned Christian, they tell me, Charley?" saidthe man. "Yes," replied
the minister. "Well, then, you know the Book says, Ifyou're struck on one
cheek, you're to turn the other. Take that"; and with that he hit him a
stinging blow. "There then," replied the minister, quietly, turning the other
side of his face towardhim. The man was brute enough to strike him heavily
again. Whereupon the minister said, " And there my commissionends,"
pulled off his coat, and gave his antagonista severe thrashing, which no doubt
he richly deserved. But did the minister keepthe command of Christ? He
obeyed the letter of the rule: but did he not violate the principle, the spirit, of
it? Hear the other story, and judge. It is told of a celebratedofficerin the

army that, as he stood leaning over a wall in the barrack-yard, one of his
military servants, mistaking him for a comrade, came softly up behind him,
and suddenly struck him a hard blow. When the officer lookedround, his
servant, coveredwith confusion, stammered out, "I beg your pardon, sir; I
thought it was George."His master gently replied: "And if it were George,
why strike so hard?" Now which of these two, think you, really obeyed the
command of Christ? the minister who made a rule of it and kept to the letter
of the rule, or the officer who made a principle of it, and acting on the spirit of
it, neglectedthe letter? Obviously, the minister disobeyed the command in
obeying it, while the officer obeyed the command in disobeying it. And here
we may see the immense superiority of a principle over a rule. Take a rule,
any rule, and there is only one way of keeping it, the way of literal obedience,
and this may often prove a foolishand even a disobedient way. But get a
principle, and there are a thousand ways in which you may apply it, all of
which may be wise, beneficialto you, and no less beneficial to your neighbour.
(S. Cox, D. D.)
Turning the other cheek
W. Baxendale.
— A Swiss colporteurentereda three-story house, in which, according to the
custom of the country, three different families lived. He beganwith the
highest story, and sold copies of the Scriptures in this and in the next. On
inquiring about the family on the ground-floor, he was warned not to enter,
but he did enter. He found both the man and his wife at home. He offeredhis
Bibles; his offer was replied to with abuse, and a positive order to leave the
house instantaneously; he, however, stayed, urging them to buy and read
God's holy Word. The man then rose in a violent rage, and struck him a
severe blow on the cheek. Up to this moment the colporteurstoodquietly with
his knapsackonhis back. He now deliberately unstrapped it, laid it on the
table, and turned up the sleeve of his right arm, all the while steadily looking
his opponent in the face. The colporteur was a very strong man. Addressing
his opponent he said, " Look at my hand — its furrows show that I have

worked;feel my muscles — they show that I am fit for work. Look me
straight in the face;do I quail before you? Judge, then, for yourself if it is fear
that moves me to do what I am about to do. In this Book my Mastersays,
When they smite you on one cheek, turn to them the other also. You have
smitten me on one cheek;here is the other! Smite I I will not return the blow."
The man was thunderstruck. He did not smite, but bought the Book which,
under the influence of God's Spirit, works marvels in the human heart.
(W. Baxendale.)
Bible precepts to be spiritually interpreted
H. W. Beecher.
You cannot make language more explicit, yet I say that to carry it out literally
would be to pervert human societyso that there could be no such thing as
Christianity in this world. I affirm this, not theoretically, but as the result of
the revelationof God's providence among men, and as a fulfilment of God's
teaching in revelation — that greatunending perpetual revelation that is
going on in the human raze. It would destroy the whole framework and order
of society. That in a far-off state, that in the ripeness of human development,
the law of non-resistance will have a universal application, I think to be more
than likely; but that it should have a universal application now is not possible.
Take anotherpoint, that of almsgiving. Do our friends, the Quakers, who
insist upon the literal translation of the passageonthe subjectof non-
resistance,take a literal view of this passage also? Do they put their hands in
their pockets forall that ask of them, and draw them out full? No. "This,"
they say, "you are to take in its spirit." Yes, I say that you are to take it in its
spirit, and not in its letter. A literal interpretation of it would slaymankind,
almost. It would well-nigh destroy the business-life of organized society. It
would break up fellowship betweenman and man. It would promote the very
opposite of that which it is the object of the New Testamentto inculcate. Take
the spirit of the command. Interpret it as enjoining the practice of generosity,
of helpfulness, of kindness one toward another. Accept it as inculcating a
disposition in every man to look, not on his ownthings, but on the things of

others. That is to say, make it a principle adaptable according to your feeling
and judgment.
(H. W. Beecher.)
Cloak and coat
E. Stapfer, D. D.
The Jews ofthe first century always wore the tunic and mantle or robe. These
were the two indispensable garments. The tunic was of linen. It fitted the
figure, had sleeves andcame down to the feet. It was worn next to the skin, or
over an under-garment of linen very full and long. That of the rabbi, scribe,
or doctor, was speciallylarge, and yet was not to be visible more than a
handbreadth under the mantle. The mantle or robe was worn over all. A man
must be very poor to have only one cloak, and yet this is what Christ enjoined
on His disciples. According to Luke's GospelHe saidone day, "If any man
will take awaythy cloak, forbid him not take thy coatalso." This preceptcan
be understood; a robber would naturally lay hold first of the outer garment.
But Matthew puts it the other way. Under this form it is harder to
understand, and we may well suppose that in transcribing [Matthew's
version] the copyistmay have misplaced the two words coatand cloak.
(E. Stapfer, D. D.)
Almsgiving
J. H. Davies, M. A.
Many of you know the name of William Law, the author of the "Serious Call
to a Devout and Holy Life." He was one of the best of clergymen, and was
bent on leading a life of Christian obedience in the most thorough and
unshrinking manner. He and two rich friends agreedto live together, and to
spend as little as possible on themselves, and to give awayalmosttheir joint
income. They did so by relieving all who applied to them and who represented

themselves as in want. The result was that they attractedcrowds of idle and
lying mendicants. Fora long time Law shut his eyes to the evil of which he and
his friends were thus the occasion;until at last his fellow-parishioners were
driven to present a memorial to the magistrates, entreating them in some way
to prevent Mr. Law from thus demoralizing their parish. A sad and pathetic
incident illustrating the perplexities and contradictions of human life! The
best men are not above the need of learning wisdom from experience. The real
Christian duty of these goodpeople was not to be less self-denying and liberal,
but to consideranxiously how they might lay out their means so as to do the
most goodand the leastevil. If you give sixpence to a poor creature, when you
know, or may know, if you think or inquire, that the sixpence will be turned at
once into intoxicating drink, you are putting a stumbling-block or occasionof
falling in the way of a brother or sisterfor whom Christ died. What is it that
forbids you to do this? Is it political economy? Perhaps, but it is certainly also
Christian duty, Christian love. I once heard an excellentclergymansay,
"Warn as you will, if I were to refuse help to the apparently hungry woman
who begs me to give her food, I could not eat my owndinner in comfort." My
answerto such a remark would be, "What does it matter whether you eat
your own dinner in comfort or not? This is a very secondaryconsideration,
compared with the question of doing goodor harm to the brother or sisterfor
whom Christ died." People are imposed upon, as we say, not unfrequently:
when they find it out they are vexed; but too often their regretis limited to
their own humiliation, to their own insignificant loss;and they fail to reproach
themselves for having in their carelessness put an occasionof falling in the
way of the weak brother for whom Christ died.
(J. H. Davies, M. A.)
COMMENTARIES

LUKE 6:27
Ellicott's Commentary for English Readers
(27, 28) Love your enemies.—SeeNotes onMatthew 5:44. It should be noted
that the great command of the gospel is set forth in the Sermon on the Plain in
its width and universality, without being formally contrastedwith the
Pharisaic gloss,“Thoushalt love thy neighbour, and hate thine enemy,” as in
the Sermonon the Mount.
BensonCommentary
Luke 6:27-28. But I say unto you which hear — You who hear me now, and
you who in future ages shallhear my gospel. Hitherto our Lord had spoken
only to particular sorts of persons;now he begins speaking to all in general.
Love your enemies, &c. — The disposition which my gospelcherishes in its
votaries, is that of love and kindness, even to the evil and unthankful; and
therefore all who hear the gospelought to be of this disposition. See on
Matthew 5:44.
Matthew Henry's Concise Commentary
6:27-36 These are hard lessons to flesh and blood. But if we are thoroughly
grounded in the faith of Christ's love, this will make his commands easyto us.
Every one that comes to him for washing in his blood, and knows the
greatness ofthe mercy and the love there is in him, cansay, in truth and
sincerity, Lord, what wilt thou have me to do? Let us then aim to be merciful,
even according to the mercy of our heavenly Fatherto us.
Barnes'Notes on the Bible
See Matthew 5:44-45.
Jamieson-Fausset-BrownBible Commentary
27-36. (See on[1585]Mt5:44-48;[1586]Mt7:12; and [1587]Mt14:12-14.)
Matthew Poole's Commentary

Ver. 27-29. We met also with a passage much like this in this verse, Matthew
5:39,40, the generalsense of which was, as I then said, a prohibition of private
revenge. It is therefore there prefacedin with a more generalprecept, Resist
not evil. But besides this, there seems to be in it also a prohibition of vexatious
suits and molestations ofothers, though under a colourof law; therefore
Matthew saith, If any man will sue thee at the law, and take awaythy cloak;
and it may be thought a more specialprecept relating to those times, when
they had none but heathen magistrates, and in some measure to be expounded
by 1 Corinthians 6:7, and to be a precept given with respectto the reputation
of the gospel, that it might not be scandalizedby Christians going to law
before infidels. It is most certain it doth not forbid the use of the law, whether
for the defending or recovering our just rights, only the irregular or
scandalous use of it. See Poole on "Matthew 5:39".
Gill's Exposition of the Entire Bible
But I sayunto you which hear,.... The Ethiopic versionadds "me", and the
generality of interpreters understand the passage ofthe hearers of Christ, as
distinct from the disciples, or togetherwith them, and of the better sort of
them; and of such as had ears to hear, and who heard with a desire of
understanding, and of putting into practice what they heard; but I rather
think it regards the hearers of the Scribes and Pharisees,then present, who
had heard and receivedthe traditions of the elders, to which the following
rules of Christ are opposed; and to eachof which, with others in Matthew,
these words are prefixed;
ye have heard that it was saidby them of old time--but I sayunto you,....
Matthew 5:21 with which compare this phrase, and the sense will appear to be
this; to you that hear day by day, the traditions of the elders urged upon you,
and the false glossesthe Scribes and Pharisees put upon the word of God; in
opposition to them, I sayto you what follows:
love your enemies;whereas you have heard them say, hate your enemies, keep
enmity in your hearts to them, and revenge yourselves on them:

do goodto them that hate you; whereas you have heard it said, that you
should only do goodto your friends, and should keepangerin your bosoms to
such who hate you, and do you an injury; See Gill on Matthew 5:43, Matthew
5:44
Geneva Study Bible
{5} But I say unto you which hear, Love your enemies, do goodto them which
hate you,
(5) Christian charity, which is very different from worldly charity, not only
does not revenge injuries, but is even extended to our most grievous enemies,
and that for our Father's sake who is in heaven: in well doing it is not at all
seeking its own.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Luke 6:27-28. Nevertheless, as faras concerns your conduct, those
denunciations of woe are not to deter you, etc. Hence there is here no contrast
destitute of point (Köstlin), although the sayings in Luke 6:27-36 are in
Matthew more originally conceivedand arranged(comp. Weiss in the Jahrb.
f. d. Theol. 1864, p. 55 f.).
τοῖς ἀκούουσιν]to you who hear, i.e. who give heed, τοῖς πειθομένοις μου,
Euthymius Zigabenus. This is required by the contrast. Moreover, comp.
Matthew 5:44.

καταρώμ.]with a dative, Hom. Od. xix. 330;Herod. iv. 184;Dem. 270. 20,
381. 15;Xen. Anab. vii. 7. 48. Elsewhere in the New Testament, in accordance
with later usage (Wis 12:11; Sir 4:5 f.), with an accusative.
ἐπηρεάζειν] to afflict, is connectedby the classicalwriters with τινί, also with
τινός.
Expositor's Greek Testament
Luke 6:27-35. The law of love (Matthew 5:38-48).
Cambridge Bible for Schools andColleges
27. Love your enemies]This had been distinctly the spirit of the highest part
of the Law and the Old Testament. Exodus 23:4, “If thou meet thine enemy’s
ox or ass going astray, thou shalt surely bring it back to him again.” Proverbs
25:21, “If thine enemy be hungry, give him bread to eat.” Yet in many
passagesit had practically been said “to men of old time,” at any rate in some
cases, “thoushalt hate thine enemy,” Deuteronomy7:2; Deuteronomy 23:6; 1
Chronicles 20:3; 2 Samuel 12:31;Psalm 137:8-9, &c. On these passagesthe
fierce fanaticism of the Pharisaic Jews, afterthe Exile, had so exclusively fed,
that we find the Talmud ringing with precepts of hatred the most bitter
againstall Gentiles, and the ancients had, not unnaturally, been led to the
conclusionthat detestationof all but Jews was a part of the Jewishreligion
(“adversus omnes alios hostile odium,” Tac. Hist. v. 5; Juv. Sat. xiv. 103).
do goodto them which hate you] See the precept beautifully enforcedin
Romans 12:17; Romans 12:19-21.
27-38. The Laws of Love and Mercy.

27-30. The manifestations of Love. 31. Its formula. 32-35. Its distinctiveness.
35-36. Its model. 37-45. Love as the principle of all judgment. Godet.]
Vincent's Word Studies
Which hear
With the sense ofhearing in order to heed: giving heed. Compare Matthew
11:15.
LUKE 6:28
(27, 28) Love your enemies.—SeeNotes onMatthew 5:44. It should be noted
that the great command of the gospelis set forth in the Sermon on the Plain in
its width and universality, without being formally contrastedwith the
Pharisaic gloss,“Thoushalt love thy neighbour, and hate thine enemy,” as in
the Sermonon the Mount.
BensonCommentary
Luke 6:27-28. But I say unto you which hear — You who hear me now, and
you who in future ages shallhear my gospel. Hitherto our Lord had spoken
only to particular sorts of persons;now he begins speaking to all in general.
Love your enemies, &c. — The disposition which my gospelcherishes in its
votaries, is that of love and kindness, even to the evil and unthankful; and
therefore all who hear the gospelought to be of this disposition. See on
Matthew 5:44.

27-36. (See on[1585]Mt5:44-48;[1586]Mt7:12; and [1587]Mt14:12-14.)
Ver. 27-29. We met also with a passage much like this in this verse, Matthew
5:39,40, the generalsense of which was, as I then said, a prohibition of private
revenge. It is therefore there prefacedin with a more generalprecept, Resist
not evil. But besides this, there seems to be in it also a prohibition of vexatious
suits and molestations ofothers, though under a colourof law; therefore
Matthew saith, If any man will sue thee at the law, and take awaythy cloak;
and it may be thought a more specialprecept relating to those times, when
they had none but heathen magistrates, and in some measure to be expounded
by 1 Corinthians 6:7, and to be a precept given with respectto the reputation
of the gospel, that it might not be scandalizedby Christians going to law
before infidels. It is most certain it doth not forbid the use of the law, whether
for the defending or recovering our just rights, only the irregular or
scandalous use of it. See Poole on "Matthew 5:39".
distinct from the disciples, or together with them, and of the better sort of

5:44
Geneva Study Bible
{5} But I say unto you which hear, Love your enemies, do goodto them which
hate you,
(5) Christian charity, which is very different from worldly charity, not only
does not revenge injuries, but is even extended to our most grievous enemies,
and that for our Father's sake who is in heaven: in well doing it is not at all
seeking its own.
Luke 6:27-28. Nevertheless, as faras concerns your conduct, those
denunciations of woe are not to deter you, etc. Hence there is here no contrast

destitute of point (Köstlin), although the sayings in Luke 6:27-36 are in
Matthew more originally conceivedand arranged(comp. Weiss in the Jahrb.
f. d. Theol. 1864, p. 55 f.).
τοῖς ἀκούουσιν]to you who hear, i.e. who give heed, τοῖς πειθομένοις μου,
Euthymius Zigabenus. This is required by the contrast. Moreover, comp.
Matthew 5:44.
καταρώμ.]with a dative, Hom. Od. xix. 330;Herod. iv. 184;Dem. 270. 20,
381. 15;Xen. Anab. vii. 7. 48. Elsewhere in the New Testament, in accordance
with later usage (Wis 12:11; Sir 4:5 f.), with an accusative.
ἐπηρεάζειν] to afflict, is connectedby the classicalwriters with τινί, also with
τινός.
Luke 6:27-35. The law of love (Matthew 5:38-48).
27. Love your enemies]This had been distinctly the spirit of the highest part
of the Law and the Old Testament. Exodus 23:4, “If thou meet thine enemy’s
ox or ass going astray, thou shalt surely bring it back to him again.” Proverbs
25:21, “If thine enemy be hungry, give him bread to eat.” Yet in many
passagesit had practically been said “to men of old time,” at any rate in some
cases, “thoushalt hate thine enemy,” Deuteronomy7:2; Deuteronomy 23:6; 1
Chronicles 20:3; 2 Samuel 12:31;Psalm 137:8-9, &c. On these passagesthe
fierce fanaticism of the Pharisaic Jews, afterthe Exile, had so exclusively fed,
that we find the Talmud ringing with precepts of hatred the most bitter
againstall Gentiles, and the ancients had, not unnaturally, been led to the
conclusionthat detestationof all but Jews was a part of the Jewishreligion
(“adversus omnes alios hostile odium,” Tac. Hist. v. 5; Juv. Sat. xiv. 103).

do goodto them which hate you] See the precept beautifully enforcedin
Romans 12:17; Romans 12:19-21.
27-38. The Laws of Love and Mercy.
27-30. The manifestations of Love. 31. Its formula. 32-35. Its distinctiveness.
35-36. Its model. 37-45. Love as the principle of all judgment. Godet.]
Which hear
With the sense ofhearing in order to heed: giving heed. Compare Matthew
11:15.
LUKE 6:29
(29) And unto him that smiteth thee . . .—See NotesonMatthew 5:39-40.
And him that takethawaythy cloke.—St. Luke’s report of the maxim points
to direct violence, St. Matthew’s to legalprocess. It is noticeable also that St.
Luke inverts the order of the “cloke” andthe “coat.”“Ifhe takes the upper
garment, give him the under one also.”
BensonCommentary
Luke 6:29; Luke 6:31. To him, &c. — You who hear my gospelought to be
patient under injuries, as well as benevolent toward the unthankful. To him

that smiteth thee on thy cheek — that takethaway thy cloak — These seemto
be proverbial expressions, to signify an invasion of the tenderestpoints of
honour and property. Offer the other, &c. Forbid not thy coat — That is,
rather yield to his repeating the affront, or injury, than gratify resentmentin
righting yourself, in any method not becoming Christian love. Give to every
man — Friend or enemy, what thou canstspare, and he really wants; and of
him that takethawaythy goods — By borrowing; ask them not again — If he
be insolvent: or, do not exactthem if it will distress the person concernedto
repay thee: rather lose them, if consistentwith other duties, than demand
them by a legalprocess.Dr. Doddridge translates and paraphrases the clause
thus: “From him that taketh awaythy possessions, in an injurious manner, do
not immediately demand them back in the forms of law, but rather
endeavour, by gentle methods, to reduce the offender to reason.” The Greek
expression, του αιροντος τα σα, here rendered, takethawaythy goods,
properly signifies, takeththem away violently, or by fraud. But, as Dr.
Macknightobserves, “Whateversensewe put on our Lord’s precept, it must
be understood with the limitations which common sense directs us to make;
namely, that we give and lend freely to all who ask, or permit them to retain
what they have unjustly taken, provided only that it be a thing of small
account, which we can easilyspare, and the persons who ask or take such
things be in real necessity.”And as ye would that men should do unto you, &c.
— See note on Matthew 7:12.

27-36. (See on[1585]Mt5:44-48;[1586]Mt7:12; and [1587]Mt14:12-14.)
See Poole on"Luke 6:27"
And unto him that smiteth thee on the one cheek,.... The right cheek,
offer also the other; the left cheek, by turning it to him, that he may smite that
likewise, if he thinks fit: by which proverbial expression, Christteaches
patience in bearing injuries and affronts, and not to seek private revenge;but
rather, suffer more, than indulge such a temper; and for the same purpose is
what follows urged:
and him that taketh awaythy cloak, forbid not to take thy coatalso:the
phrase is inverted in Matthew; See Gill on Matthew 5:39. See Gill on Matthew
5:40.
Geneva Study Bible
And unto him that smiteth thee on the one cheek offeralso the other; and him
that takethaway thy cloak forbid not to take thy coatalso.
Luke 6:29. See on Matthew 5:39 f.
ἀπὸ τοῦ κ.τ.λ.]κωλύειν ἀπό τινος, to keepback from any one; Xen. Cyrop. i.
3. 11 : ἀπὸ σοῦ κωλύων; iii. 3. 51:ἀπὸ τῶν αἰσχρῶν κωλῦσαι;Genesis 23:6.
Erasmus says aptly: “Subito mutatus numerus facit ad inculcandum
praeceptum, quod unusquisque sic audire debeat quasi sibi uni dicatur.”

Luke 6:29 = Matthew 5:39-40 with some changes:τύπτειν for ῥαπίζειν,
παρέχειν for στρέφειν; αἴροντος suggests the idea of robbery instead of legal
proceedings pointed at by Mt.’s κριθῆναι;ἱμάτιονand χιτῶνα change places,
naturally, as the robber takes first the upper garment; for Mt.’s ἄφες Lk. puts
μὴ κωλύσῃς = withhold not (for the constructionτινὰ ἀπό τινος κωλύειν,
which Bornemann thought unexampled, vide Genesis 23:6, Sept[66]).
[66] Septuagint.
29. offer also the other] The generalprinciple “resistnot evil” (Matthew 5:39;
1 Corinthians 6:7; 1 Peter2:19-23)impressed for ever on the memory and
conscienceofmankind by a striking paradox. That it is only meant as a
paradox in its literal sense is shewn by the fact that our Lord Himself, while
most divinely true to its spirit, did not acton the letter of it (John 18:22-23).
The remark of a goodman on reading the Sermon on the Mount, “either this
is not true, or we are no Christians,” need not be correctof any of us. The
precepts are meant,
St Augustine said, more “adpraeparationem cordis quae intus est” than
“ad opus quod in aperto fit;” but still, the fewerexceptions we make the
better, and the more absolutelywe apply the spirit of the rules, the fewer
difficulties shall we find about the letter.
thy cloke...thycoat]The himation was the upper garment, the shawl-like
abba; the chiton was the tunic. See on Luke 3:11.
Pulpit Commentary

Verse 29. - And unto him that smiteth thee on the one cheek offeralso the
other. This and the following direction is clothed in language ofEastern.
picturesqueness, to drive home to the listening crowds the greatand novel
truths he was urging upon them. No reasonable,thoughtful man would feel
himself bound to the letter of these commandments. Our Lord, for instance,
himself did not offer himself to be strickenagain (John 18:22, 23), but firmly,
though with exquisite courtesy, rebuked the one who struck him. St. Paul, too
(Acts 23:3), never dreamed of obeying the letter of this charge. It is but an
assertionofa great principle, and so, with the exceptionof a very few
mistakenfanatics, all the greatteachers ofChristianity have understood it.
Cheek (σιαγόνα)
Lit., the jaw. The cheek is παρειά. The blow intended is not, therefore, a mere
slap, but a heavy blow; an act of violence rather than of contempt.
Takethaway(αἴροντος)
Lit., takethup, lifteth.
Cloke - coat
See on Matthew 5:40.
LUKE 6:30

(30) Give to every man that askethof thee.—SeeNote onMatthew 5:42.
See Matthew 5:42.
27-36. (See on[1585]Mt5:44-48;[1586]Mt7:12; and [1587]Mt14:12-14.)
Matthew hath much the same passage, only he saith, Give to him that, &c.,
not to every man that askethof thee; and for the latter clause, he hath, from
him that would borrow of thee turn not thou away, which seems more
agreeing to the precept. Deu 15:8. These precepts ofour Saviour must be
interpreted, not according to the strict sense ofthe words, as if every man
were by them obliged, without regardto his own abilities, or the
circumstances ofthe persons begging or asking ofhim, to give to every one
that hath the confidence to ask of him; but as obliging us to liberality and
charity according to our abilities, and the true needs and circumstances ofour
poor brethren, and in that order which God’s word hath directed us; first
providing for our own families, then doing goodto the household of faith, then
also to others, as we are able, and see any of them true objects of our charity.
Nor must the secondpart of the verse be interpreted, as if it were a restraint
of Christians from pursuing of thieves or oppressors, but as a precept
prohibiting us private revenge, or too great contending for little things, &c.
See Poole on"Matthew 5:42".

And give to every man that asketh,....See Gillon Matthew 5:42.
And of him that takethawaythy goods;not by force, but by consent, having
either lent them, or sold them to him: for if they were takenawayby force, the
person so taking them was to be deemed a thief and a robber, and to be
treated as such; but one that takes them by agreement, and is not able to
make a return of them, or to give a valuable considerationfor them, of such
an one ask them not again: do not exactor demand them, but give him a
release, as the law requires, in Deuteronomy15:2 which seems to be respected
here; and where the same word is used by the Septuagint, as here.
Geneva Study Bible
Give to every man that askethof thee; and of him that takethawaythy goods
ask them not again.
Luke 6:30. Comp. Matthew 5:42. Exegetically, the unconditional submission
here required cannot to any extent be toned down by means of limitations
mentally supplied (in oppositionto Michaelis, Storr, Kuinoel, and others). The
ethical relations already subsisting in eachparticular case determine what
limitations must actually be made. Comp. the remark after Matthew 5:41.
παντί] to every one. Exclude none, not even your enemy. But Augustine says
appropriately: “Omni petenti te tribue, non omnia petenti; ut id des, quod
dare honeste et juste potes.”
ἀπαίτει]demand back what he has taken from thee. Herod. i. 3 : ἀπαιτέειν
Ἑλένην, καὶ δίκας τῆς ἁρπαγῆς αἰτέειν.

Luke 6:30. Lk. passes overMt.’s instance of compulsory service (Matthew
5:41), perhaps because it would require explanation, or was not a practical
grievance for his readers, and goes onto the duty of generous giving, which is
to be carriedthe length of cheerfully resigning what is takenfrom us by force.
30. Give to every man that askethof thee] Literally, “be giving implying a
habit, not an instant act. Here againwe have a broad, generalprinciple of
unselfishness and liberality safelyleft to the common sense of mankind,
Deuteronomy 15:7-9. The spirit of our Lord’s precept is now best fulfilled by
not giving to every man that asks, becausein the alteredcircumstances ofthe
age such indiscriminate almsgiving would only be a check to industry, and a
premium on imposture, degradation, and vice. By ‘giving,’ our Lord meant
‘conferring a boon;’ but mere carelessgiving now, so far from conferring a
boon, perpetuates a curse and inflicts an injury. The spirit of the precept is
large-handed but thoughtful charity. Love must sometimes violate the letter as
the only possible way of observing the spirit (Matthew 15:26; Matthew 20:23).
Bengel's Gnomen
Luke 6:30. [Παντὶ δὲ, but to every one) There is in this respecttoo much
accumulation of exceptions by human ingenuity.—V. g.]—αἴροντος, that
taketh away)without asking.
Pulpit Commentary
Verse 30. - Give to every man that askethof thee; and of him that takethaway
thy goods ask them not again. Here, again, it is clearthat faithfully to cling to
the literal interpretation would be utterly to ignore the true spirit of the
Lord's words here, where he sets forth his sublime ideal of a charity which
ignores its own rights and knows no limits to its self-sacrifice. Augustine
quaintly suggeststhat in the words themselves will be found the limitation
required. "'Give to every man,' but not everything,' suggesting that in many
casesa medicine for the hurt of the soul would better carry out the words of
the Lord than the gift of material help for the needs of the body ('Serm.' 359.).

But such ingenious exposition, after all, is needless. Whatthe Lord inculcated
here was that broad, unselfish generositywhich acts as though it really
believed those other beautiful words of Jesus, that "it is more blessedto give
than to receive."
Every one
Peculiarto Luke. Augustine remarks, "omni petenti, non omnia petenti; give
to every one that asks, but not everything he asks."
Asketh (αἰτοῦντι)
See on Matthew 15:23. Compare Matthew 5:42.
Ask again(ἀπαίτει)
Only here and Luke 12:20. Used in medical language of diseasesdemanding
or requiring certaintreatment.
STUDYLIGHTRESOURCES
LUKE 6:27
Coffman's Commentaries on the Bible

But I sayunto you that hear, Love your enemies, do goodto them that hate
you, bless them that curse you, pray for them that despitefully use you. To
him that smiteth thee on the one cheek, offeralso the other; and from him
that takethaway thy cloak, withhold not thy coatalso.
These same teachings, phraseda little differently, were recordedby Matthew
in the Sermon on the Mount. For a full discussion, see my Commentary on
Matthew, Matthew 5:39-45.
The principles taught here are non-resistance to evil, the overcoming of evil
with good, and patient submissiveness to encroachmentagainstone's personal
rights. Ours is an era when men are screaming demands for their "rights";
but the Christian wayincludes the renunciation of rights, rather than the
violent defense of them. It is not indicated that Christ intended such an
attitude to be maintained absolutely under all conditions. The application of
them to the conduct of the Christian, however, should be as extensive as
possible, and much further, no doubt than is usually the case.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Luke 6:27". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/luke-6.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.

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John Gill's Exposition of the Whole Bible
distinct from the disciples, or togetherwith them, and of the better sort of
5:44
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Jesus was extreme on some points

Jesus was extreme on some points

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