TEXT: Matthew 5:43-48

SUBJECT: Exposition of the Sermon on the Mount #10: Love and Hate

We these words, the Lord Jesus completes the second part of His Sermon on the Mount. In part 1, He describes the character of His people. We are not perfect, of course, but we are "poor in spirit, merciful, meek, pure i heart" and so on. Next, He explains the rule of our life. We are not disciples of Moses, but of Christ. Hence, our standard of conduct is much higher than the men of old. They had to avoid murder and adultery--we must refrain from the anger and lust that stand behind them.

In vv.43ff., the Lord takes up the subjects of "love" and "hate". He begins in the customary fashion,

"You have heard that it was said, `You shall love your neighbor' and `hate your enemy'... Yes, they had all "heard it said". But who said it? The first part is easy: "You shall love your neighbor" is a direct quote of Leviticus 19:18. Everyone agreed it was central to Hebrew ethics. Even the self-justifying lawyer had to admit, "Well said, Teacher...to love one's neighbor as oneself is more than all the whole burnt offerings and sacrifices".

Not everyone defined "neighbor" in the same way. Some took a narrow view; others a broad view. Who was right? The latter. "Neighbor" obviously includes every Jew--including unlikable ones, see Exodus 23:4. But are all others excluded from neighborly love? No. Deuteronomy 10:19 said to "love the stranger" (i.e., the foreigner). This probably means "immigrant". Solomon assumed that people from all over the world would hear of the LORD's "great name" and join His people. Rahab and Ruth are well-known examples. They too must be loved. Certain Gentiles should be loved also. The Edomite--because "he is are your brother"; the Egyptian--because "you were an alien in his land" says Deuteronomy 23:7. Gentiles who helped Israel should also be loved. Hiram, King of Tyre; Cyrus, Persian Emperor, come to mind.

Hence, "neighborly love" is not unique to the Kingdom of Christ. Devout men of old applied it as well.

But what about the other saying? "You shall hate your enemy". Is that a quote from the Old Testament, too? It is not. But does it fairly summarize its teaching? My commentators say "No"! But I think they're wrong. The key passage is Deuteronomy 23:6. Speaking of the Ammonites and the Moabites, God says, "You shall not seek their peace nor their prosperity all your days forever". Seeking someone's "peace and prosperity" strikes me as being equivalent to loving him. But God forbade loving some people. Thus, it was permissible--if not imperative--to "hate your enemy".

This explains Psalm 139:21-24. "Do I not hate them who hate You? And do I not loathe those who rise up against You? I hate them with a perfect hatred; I count them my enemies. Search me, O God...and see if there is any wicked way in me..." The Psalmist "hated" men with a "perfect hatred"--and a good conscience. It also explains the genocide of the peoples of Canaan. I can't see how killing unarmed women and children is consistent with "neighborly love".

Thus, the Mosaic Law commanded God's people to "love their neighbors" and "hate their enemies". But remember: "their enemies" were not just anybody they took a disliking to".

"You have heard it said, `You shall love your neighbor and hate your enemy', but I say to you, love your enemies..." At first glance, this seems to contradict what the Old Testament had commanded. But, of course, it doesn't. The Lord Jesus came "not to destroy the Law and Prophets, but to fulfill (them)". How does He do it? Like this: the Old Testament required a general love. It was far removed from the `clubbishness' of the publicans, for example. The Lord agrees with it as far as it goes. But then, He takes it further. Whereas it commanded a general love, He makes love universal.

In short, His people will be identified by their love for everyone.

But what is this "love"? Some have identified it with Romans 13:10. "Love does no harm to a neighbor; therefore, love is the fulfillment of the Law". The argument is this: "As long as I don't murder my neighbor, take his wife, steal his property, and so on, I have discharged my obligation of "neighborly love". The argument is half right. But only half.

Of course, "love does no harm"; but it doesn't stop there. The Lord gives three example of what He means by "love": "Bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you". Without this positive side, we're not loving others, but tolerating them.

You must "bless those who curse you". When someone is bawling you out, reply with grace. You must "do good to those who hate you". When others are doing your wrong, you do them right. You must "pray for those who spitefully use you and persecute you". The are not well-intended people who accidentally hurt you; they're scoundrels who are willfully and maliciously abusing you; pray for them.

These acts are important. The attitude that lies behind them, however, is more important. The Lord wants us to stop thinking of ourselves entirely and to start thinking of others only. When abused, we tend to feel sorry for ourselves. He says, "Stop that! Feel sorry for those who've done your wrong"! The curser is worse off than the cursed; the hater than the hated; the persecutor than the persecuted. When this starts sinking in, we begin to understand the Lord--about to be crucified--weeping for Jerusalem.

This is what we must do: "love our enemies". But why must we do it? He gives two reasons:

We must love our enemies because God loves His enemies, v.45: "that you may be sons of your Father in heaven; for He makes His sun shine rise on the evil and on the good, and sends rain on the just and the unjust". When we think of love as "doing others good", we'll soon see that God's love is universal. This does not mean, of course, that God brings everyone to heaven--or wants to; it means that He is good to everyone. "The LORD is good to all; His tender mercies are over all His works" says Psalm 145:9.

Thus, the little-hearted man is ungodly--no matter how well he knows his doctrine or how often he goes to church. God is kind to everyone. He who only treats his friends well, therefore, is no "son of our Father in heaven". Narrowness in love is no virtue. Catholicity is spirit is no vice.

The second reason we ought to love our enemies is because, if we don't we're just like the publicans, vv.46-47: "For if you love those who love you, what reward to you have? Do not even the tax collectors do the same. And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so?" The "tax collectors" were the most hated men in Israel--and with good reason. They became rich by working for the Roman occupiers and bleeding their own people white. Yet even they loved the friends and greeted their brethren. The Lord's people must do more.

But I wonder if we even do as much as they did? The ugliest words I have heard Christians use are often directed against their fellow believers! Christians who don't agree with them doctrinally; Christians who don't measure up to their standards; Christians who leave the church. These people--whom Christ loves--are scorned, vilified, even damned by their brethren. "This ought not to be". "Speak not ill one of another" remains the Word of God.

And so, if we want to resemble our Heavenly Father--and not the publicans--we must "love our enemies".

V.48 is the summary: "Therefore, you shall be perfect, even as your Father in Heaven is perfect". This is not a call to sinlessness, but to impartiality. Just as God is impartial in His kindness, we must be, too.

And so, with these words, the Lord Jesus comes "not to destroy the Law and the Prophets, but to fulfill them". Did He succeed? He did. He took the half-filled glass Moses left Him and filled it to overflowing.

He sets the standard for godliness; He gives the grace to meet it. He is "our all in all".