Mateus 5:43-48

DISCOURSE: 1309
LOVE TO ENEMIES ENJOINED

Mateus 5:43. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the Publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the Publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect.

IT is well said by the Psalmist, that “the commandment of God is exceeding broad;” since it reaches to every disposition of the mind, and requires infinitely more than man, in his present weak and degenerate state, can perform. Indeed, though many traces of the law still remain upon the heart, and are discoverable by the light of reason, there are depths in it which unaided reason could never have fathomed, and a breadth and length which it could never have explored. Amongst the precepts which we consider as known only through the medium of Revelation, we would particularly specify that which is contained in the text. Human nature would itself approve of love to friends; but our Lord commands us to love our enemies.

In discoursing on the text, we shall be led to consider,

I. The duty inculcated—

The Jewish teachers in general sanctioned the indulgence of hatred towards enemies—

[We must, in justice to them, acknowledge that they had some shadow of reason for their opinions: for God had commanded the Jews entirely to extirpate the Canaanites: and, though some little favour was to be shewn to the Edomites and Egyptians [Note: Deuteronômio 23:7.], the Ammonites and Moabites and Midianites were never to be treated with kindness [Note: Deuteronômio 23:3; Deuteronômio 23:6 and Números 25:16.]; and “the very remembrance of the Amalekites was to be blotted out from under heaven [Note: Deuteronômio 25:17.].” Moreover, the duty of love seemed to be restricted to those of their own nation [Note: Levítico 19:17.]: and in case even a Jew should accidentally kill any person, the man who was the nearest relative of the deceased was at liberty to kill the man—slayer, in case he could overtake him before he could enter into a city of refuge, or should be able afterwards to find him without the gates of that city [Note: Números 35:26.].

But these mistaken teachers did not consider that a commandment given in relation to those devoted nations was not intended to be made a rule of conduct between individuals: nor did they recollect, that, whilst they restricted the word “neighbour” to those of their own nation, the Decalogue itself had taught them to comprehend the whole universe under that name [Note: Êxodo 20:17.]: (for a Jew was no more at liberty to “covet the wife”of a Heathen, than he was of a Jew.) Nor, lastly, did they reflect, that the ordinance relative to the man-slayer was altogether typical of Christ and of his salvation [Note: Hebreus 6:18.]

In opposition to such erroneous notions, our Lord enjoined, in the most authoritative manner, the love of enemies—

[He takes for granted, that his faithful disciples would be “hated, reviled, and persecuted:” and under all the evil treatment which they may receive, he commands them to return kind words for bitter, benevolent actions for spiteful, and fervent prayers for the most cruel oppressions. Not that this was any new precept: it was enjoined under the law as strongly as under the Gospel [Note: Compare Romanos 12:20. with Provérbios 25:21.]; and was exemplified too under the legal dispensation, in almost as eminent a degree as even by the Apostles themselves [Note: 2 Crônicas 28:15.Salmos 35:12.]. There is this difference, indeed, that the exercise of such heavenly tempers was less frequent among the Jews, because few of them comparatively attained to any high degrees of piety: whereas, now that “the Spirit is poured out more abundantly” upon the Church, this is a common attainment, or rather, I should say, an universal attainment, amongst all who are truly converted unto God. Our blessed Lord set us the example, “going as a lamb to the slaughter, and, as a sheep before her shearers, not opening his mouth,” either in threatenings or complaints [Note: Isaías 53:7. with 1 Pedro 2:21.]. Even in the agonies of crucifixion he prayed for his murderers [Note: Lucas 23:34.], as Stephen also did in his dying moments [Note: Atos 7:60.], and thousands of others also have done amidst the flames of martyrdom. This is our duty, even in such extreme cases as are here supposed; and consequently must be so in all cases of inferior moment.]

However difficult this duty may appear, we shall address ourselves cheerfully to the performance of it, if only we consider,

II.

The reasons for performing it—

The Lord’s people are represented by the Apostle as “a chosen generation, a royal priesthood, an holy nation, a peculiar people, that they should shew forth the praises (or virtues) of him that hath called them [Note: 1 Pedro 2:9.].” But how are they to answer this great end of their calling? It is very principally by attending to this duty. By their performance of it they are to mark,

1. Their resemblance to God—

[The whole race of mankind, with comparatively few exceptions, is up in arms against God. A very great proportion of them are bowing down to stocks and stones: and almost all, even of those who acknowledge the one true God, are yet denying him daily, and shewing their enmity to him by wicked works. But how does he requite them? Does he avail himself of his power to deprive them of every comfort, and to punish them all according to their deserts? No: with much long-suffering he endures all their provocations, notwithstanding they are “vessels of wrath already fitted for destruction:” he even loads them indiscriminately with all the bounties of his providence, “making his sun to rise equally on the evil and on the good, and sending rain equally on the just and on the unjust.” In like manner must we act towards those who injure us. We must bear with them, and do them good according to our ability: and it is by such conduct only that we can approve ourselves his children. Let us not, however, be misunderstood: it is not necessary that we should deal with such persons altogether as our friends: for even God himself does not do that: he comes to his own people in a more intimate manner, and “sups with them,” and “makes his abode with them,” and “manifests himself unto them as he does not unto the world.” Thus also may we do. There is a love of benevolence, a love of beneficence, and a love of complacency, if we may so speak: the two former must be exercised towards all: the last may fitly be reserved for those who alone possess the dispositions worthy of it. Such a preference God himself authorizes, when he says, “Do good unto all men, but especially unto them who are of the household of faith [Note: Gálatas 6:10.].”]

2. Their superiority to an ungodly world—

[God will not be satisfied with seeing his people live after the manner of the ungodly. To what purpose have they been “redeemed,” if they are to retain the same “vain conversation” which those around them follow? To what purpose have “their eyes been opened to behold the wondrous things of God’s law,” to what purpose have they been adopted into his family, and been filled with his Spirit, and been made heirs of his inheritance, if they are not to walk worthy of their high calling? Are their superior knowledge, obligations, prospects, and assistances, to have no practical influence upon their lives? The vilest of publicans and sinners will love and benefit their friends; and is this a standard for God’s redeemed people? No: they must love their enemies: else, “What do they more than others?” Surely, if we are no better than others in our dispositions and conduct, we shall be no better than they in our eternal destiny.]

That we may have a more complete view of this duty, let us inquire into,

III.

The extent to which it is to be performed—

The law of God is at once the rule and measure of our duty—

[The law is a perfect transcript of the mind and will of God. It was originally written upon the heart of man: and man’s perfect conformity to it constituted that image of God in which he was created. To have these dispositions restored, and thereby to regain that image, is the object which we are taught to aspire after with incessant ardour. God has promised to his people that they shall be “renewed after his image in righteousness and true holiness:” and of that promise we must seek the full accomplishment. To dream of a conformity to God’s natural perfections, were folly and madness: we cannot possibly be omnipotent, omniscient, omnipresent: but his moral perfections we may and must attain: nor ought we to be satisfied with any precise measure of them; we should never think we have attained any thing whilst any thing remains to be attained.]

To a perfect conformity to that law we must be ever pressing forward—
[This was St. Paul’s mind. After he had preached the Gospel for twenty years, and had attained an eminence of piety which probably none but the Lord Jesus Christ himself ever surpassed, he said, “Not as though I had already attained, or were already perfect, but I follow after, if that I may apprehend that for which also I am apprehended of God in Christ Jesus [Note: Filipenses 3:12.].” Nor is this a pursuit proper for Apostles only; it is equally necessary for all. “Now are we the sons of God,” says St. John: “and every one that hath this hope in him purifieth himself even as he is pure [Note: 1 João 3:2.].” In a word, the model for our imitation is God: nor must we ever stop, till we are “holy as God is holy,” and “perfect even as our Father which is in heaven is perfect.”]

We cannot contemplate this subject without noticing,

1. What need we have of mercy at the hands of God—

[Let us look back through our whole lives, and see how numberless have been our transgressions against this holy law; and let us look into our own hearts, and see what a proneness there is in us yet daily and hourly to transgress it. Who does not find, that, when injured and insulted, his heart is ready to rise against his adversary in a way of retaliation and invective? Who does not feel, that, without the divine assistance, he can no more maintain the exalted spirit here spoken of, than he can create a world? — — — Let us then humble ourselves before God in dust and ashes. Let us acknowledge our desert of his heavy displeasure, and our need of pardon through the blood of Christ. Let us at the same time implore the assistance of his Holy Spirit, that we may be enabled to “walk as Christ walked,” and to exercise that kindness towards others which we desire and hope for when standing before his tribunal — — —]

2. What encouragement we have to expect mercy at his hands—

[Has God required us to love our enemies, even whilst they are manifesting towards us their enmity to the utmost of their power; and will not he himself shew mercy to us, when we lay down the weapons of our rebellion? Again; has he required of us such tempers as fruits of our conversion; and will he refuse us that grace which is necessary to produce them? Assuredly not. If he gives the bounties of his providence to his most inveterate enemies, he will surely give the blessings of his grace to his suppliant and repenting friends? Let not then a sense of past guilt appal us, or a sense of present weakness discourage us: but let us “go boldly to the throne of Grace, that we may obtain mercy, and find grace to help us in the time of need.”]