Bible Talk | Hortensius Mandaru, SSL.

 

Love has always been regarded as the heritage and teaching of God.

 

Love has always been regarded as the most distinctive legacy and teaching of the Lord Jesus and the fundamental identity of the Christian faith. From the very beginning, Jesus' teaching placed love as the primary law that summarises the whole will of God. Love for God and love for neighbour are not just moral principles, but the core of the life of faith. However, within this law of love is one commandment that goes beyond the bounds of human reason: "Love your enemies and pray for those who persecute you" (Matthew 5:44). This commandment seems to go against the basic human instinct to repay evil with evil, or at least to distance oneself from those who harm. Because of this, this commandment is often seen as a form of "impossible love", an impossible love.

 

The Gospel Witness: An Authentic and Radical Command

The commandment to love one's enemies is explicitly found only in the Gospel of Matthew (5:44) and the Gospel of Luke (6:27-36). In the Gospel of Luke, this command is even extended to a number of concrete actions: do good to those who hate, bless those who curse, pray for those who do evil, and give without expecting anything in return. The language of this commandment is short, concise, and provocative. It is characterised by the memorable and existentially challenging words of Jesus.

 

Jesus' words are memorable and existentially challenging.

New Testament scholars widely agree that this commandment reflects the historical voice of Jesus himself. No other figure in Jewish tradition or in contemporary literature formulated this commandment so explicitly and unequivocally. Jesus did not simply repeat the old tradition, but radically expanded it. He combined the law of love for God and neighbour from the Torah into a single entity, and then pushed it to its most extreme limit: a love that transcends the boundaries of reciprocal relationships, even reaching out to enemies.

 

This rule is apodictic. Direct and unconditional. There are no exceptions, no restrictions on the identity of the enemy, and no specific conditions that must be met. The enemy in question is not limited to a specific group, but rather includes anyone who is in a position of hostility.

 

Theological Meaning of Loving Enemies: More Than Just Not Retaliating

Loving our enemies is not synonymous with passivity or simply not retaliating. The love that Jesus taught is proactive. It means consciously desiring good for the enemy and actually doing good for them. The focus is not on feelings, but on will and action.

 

Thus, loving our enemies is not a command to have warm feelings or sympathy towards those who hurt us. Rather, it leads to a moral and spiritual commitment to still will good for them, regardless of their response. Moreover, this love does not depend on the possibility of change or repentance of the enemy. Love is still given, not because the enemy deserves it, but because love is itself a call of faith.

 

Concrete forms of this love include praying for enemies, blessing them, and performing acts of kindness without expecting anything in return. Love thus becomes an act that transcends the logic of reciprocity and enters into the dimension of grace.

 

Old Testament Background and Jewish Tradition

In the Old Testament, there is no explicit command to love one's enemies in the form that Jesus taught. However, there are a number of principles that prepare the way for this teaching. The book of Proverbs, for example, prohibits revenge and encourages leaving justice to God. Proverbs also advocates feeding a hungry enemy and giving a thirsty enemy a drink. However, the motivation for these actions is often still linked to the hope of divine retribution or even the shame inflicted on the enemy.

 

In Torah law, the principle of “an eye for an eye” is not an encouragement for revenge, but rather a restriction to keep retaliation proportionate and not excessive. The Torah also encourages acts of kindness towards the enemy, such as helping an enemy's animal in distress. However, all of this still falls within the framework of social ethics aimed at maintaining harmony in society.

 

Jewish traditions of Jesus' contemporaries, including the Qumran community, even explicitly taught love for fellow community members and "hatred" of outsiders. As such, Jesus' command to love one's enemies was a theological breakthrough that went beyond existing traditions.

 

Continuity in the New Testament

In other New Testament writings, such as Romans 12:9-21, the Apostle Paul echoes the same spirit: blessing those who persecute, not returning evil for evil, and overcoming evil with good. However, Paul still does not formulate explicit commands in the same form as the gospel. This is an indication that the Gospels of Matthew and Luke retain the most radical original formulations of Jesus' words.

 

Paul also provides the profound theological basis that God Himself loved mankind while man was still His enemy (Romans 5:10). Thus, love for enemies is not just a moral demand, but a reflection of God's own actions.

 

The Example of God and Christ as the Basis of the Ethic of Love

The commandment to love one's enemies is rooted in God's own character. God showed His love to man not when man deserved it, but when man was still in a state of sin and at enmity with Him. God's love is initiative, unconditional, and full of grace.

 

Jesus himself became the supreme example of this love. He accepted those who were considered sinners and rejected by society. He taught the parable of the Good Samaritan, which showed love beyond the boundaries of hostility. Even on the cross, Jesus prayed for those who crucified Him, "Father, forgive them, for they know not what they do" (Luke 24:34). In Jesus, love for enemies is not only taught, but actually realised.

 

Closing

In a world marked by conflict, violence, and polarisation, the commandment to love one's enemies remains relevant and urgent. Love for enemies does not mean ignoring justice or giving in to evil. Instead, this love changes the way believers view the enemy. Enemies are no longer objects of hatred, but rather fellow creatures of God. Love for enemies also demands inner transformation. It means rejecting hatred, rejecting dehumanisation, and still desiring goodness even for those who are considered enemies. In the context of social and political conflict, this love becomes the basis for true reconciliation and peace.

 

Loving one's enemies may seem impossible from a human perspective. This commandment goes beyond the natural abilities of human beings and challenges the basic instinct to retaliate. However, from the perspective of the Christian faith, this love is possible because it is rooted in God's own love. Love for one's enemies is not merely a moral demand, but a call to partake in the character of God. By loving enemies, believers reflect their identity as children of God. This love becomes a sign of maturing faith and a tangible testimony of the transforming power of the gospel.

 

In the end, the command to love one's enemies invites every believer to transcend the limits of his humanity and enter into the divine dimension of love. What appears as impossible love to humans, becomes possible love when believers live in the love of God who first loved.