Luke 6:27

Analysis & Commentary

But I say unto you which hear, Love your enemies, do good to them which hate you. This verse introduces one of Jesus' most radical ethical teachings, directly challenging natural human inclination and conventional morality. The emphatic "But I say unto you" (alla hymin legō tois akouousin, ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν) asserts Jesus' divine authority to establish moral standards. The phrase "to you which hear" distinguishes genuine disciples who receive and obey from those who merely listen without commitment.

The command "Love your enemies" (agapate tous echthrous hymōn, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν) uses the verb agapaō (ἀγαπάω), indicating self-giving, volitional love that seeks the other's highest good regardless of feelings. This is not philia (friendship) or eros (romantic love) but agape—unconditional, sacrificial commitment to another's welfare. The noun echthros (ἐχθρός, "enemy") refers to active opponents, those who oppose and seek harm. Jesus commands love toward those who have earned hatred.

The parallel command "do good to them which hate you" (kalōs poieite tois misousin hymas, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς) specifies concrete action. The verb miseō (μισέω, "hate") indicates active hostility and malice. Jesus requires not merely emotional restraint but active benevolence toward those who harbor malice toward us. This teaching transcends Old Testament law, which commanded love of neighbor (Leviticus 19:18) but permitted vengeance against enemies. Jesus establishes a new ethic that reflects God's character—He "makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust" (Matthew 5:45).

Historical Context

Jesus spoke these words during the Sermon on the Plain (Luke 6:20-49), paralleling Matthew's Sermon on the Mount (Matthew 5-7). This occurred during His Galilean ministry, approximately AD 28-29, after choosing the twelve apostles. The audience included both disciples and a large multitude from Judea, Jerusalem, Tyre, and Sidon (Luke 6:17), representing diverse geographic and social backgrounds.

First-century Jewish ethics, while compassionate toward fellow Jews, distinguished sharply between treatment of Israelites and Gentiles. The Qumran community (Dead Sea Scrolls) explicitly commanded, "Love all the sons of light...and hate all the sons of darkness." Some rabbinic teaching permitted hatred of Israel's enemies. Roman law and Greco-Roman ethics generally endorsed retaliation and revenge—enemies deserved punishment, not love.

Jesus' command to love enemies was thus revolutionary in its cultural context. For Jews under Roman occupation, "enemies" included not only personal antagonists but the oppressive political system. Zealots advocated violent resistance; Jesus advocated active love. This teaching would become foundational to Christian ethics and eventually influence Western moral thought, though its full implications remain countercultural in every age. The early church's practice of loving enemies, including praying for persecutors, distinguished Christians dramatically from surrounding culture.

Questions for Reflection

• How does Jesus' command to love enemies reflect God's character and His treatment of sinners?
• What is the difference between tolerating enemies passively and actively loving them as Jesus commands?
• In what practical ways can believers 'do good' to those who hate them without compromising convictions or enabling evil?
• How does enemy-love challenge nationalism, tribalism, and political partisanship within Christian communities?
• What does this command reveal about the nature of agape love and its distinction from emotional affection?