We continue with the patristic interpretation of the Gospel of Matthew. I now read verses 43 and 44, which state:
“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you.”
The Holy Fathers draw our attention to something that may easily escape us. They perceive the virtues presented by the Lord Jesus in the Sermon on the Mount as a golden chain of virtues, where each virtue is a link in that chain and inextricably connected to both the one before and the one after it. That is to say, the fulfillment of one virtue is a precondition for the fulfillment of the next. The spiritual law, which states that by yielding to one passion we attract others into our lives, mercifully applies also to virtues. Only by practicing virtue can we hope to overcome the passions, aided by the grace of God, which sees our effort.
I mention this because many have encountered the view among Christians that it is sufficient merely to pray to God and that prayer alone will correct all things. Prayer indeed holds such power—but only under the condition that a person also strives, to the extent of their strength, to fulfill all other commandments.
Saint John Chrysostom says:
“If we examine the words of the Savior more closely, we will see that a new and far more exalted commandment is hidden in them. For He commands not only that we love our enemies, but also that we pray for them. Do you see to what height the Lord ascended, and how He placed us at the very summit of virtue? Count the steps, starting from the first: the first step is—not to injure; the second—when injured, not to return the insult in kind; the third—not only not to return the insult, but to remain calm; the fourth—to willingly endure suffering; the fifth—to give more than what the aggressor demands; the sixth—not to harbor hatred; the seventh—to love him; the eighth—to do him good; the ninth—to pray for him to God. Do you see how lofty is the height of virtue? But accordingly, the reward is also resplendent.”
Saint Maximus the Confessor notes that Christ here proceeds differently than the Pharisees, who, according to His own words, “bind heavy burdens, hard to bear, and lay them on men’s shoulders, but they themselves will not move them with one of their fingers” (Matt. 23:4). The Confessor writes:
“The Lord does not command this as something impossible, but clearly as something achievable, for He would not punish a man for violating an impossible commandment. The Lord Himself shows this through His own actions, as do His disciples, who struggled in love for their neighbors even unto death, and who fervently prayed for those who killed them. But since we are captivated by love for material things and pleasures, we prefer these passions over the commandments. That is why we cannot love those who do not love us. Indeed, under the influence of these passions, we even turn away from those who do love us.”
Blessed Jerome of Stridon illustrates the same point made by Saint Maximus:
“Many people judge God’s commandments according to their own weakness, not according to the strength of the saints. They think that what God commands is impossible and claim that it is enough not to hate one’s enemies. Moreover, they assert that the commandment to love one’s enemies supposedly exceeds human nature. It must therefore be understood that Christ does not command the impossible, but only what has already been done—what David did in regard to Saul and Absalom (1 Samuel 24, 26; 2 Samuel 18). Likewise, the first martyr Stephen prayed for those who were stoning him (Acts 7:60). The Apostle Paul even wished to be accursed for the sake of his persecutors (Romans 9:3). Thus, what Jesus taught, He Himself fulfilled, crying out from the Cross: ‘Father, forgive them, for they know not what they do’ (Luke 23:34).”
From the words of the saints, we clearly see that the root of our failure to fulfill the commandment of love for those who hate us lies in the hidden belief that these commandments are impossible to fulfill. The good news is that with effort and time, the Lord can and desires to raise us to this level of virtue—provided there is good will on our part.
Saint John Chrysostom also gives practical advice on how to overcome anger and how to perceive the one who insults us:
“But you have been deeply offended? And what have you endured that could compare to the sufferings of your Lord, who after countless good deeds was bound, beaten, scourged, spat upon by slaves, and finally endured death—the most shameful death of all?
When people suffering from madness strike and insult their physicians, the physicians in those very moments feel the greatest compassion for them and strive to heal them, knowing that their insolence stems from a grave illness. Likewise, you should be disposed toward those who wish you harm. Treat those who offend you as gravely ill and out of control.
Therefore, free your enemy from the burden of pride, compel him to cast off his anger, and deliver him from the fierce demon of wrath. When we see someone possessed, we weep for them. Let us do the same with the angry, for they are like the possessed—or even more wretched, since they have not yet been deprived of their minds, unlike the possessed.”
We now continue with the next verse:
“That you may be sons of your Father who is in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.”
Saint John Chrysostom explains that since the Lord gives us a commandment that demands great effort, He simultaneously promises a reward greater than all others. Here, Christ does not promise land, comfort, or mercy—but rather that those who fulfill the commandment of loving their enemies will be like God, as much as is possible for human beings.
The saint further explains that when the Lord says “sons of your Father,” He does not yet call God His own Father, because the Jews were not ready to hear that.
Chrysostom interprets the words, “He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust,” in the following way:
“God not only refrains from hating those who offend Him, but He also bestows goodness upon them. There is, of course, no equivalence between man and God—not only in benefactions, but also in the majesty of divine dignity, which surpasses all comprehension. You, a man, are offended by someone like yourself; but He is offended by a servant—a servant who has received countless gifts from Him.
You, by praying for your enemy, do him good with words. But God does good with exceedingly great and wondrous deeds.
And yet, I still grant your likeness to God, to the extent that it is possible for man. Therefore, do not harbor hatred toward one who does you harm—when through him, you are receiving such blessings and attaining such great honor.”
The Saints also draw attention to the fact that the Lord here speaks of the possibility that human beings may become sons of God.
Blessed Jerome comments:
“If one becomes a son of God by keeping the commandments, it is not by nature, but by free will.”
Thus, it is through our good will and desire to be with God that we are adopted as children of God and become sons by grace, whereas the Lord Jesus is the only Son of God by nature.
We now continue with verses 46 and 47:
“For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brethren, what more are you doing than others? Do not even the Gentiles do the same?”
Here, for the first time, the Lord mentions the tax collectors—people who, at that time, were deeply despised. They were regarded as the lowest social class and the worst of sinners, collecting taxes for the hated Roman occupiers. And not only did they collect taxes, but they did so unjustly, often taking far more than was required in order to enrich themselves.
The Holy Fathers emphasize that as followers of Jesus Christ, we are called to distinguish ourselves by a love that surpasses the love even sinners are capable of.
Saint Justin of Ćelije explains the phrase “What more are you doing than others?” in the following way:
“Love for enemies is precisely that ‘more’ which sets the Christian apart from the non-Christian. That distinguishing trait is the particular hallmark of the Christian. Whoever possesses that trait receives a great—an indescribably great—reward. He is adopted by God, adopted by the Heavenly Father; and as a son of God, he receives what the Father has.”
Saint John Chrysostom adds:
“If tax collectors, sinners, and Gentiles love those who love them—and we fail even in that (as we do when we envy the good reputation of our brothers)—what punishment will we then deserve, being lower even than the Gentiles, when we are called to be higher than the scribes (cf. Matt. 5:20)?
Tell me, how shall we enter the Kingdom of Heaven?
What is most admirable in Christ’s teaching is that for every struggle, He promises rewards in great abundance: He promises that those who strive will see God, inherit the Kingdom, become sons of God, be like unto God, receive mercy, be comforted, and obtain a great reward in heaven.
And where it is necessary to mention what is sorrowful, He does so briefly. For example, Gehenna, the fire of hell, is mentioned only once in this long sermon.”
This stands as an excellent argument for those who accuse the Christian faith of being dark or obsessed with punishment—those who claim that believers speak only of hell and torment and that there is no light or hope in the Orthodox faith. Such people should be shown the Sermon on the Mount and asked:
“Where do you see darkness or despair here?”
The next verse, 48. reads:
“You therefore must be perfect, as your heavenly Father is perfect.” (Matt. 5:48)
Saint Justin writes of the goal for all of us within the Church in the following words:
“The goal of the Christian is not to become perfect like the angels or archangels, or like the cherubim or seraphim—but something incomparably greater, incomparably higher…
No one has ever asked of mankind such perfection—except the Lord Jesus. And rightly so, for He has given us all the means necessary for attaining that perfection.”
The great ascetic of the Church, Saint Anthony the Great, offers a spiritual reflection on the question that arises here: How can man be perfect as God is perfect?
Here is how Saint Anthony responds:
“It is in no way possible for us to compare ourselves with the Godhead, with the divine nature which is incomparable and beyond the grasp of human reason.
And although it is not possible to reach that summit or to attain the fullness of all goodness, it is of great benefit to receive at least a portion.
We cannot drink an entire spring or lake, but can we not drink enough to quench our thirst? And if we cannot take in the entire atmosphere, can we not at least breathe?”
Another great ascetic, Saint Macarius the Great, says that with these words, Christ calls us to become a dwelling place of perfect spiritual purity. He adds:
“This purity was possessed by the soul which was, in the beginning, created in the image and likeness of God (cf. Gen. 1:26).
It is now being restored in the believing soul by the activity of the Holy Spirit, in accordance with the words: Create in me a clean heart, O God, and renew a right spirit within me (Psalm 51:10).”
Adapted and compiled for contemporary readers from Patristic commentaries by Stanoje Stanković.
