Matthew 5 43

Matthew 5:43 kjv

Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

Matthew 5:43 nkjv

"You have heard that it was said, 'You shall love your neighbor and hate your enemy.'

Matthew 5:43 niv

"You have heard that it was said, 'Love your neighbor and hate your enemy.'

Matthew 5:43 esv

"You have heard that it was said, 'You shall love your neighbor and hate your enemy.'

Matthew 5:43 nlt

"You have heard the law that says, 'Love your neighbor' and hate your enemy.

Matthew 5 verses

Matthew 5 43 Meaning

Matthew 5:43 presents a common, yet distorted, interpretation prevalent during Jesus' time regarding the law of love. It states a widely accepted maxim: "You shall love your neighbor and hate your enemy." Jesus highlights this understanding not to endorse it, but to expose the flawed human addition to divine instruction. While the command to "love your neighbor" is genuinely from the Old Testament (Lev 19:18), the corresponding phrase "hate your enemy" is an un-Scriptural insertion, likely born from nationalistic sentiment, sectarianism, or a narrow application of God's justice. This verse sets the stage for Jesus' revolutionary teaching in the subsequent verse (Mt 5:44), where He corrects this harmful misinterpretation by advocating a radical, all-encompassing love that extends even to adversaries.

Matthew 5 43 Context

Matthew 5:43 is a crucial part of Jesus' Sermon on the Mount (Mt 5-7), which serves as a foundational discourse for understanding the ethics and principles of the Kingdom of Heaven. Specifically, this verse is one of six "antitheses" found in Matthew 5:21-48, where Jesus consistently contrasts popular or traditional interpretations of the Old Testament Law ("You have heard that it was said...") with His authoritative and deeper understanding ("But I tell you...").

In this particular section, Jesus is not abolishing the Mosaic Law but fulfilling it by revealing its true spiritual intent beyond mere outward compliance. The phrase "You have heard that it was said..." acknowledges a common, widely accepted belief among the Jewish people of His day, possibly derived from misinterpretations of the Law or common societal maxims passed down verbally. Culturally, Jewish society often narrowed the definition of "neighbor" (rea in Hebrew, plēsion in Greek) to mean only fellow Israelites or co-religionists, sometimes viewing Gentiles, Samaritans, or Roman occupiers as "enemies." Some rabbinic schools, and particularly groups like the Qumran community (as evidenced in their texts like "The Rule of the Community"), explicitly fostered hatred towards those deemed "sons of darkness" or "enemies of God." The polemic here is therefore against a restrictive and retaliatory worldview that contradicted God's broader heart for all humanity and true covenant faithfulness.

Matthew 5 43 Word analysis

• "You have heard" (Ἠκούσατε - Ēkousate): This plural verb indicates a general understanding or a common saying prevalent among the audience, not necessarily a direct quote from the written Law. Jesus addresses a popular perception or oral tradition. It sets the stage for a re-evaluation of commonly held beliefs.
• "it was said" (ἐρρέθη - erréthē): This is a divine passive verb, meaning "it has been said by God" or "it stands as a divine saying." It implies an authoritative utterance, traditionally referring to God's word, particularly the Old Testament Law. By using this, Jesus initially grants legitimacy to the source of the first part of the statement, while preparing to reveal how a human distortion has been added.
• "You shall love" (Ἀγαπήσεις - Agapēseis): This is a command using the future active indicative. The Greek word for "love" here is agapao (ἀγαπάω), which denotes a volitional, self-sacrificial, and benevolent love, independent of feelings or merits of the recipient. It's a love reflecting God's own character, a purposeful act of the will to seek the well-being of the other. This type of love is central to Kingdom ethics.
• "your neighbor" (τὸν πλησίον σου - ton plēsion sou): The Greek term plēsion (πλησίον) literally means "one who is near." While in Old Testament usage (Lev 19:18) "neighbor" primarily referred to fellow Israelites, Jesus' teachings, particularly the Parable of the Good Samaritan (Lk 10:29-37), radically expand this definition to include anyone in need, regardless of ethnicity, social status, or even hostility, thereby broadening the scope of compassion.
• "and hate" (καὶ μισήσεις - kai misēseis): Another command in the future active indicative. Misēo (μισέω) means "to hate," "to detest," "to abominate." The stark juxtaposition with agapaō love highlights the ethical divide Jesus is addressing. This is the part of the maxim that is not Scriptural and directly contradicts the spirit of the Law.
• "your enemy" (τὸν ἐχθρόν σου - ton echthron sou): The Greek term echthros (ἐχθρός) refers to an "adversary," "opponent," or "hostile person." This term signifies someone actively antagonistic, personally or communally. The command to "hate your enemy" was not found in the Mosaic Law and represents a dangerous human rationalization or nationalistic interpretation, allowing for ill-will toward non-Israelites or personal foes.

Words-group by words-group analysis:

• "You have heard that it was said": This phrase signals a transition from popular or traditional interpretation to Jesus' definitive and divine exposition. It functions as a rhetorical device to acknowledge common knowledge before correcting or deepening it. This framing asserts Jesus' authority not as someone abolishing the Law, but as one perfectly clarifying and fulfilling its intended meaning.
• "You shall love your neighbor": This portion accurately reflects the commandment in Lev 19:18, which Jesus Himself affirms as central to God's Law (Mt 22:39). It's the undisputed, divine command foundational to ethical relationships. However, the existing Jewish understanding of "neighbor" often had restricted boundaries.
• "and hate your enemy": This crucial addition is the core of the problem Jesus addresses. This phrase is not found anywhere in the Old Testament Law as a direct command from God. It was likely a social custom, a nationalistic slogan, or an interpretation of justice that confined benevolence to one's own group while permitting or even encouraging animosity toward outsiders or those perceived as threats. It fosters retaliation and conflicts with the very nature of the God who is good to all.

Matthew 5 43 Bonus section

• Imperfect Perfection: The humanly added command to "hate your enemy" demonstrates the limited and imperfect standard people often establish when compared to God's boundless love. This falls far short of the "perfection" Jesus calls His disciples to strive for in Mt 5:48, which implies a comprehensive, mature, and holistic love reflective of God.
• A "Permitted" Vice: The saying likely became popular not as a direct command, but as a justification for existing biases and hostilities. If one's "neighbor" was narrowly defined (e.g., only fellow Jews adhering to specific laws), then anyone outside that group could be conveniently classified as an "enemy," making hatred towards them seem permissible or even righteous.
• Wisdom Literature & Antithesis: Old Testament wisdom literature often provides stark contrasts (antitheses) to highlight right and wrong behavior. Jesus employs a similar structure in Mt 5:21-48 to draw a clear distinction between the spirit of the Law and flawed human interpretations.

Matthew 5 43 Commentary

Matthew 5:43 acts as a pivotal challenge within Jesus' Sermon on the Mount, confronting a deeply entrenched and misleading ethical paradigm of His era. The verse encapsulates a common maxim that combined a genuine Scriptural command ("love your neighbor" from Lev 19:18) with a harmful, humanly-added injunction to "hate your enemy." This illicit addition reflected a widespread mindset, particularly among those with a narrow, often nationalistic, view of who constituted a "neighbor" and who was deemed an "enemy" worthy of antagonism. The Law never commanded hatred for personal enemies; in fact, there were Old Testament principles encouraging kindness even towards adversaries (e.g., Prov 25:21-22).

Jesus' declaration in this verse underscores His unique authority to expose distortions of divine truth. He is not setting aside the Law but bringing its true intent to light, challenging the superficial or corrupted interpretations that had clouded God's heart for radical, expansive love. By dissecting this false dualism, Jesus prepares His disciples for the revolutionary command in the following verse: to love one's enemies and pray for those who persecute them. This teaching radically shifts the ethical landscape, demanding a agape love that transcends natural human biases, societal expectations, and the cyclical nature of retaliation. It calls believers to reflect the impartial goodness and benevolent character of their Heavenly Father, who sends rain and sunshine on both the just and the unjust (Mt 5:45). This is the demanding, yet transforming, pathway to Kingdom righteousness, where the default is reconciliation, grace, and an outflowing of compassion, even to those who oppose.