Luke 6:27 · Bible study
Luke 6:27 Commentary: Love Your Enemies
Greek · 8 what the commentators say
Meaning in one sentence
Explore Jesus' radical command to love enemies in Luke 6:27, its Greek grammar, Old Testament background, and pastoral application.
Research Summary
- Meaning: Jesus commands active, deliberate love and good deeds toward those who oppose us, modeled on God's own kindness.
- Key words: Agapaō (love, present imperative) and echthros (enemy/hostile person); kalōs poieite (do good).
- Main debate: Does this command supersede OT passages permitting hatred, or does it restore the Law's original intent? Cambridge and Gill see restoration; some readers see a new ethic.
- Theological theme: Imitating God's mercy (v.36) as the foundation for ethical living; the kingdom ethic of radical grace.
- Best use: Teaching on non-retaliation, forgiveness, and the nature of Christian love in hostile settings.
Translation Comparison
BSB Berean Standard Bible 2020
But to those of you who will listen, I say: Love your enemies, do good to those who hate you,
WEB World English Bible 2000
“But I tell you who hear: love your enemies, do good to those who hate you,
KJV King James Version 1769
But I say unto you which hear, Love your enemies, do good to them which hate you,
ASV American Standard Version 1901
But I say unto you that hear, Love your enemies, do good to them that hate you,
YLT Young's Literal Translation 1898
`But I say to you who are hearing, Love your enemies, do good to those hating you,
Darby Darby Bible 1890
But to you that hear I say, Love your enemies; do good to those that hate you;
Douay-Rheims Douay-Rheims Bible 1899
But I say to you that hear: Love your enemies. Do good to them that hate you.
Translations in other languages (10 available)
Mas á vosotros los que oís, digo: Amad á vuestros enemigos, haced bien á los que os aborrecen;
Mas a vós, que estais ouvindo, digo: amai os vossos inimigos; fazei bem aos que vos odeiam;
Mais je vous dis, à vous qui m’écoutez: Aimez vos ennemis, faites du bien à ceux qui vous haïssent,
Aber ich sage euch, die ihr zuhört: Liebet eure Feinde; tut denen wohl, die euch hassen;
Maar Ik zeg ulieden, die dit hoort: Hebt uw vijanden lief; doet wel dengenen, die u haten.
Ma a voi che ascoltate, io dico: Amate i vostri nemici; fate del bene a quelli che v’odiano;
Ale wam powiadam, którzy słuchacie: Miłujcie nieprzyjacioły wasze, czyńcie dobrze tym, którzy was mają w nienawiści.
Но вам, слушающим, говорю: любите врагов ваших, благотворите ненавидящим вас,
「只是 我告訴 你們 這 聽道的人，你們的 仇敵，要愛他！ 恨 你們的，要待 他好！
But I say to you who give ear to me, Have love for those who are against you, do good to those who have hate for you,
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 6:27
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Jesus' command here is not a new invention but a restoration of the deepest intent of the Law. The Cambridge Bible notes that the Old Testament already contained seeds of this ethic: Exodus 23:4 and Proverbs 25:21 command kindness to enemies. Yet by Jesus' time, some Jewish teachers had allowed hatred toward non-Jews, as reflected in the Talmud and even ancient writers like Tacitus and Juvenal. Gill argues that Jesus directly opposes the 'traditions of the elders' that had limited love to one's own group. The Greek verb agapate (imperative present) demands an ongoing, deliberate love, not a feeling but active goodwill. Vincent adds that 'who hear' implies hearing in order to heed, so this command is aimed at those ready to obey. Matthew Henry extends the audience: it is for all who will listen, not just disciples. The consensus is clear: Jesus calls his followers to a love that acts, even when the recipient is hostile.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Restoration of OT intent: The OT already commanded kindness to enemies (Ex 23:4-5; Prov 25:21); Jesus corrects later rabbinic traditions that had narrowed 'neighbor' to fellow Jews.
- New kingdom ethic: Jesus' command goes beyond the OT by requiring love for all enemies without exception, grounded in the coming kingdom and the Father's example (v.35-36).
- Non-resistant pacifism: Verses like 6:29 (turn the other cheek) reinforce a literal refusal of self-defense, interpreted as binding on all Christians.
- Personal virtue, not public policy: Some traditions distinguish personal ethics (love enemies) from the state's duty to punish evil, allowing Christians to serve in roles that use force.
What is clear: Jesus directly commands his followers to actively love and do good to those who oppose them, without exception, and this command is grounded in the character of God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'love your enemies' | Christians agree the command requires active goodwill and action, not just emotion. It forbids personal vengeance. | Some see it as primarily an attitude of heart; others emphasize concrete deeds like giving material help or praying. There is also debate over whether it prohibits any form of self-defense or legal recourse. |
| Relation to Old Testament | The Old Testament already commands kindness to enemies (Ex 23:4-5; Prov 25:21). Jesus is building on that foundation. | Some interpreters (e.g., Cambridge) argue Jesus restores the original intent against later rabbinic distortions. Others see Jesus going beyond the OT, requiring love even for national enemies without exception. |
| Scope of 'enemies' | The term includes personal enemies, national foes, and those who persecute believers. | Catholics and many Protestants agree it includes all people, but some traditions (e.g., historic Anabaptist) emphasize it as a literal command for all situations, while others see permission for just war and self-defense contexts. |
| Application of non-resistance | Personal revenge is forbidden. The Christian response to personal harm should be love and forgiveness. | Some Christians (e.g., pacifist traditions) interpret the command to forbid all violence, even in self-defense or military service. Others (e.g., just war tradition) argue that the state's role in punishing evil is distinct from personal ethics. |
Historical & Cultural Context
Luke 6:27 appears in the Sermon on the Plain (Luke 6:20-49), which is shorter than Matthew's Sermon on the Mount but parallel in content. Jesus begins by pronouncing blessings and woes (vv.20-26), then directly addresses a crowd that includes disciples and others. The phrase 'to you who hear' (Greek: tois akouousin) uses a present participle, Vincent stresses it means 'hearing in order to heed,' implying that not everyone who hears actually listens.
The Jewish context is crucial. The Old Testament commanded care for enemies in specific instances: returning a stray ox (Exodus 23:4) or feeding a hungry enemy (Proverbs 25:21). But after the Exile, a more exclusive interpretation emerged. The Talmud contained harsh sayings against Gentiles, and Roman writers like Tacitus noted the Jewish hostility toward others. Gill explains that the Scribes and Pharisees taught 'hate your enemy' based on passages about destroying pagan nations (Deuteronomy 7:2; 23:6). This teaching narrowed 'neighbor' to fellow Jews (see Poole on the lawyer's question in Luke 10:29).
Jesus sets himself in direct authority: 'But I say to you.' This formula echoes Matthew 5, where he repeatedly contrasts his teaching with 'what was said to the people long ago.' Here he does not abolish the Law but restores its deeper purpose. The command to love enemies would have been shocking in a setting of Roman occupation and local oppression. Jesus calls his followers to a radical alternative: active love, doing good, and prayer, not resentment or retaliation.
Textual Notes
The consulted sources note no significant textual variants for Luke 6:27. The Greek text is stable across major manuscripts, with only minor differences in word order (e.g., some manuscripts read akouousin as akouousi) that do not affect meaning.
Reception History
From the early church onward, this verse was seen as a defining mark of Christian discipleship. Tertullian and Augustine used it to argue against retaliation and to commend martyrdom as a witness. In the medieval period, it was applied primarily to personal relationships, often interpreted through the lens of the 'golden rule' (v.31). During the Reformation, both Luther and Calvin emphasized that this command cannot be fulfilled by human effort alone, requiring the Spirit's work. In modern times, it has been central to peace movements and social justice activism, and it remains a touchstone for Christians seeking to live out forgiveness in divided families, workplaces, and nations.
Preaching This Verse
Three-point outline
- The Audience: Jesus addresses those who truly hear, not passive listeners but active responders (Vincent). This command is for everyone willing to obey, not just spiritual elites.
- The Command: Love and do good (Greek: agapate and poieite kalos). Both verbs are present imperative, indicating continuous, deliberate action. Love is not a warm feeling; it is choosing the other's good, even when they are against you.
- The Foundation: This command flows from God's own character (v.35-36). We love enemies because God is kind to the ungrateful and evil. Imitating the Father is the motive and the power.
Five-point outline
- Who is your enemy? The Greek word echthros means 'hated, hostile.' It covers personal enemies, national foes, and anyone who opposes you.
- Love is action: Agapaō in this context means to actively seek the well-being of the other. Jesus pairs it with 'do good' (poieite kalos) to make the concrete dimension clear.
- Don't limit it: The Old Testament already commanded kindness to enemies (Ex 23:4-5; Prov 25:21). Jesus removes any loophole that would restrict love to one's group.
- It starts inside: Before action comes the heart. Prayer for those who mistreat you (v.28) realigns the heart toward mercy.
- The reward is God-likeness: Loving enemies makes us 'sons of the Most High' (v.35). This is not about earning salvation but reflecting the Father's nature.
Illustration hooks
- A coworker who undermines you at every meeting. How do you speak about them when they are not in the room? This verse invites you to act differently, defend them or help them succeed.
- A family member who has caused deep hurt. Love does not mean forgetting the pain, but it can mean choosing to pray for their well-being before any reconciliation.
- Political opponents you find contemptible. Jesus calls for praying for them, not posting angry comments. That prayer changes you before it changes them.
Questions your congregation is asking
- Does loving my enemies mean I have to let them keep hurting me? (See pastoral note: the command does not require staying in an abusive or unsafe situation; it addresses the heart's posture and active goodwill.)
- How can I possibly love someone who has traumatized me? (The command is not about emotion but about deliberate acts of good and prayer, sometimes the first step is just asking God to bless them.)
- Is this command only for super-Christians? (Jesus addresses it to 'you who hear', anyone who is ready to obey can begin, even in small steps.)
Leading a Discussion
This verse cuts against our natural instincts. Most of us want to protect ourselves and repay harm. But Jesus calls us to something different, a love that mirrors God's own patience and kindness. Begin your group time by reading Luke 6:27-36 slowly. Then consider how Jesus' command fits with the Old Testament passages that seemed to permit hatred.
Discussion questions
- What does 'love' mean here? How is it different from liking someone or having warm feelings for them?
- Jesus uses two verbs: 'love' and 'do good.' Why do you think he adds the second? What does 'doing good' look like in everyday situations with someone difficult?
- The Old Testament already commanded kindness to enemies (Exodus 23:4-5; Proverbs 25:21). Why was Jesus' teaching still so shocking to his audience?
- Verse 28 adds 'bless those who curse you' and 'pray for those who mistreat you.' How does prayer help us obey the command to love? Does it change our feelings or just our actions?
- Is there a difference between loving an enemy and protecting yourself from harm? Where does the Bible draw that line? (Consider that Jesus himself sometimes withdrew from danger, John 8:59.)
- Who is an 'enemy' in your life right now? What would it look like to 'do good' to that person this week?
- Jesus bases this command on God's character (vv.35-36). How does knowing that God is kind to the ungrateful change your motivation to love?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 23:4 | “If you meet your enemy’s ox or his donkey going astray, you shall surely bring it back to him again. |
| Exodus 23:5 | If you see the donkey of him who hates you fallen down under his burden, don’t leave him. You shall surely help him with it. |
| Job 31:29 | “If I have rejoiced at the destruction of him who hated me, or lifted up myself when evil found him |
| Job 31:31 | if the men of my tent have not said, ‘Who can find one who has not been filled with his meat?’ |
| Psalms 7:4 | if I have rewarded evil to him who was at peace with me (yes, I have plundered him who without cause was my adversary), |
| Proverbs 24:17 | Don’t rejoice when your enemy falls. Don’t let your heart be glad when he is overthrown, |
| Proverbs 25:2 | It is the glory of God to conceal a thing, but the glory of kings is to search out a matter. |
| Proverbs 25:21 | If your enemy is hungry, give him food to eat. If he is thirsty, give him water to drink; |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator argues that Jesus command to love enemies did not introduce a brand-new idea, since the Old Testament itself contained laws about helping an enemy in need. What made Jesus teaching necessary was that later Pharisaic tradition had focused exclusively on the harsh passages about hating enemies, filling the Talmud with bitter hatred against Gentiles that was mistaken for Jewish religion.
Geneva Bible Notes Reformed 1599
But I say vnto you which heare, Loue your enemies: doe well to them which hate you.
Gill's Exposition of the Bible Baptist 1748
Gill reads "you which hear" as those who daily heard the traditions of the scribes and Pharisees, not as Christ's own disciples. Jesus' command to love enemies directly opposes what they had been taught: that hating enemies was permitted and revenge was acceptable.
Jamieson-Fausset-Brown Commentary Protestant 1871
jfb offers no independent comments on this verse. Instead, he directs the reader to his earlier treatment of parallel passages for the fuller meaning and application of the principles here. The entire explanation is found by following these cross-references.
Lange's Commentary Reformed 1857
Lange stresses that Jesus' commands about non-resistance and generosity are not rigid rules for outward conduct but principles for preparing the heart. The inner disposition of patience and goodwill matters most, while specific actions must be guided by love and wisdom in each situation.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry stresses that the Golden Rule is the practical heart of loving your neighbour: treat others as you would reasonably expect to be treated in their place. He notes that Jesus gives this command to all who hear, not only to disciples, because honest and just dealing is a universal duty.
Vincent's Word Studies Evangelical 1887
Vincent observes that "hear" here means more than just receiving sound. It implies listening with the intent to obey, giving full attention in order to heed the message. This is the same sense Jesus uses when he calls for those with ears to truly hear.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes a shift in Jesus' audience. Up to this point, the Lord addressed only specific types of people. Now, with the words "But I say to you who hear," He begins speaking directly to everyone present, making the instruction universal rather than limited.