—Matthew only. Ye have heard (verse 21, note). Thou shalt love thy neighbour, and hate thine enemy. The first clause is found in Le Matthew 19:18, the second is the natural, and, from one point of view, legitimate, deduction from it.
"The whole precept, as it stands, undoubtedly represents, and is a summary of, the sense of the Law" (Mozley, vide infra). The meaning of the words "neighbour" and "enemy" has been much discussed. In Leviticus, indeed, the meaning of "neighbour" is clear; it answers to "the children of thy people" in the preceding clause, i.
e. it refers to members of the nation; all Israelites are termed "neighbours." The primary sense, therefore, of this whole precept is love to an Israelite, hatred to a non-Israelite (cf. Deuteronomy 25:17-19).
As such, the precept was of value in cementing the unity of the nation and preventing greater exposure to the evils, moral and religious, found outside it. But as quoted by our Lord, it has evidently a more private reference.
He treats the precept as referring to personal friends (those who act in a neighbourly way) and enemies, and even this is, in some respects, a legitimate summary of the teaching of the Law, in so far as it forms another side of the law of retaliation.
In days when public justice was weak much had to be left to the action of the individual, and he who was wronged was bid satisfy justice by retaliating on his enemy. That, however, it was not the only teaching of the Law is evident from Exodus 23:1-33.
4 (cf. Job 31:29). But as regards both aspects of the precept the time had come for a change. The Jews only too gladly showed obedience to the second part of the precept, making themselves proverbial (cf.
Tacitus, 'Hist.,' 5.5. 2; Juvenal, 'Sat.,' 14.103) for their more than incivility to Gentiles, and they seem to have also zealously carried it out towards their personal enemies (cf. Psalms 109:1-31.).
On the whole subject, vide especially Mozley, who, however, hardly allows enough weight to passages like Exodus 23:4.