The idea of loving our enemies can be tough. Some might say it is easy in theory, or when one has not been deeply, glaringly, and unjustifiably wronged. It is not unusual, in human frailty, to want those who have hurt us deeply to experience pain too—to know what it feels like to suffer as they have made us suffer, or to receive some form of what some might call ‘karma.’ Of course, as part of life, we inadvertently hurt one another, even those we love. However, I would not describe this as involving enmity. I would define enemies as those who deliberately seek one’s suffering, who make it their mission to make one’s life difficult, who position themselves as obstacles to one’s peace and progress.
I remember when I was in a class on social systems/issues in middle school, I suggested that I had no enemies. Although I cannot now recall my teacher’s response, decades later, time has taught me that enemies need not be in our personal circles, but can be those whose actions are malicious on a systemic level and/or are driven by hatred for members of certain groups—such as races, genders, sexualities, abilities, etc.
However one defines enemies, Jesus Christ tells us plainly “…Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.”[1] Indeed, Galatians 5:20 lists enmity amongst the works of the flesh from which Christians must turn away; so, we should not become enemies to our enemies.
The Bible is replete with stories of betrayal, enmity and revenge. However, it also shows many examples of love intervening between the wrongdoing and retribution.
Genesis 27 tells the story of Jacob conspiring with Rebekah, his mother, to deceive Isaac, his father, and steal the blessing of Esau, his twin brother. Isaac, who was blind with age, had said to Esau: “Now then, get your equipment—your quiver and bow—and go out to the open country to hunt some wild game for me. Prepare me the kind of tasty food I like and bring it to me to eat, so that I may give you my blessing before I die.”[2] Esau then set off to hunt game for the meal, but whilst away, Rebekah connived with Jacob to take advantage of Isaac’s dim eyes and hoodwink him into giving his blessing instead to Jacob.
Earlier, in Genesis 25:29-34, Jacob had cunningly got Esau to trade him his birthright in exchange for a stew. So, Jacob’s taste for cheating his brother was well established.
So meticulous were they at plotting that not only did they prepare an imitation of Isaac’s favourite meal using goats from the nearby flock, but they also ensured that Jacob was appropriately costumed to feel and smell like Esau. Genesis 27:11-12 reads: “Jacob said to Rebekah, his mother, ‘But my brother Esau is a hairy man while I have smooth skin. What if my father touches me? I would appear to be tricking him and would bring down a curse on myself rather than a blessing.’”
“Then Rebekah took the best clothes of Esau her older son, which she had in the house, and put them on her younger son Jacob. She also covered his hands and the smooth part of his neck with the goatskins.”[3]
This was key to the success of their cunning plan as even though Isaac was sceptical, saying “The voice is the voice of Jacob, but the hands are the hands of Esau,”[4] he still went ahead to give his blessing.
When Esau returned, he was distraught and begged his father to bless him also. Isaac, realising that he had been deceived, told Esau that although he could not reverse his blessing, which meant that Esau would be subordinate to Jacob, Esau would throw Jacob’s “yoke off [his] neck.”[5]
Unsurprisingly, Esau felt deeply betrayed and planned to kill Jacob after the mourning period for Isaac. Rebekah warned Jacob about this and had him flee to her brother, Laban, for refuge.
As an aside, this story would make for a riveting screenplay.
The story picks up again in Genesis 32 and 33, where we see love in action. Jacob had sent word to Esau that he was coming to see him, but received word that Esau was journeying to him with 400 men in tow. Jacob was terrified, praying, “Save me, I pray, from the hand of my brother Esau, for I am afraid he will come and attack me, and also the mothers with their children.”[6]
Upon approaching Esau, Jacob “went on ahead and bowed down to the ground seven times as he approached his brother. But Esau ran to meet Jacob and embraced him; he threw his arms around his neck and kissed him. And they wept.”[7] In turn, Jacob’s family bowed down to greet Esau, and then Jacob insisted that Esau accept the gifts of flocks and herds he brought as a sign that he had found favour with his brother who he had so deeply wronged. Esau chose love which “covers a multitude of sins.”[8]
Amongst Jacob’s sons we find another example of love clearing the darkness of enmity. Genesis 37 introduces us to Joseph, his robe of many colours, and his dreams of his older brothers bowing to him which caused them to sell him into slavery in Egypt – although they would rather have killed him but for the intervention of Reuben, the eldest. From chapters 42-50, we are told Joseph’s journey, from slavery in Potiphar’s house to prison and then high service in the court of Pharaoh. The story culminates in the return of Joseph’s brothers to buy grain during a famine.
At this point Joseph could have taken revenge upon his brothers without obstacle. Joseph was essentially the Prime Minister of Egypt, second only to Pharaoh, whilst his brothers were just common people. However, love stood between their sin and its ‘just’ reward. Joseph’s brothers, after Jacob’s death, fearing for their lives, sent a message to Joseph, saying, “Your father gave this command before he died: ‘Say to Joseph, “Please forgive the transgression of your brothers and their sin, because they did evil to you.’” And now, please forgive the transgression of the servants of the God of your father.” Joseph wept when they spoke to him. His brothers also came and fell down before him and said, ‘Behold, we are your servants.’”[9]
Instead of retaliation, Joseph chose love and looked at God’s grace upon his life, responding: “‘Do not fear, for am I in the place of God? As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today. So do not fear; I will provide for you and your little ones.’ Thus he comforted them and spoke kindly to them.”[10]
These examples remind us that we must choose love at all times, and in love is forgiveness. This is revealed most fully in Christ’s Passion. Sin puts us at odds with God, but His love, exemplified in Christ’s coming to die for our sins, reconciles us to the Father, saving us from the wages of sin. This calls to mind the lyrics of ‘And Now, O Father, Mindful of the Love’ by William Bright that say:
Look, Father, look on His anointed face,
and only look on us as found in Him;
look not on our misusings of Thy grace,
our prayer so languid, and our faith so dim:
for lo, between our sins and their reward
we set the Passion of Thy Son our Lord.
In the Lord’s Prayer we ask God: “and forgive us our trespasses, as we forgive those who trespass against us.” To love is to forgive. “And Jesus said, “Father, forgive them, for they know not what they do.”[11] If our Lord could show such love to those actively partaking in killing Him, who are we not to love our enemies? Therefore, to love our enemies is to be like Christ!
[1] Luke 6:27-28.
[2] Genesis 27:3-4
[3] Genesis 27:15-16.
[4] Genesis 27:22.
[5] Genesis 27:40.
[6] Genesis 32:11.
[7] Genesis 33:3-4.
[8] 1 Peter 4:8b.
[9] Genesis 50:16-18.
[10] Genesis 50:19-21.
[11] Luke 23:34.
