Christ's disciples consequently may expect to experience the same hatred in proportion as they truly follow their Lord (Jn 15"*"-"). ' When they came before the world, it showed at once and de- cisively its position of antagonism to tlie gospel ' (ililariae, 'hated,' RV 17''') (Westcott), the ultimate cause being that men liad no true knowledge of Him wlio sent Jesus (15='). He foretold that they should be ' hated of all men ' for His Name's sake (Mt 10" 11), more precisely 'of all nations' (24"); cf. for its fulfilment Ac 12= 28==, 1 Th 2»- ■', l p 2'= ; Tacitus, Ann. xv. 44, ' quos per flagitia invisos vulgus Christianos appellabat'; Suetonius, Nero, xvi., ' Christiani, genus hominum superstitionis novie et raaleticse.' In so far as the world-spirit crejit in among the disciples, there would be similar exliibitions of hatred among tliemselves (Mt 24'") ; cf. Gal 5'=, 1 Jn 3'', the deadly hatred of the .ludaizers towards St. Paul, and the name 6 ^x^P^' dce/juTTos apparently given to him in the Pseudo- Clementines. The world's hatred, however, should be a cause of rejoicing (Lk 6='), and not of wonder (1 Jn 3'=, where ' if,' as in Jn 15"*, implies no doubt of the fact). The disciples might well suspect their loyalty if they escaped the enmity of those wlio hated their Lord (Jn 7'), while their experi- ence of it was a proof that they had been chosen out and united to Him (15'"' ="), as also a pledge of their future glory (Ro 8", 2 Ti 2'», 1 P 4'=) ; ' Christianos quoque aut summo amore prose- quuntur homines aut summo odio. Qui omnibus .semiier placent, sibi nierito suspecti esse debent' (Bengel).
Groups (2) and (3) raise an apparent difficulty : tlie feeling which is forbidden in the one seems commanded in the other. Westcott has a valuable note on 1 Jn 2° wliich suggests the solution ; ' there is a certain ambiguity in the word " liate," for it serves as the opposite both to the love of natural att'ection ((piXelv) and to the love of moral judg- ment (d7ajr^>'). In the former case hatred, whicli may become a moral duty, involves the subjection of an instinct ; in the latter case Iiatred expresses a general determination of diaracter.' Thus iiiaelv as opposed to cr/airdiv is condemned (Mt5^='-, Eph 5-''' =»», 1 Jn 2»- '» S'''' '5 4->'), while as opposed to <j>i\€lv it may become a duty (Lk 14^, Mt 10", Jn 12=»).
2. ' Ye have heard tliat it was said, Thou shalt love thy neighbour and hate thine enemy : but I say unto you, Love your enemies' (Mt .5"); 'do good to them that hate you' (Lk6-'', omitted by
HATING, HATRED
HATING, HATRED
705
best authorities in Mt.). The first part of the maxim is found in Lv 19"* ; but in the latter clause Jesus ' is not quoting precisely any OT or extra- Biblical utterance on record (cf. Sir 18") ' (Hast- ings' DB, Extra Vol. p. 30). The question then arises — Is it a fair deduction from, and does it represent the spirit of, the OT, or is it an unwar- ranted extension and addition of the scribes 1 In favour of the latter it is urged that this hatred is not conceived of as following in Lv 19'*, and that passages much nearer the Christian standard are found. The utmost consideration was to be shown even to an enemy's beast (Ex 23^) ; the fact that the owner cherished hate was no reason why help should be refused to liim in his trouble (23'). Cf. as to rejoicing over an enemy in calamity, Job 31°' ; as to returning evil for evil, Pr 24'-^ ; and as to the better spirit often shown in OT, Gn 4.j"-, 1 S 24', 2 K 6==, Ps V 35". Jewish sages ordained that ' if a man finds both a friend and an enemy in dis- tress, he shall first assi.st his enemy,' in order to subdue his evil inclination ; and held that it is not permitted to ' hate any one except only sinners who, having been duly warned and admonished, do not repent' (Kalisch on Leviticus, quoted in Alex- ander, The Witness of the Psalms to Christ and Christianity, p. 274). Pr 24" 25'-' • -'- are sometimes quoted as approaching the Christian spirit, but the reason given in each case militates considerably against their force ('lest the Lord see it and it displease him, and he turn away his wrath from him,' 'and the LORD shall reward thee'). Hence some suppose that ' hate thine enemy ' was an illegitimate inference ('pessima glossa,' Bengel) drawn by Rabbis from the precepts laid down concerning the Amalekites and other nations under the curse (Ex 23-3'-, Dt 7"- 23^ 25"'-) ; by giving to ' neighbour ' the sense of ' friend,' and taking ' enemj; ' as meaning a ' private enemy,' they were easily turned into a justification of private hatred. On the other hand, it is held by many that this clause was really implied in Lv 19'* and truly expressed the spirit of OT. The election of Israel, taken with tlie rules concerning the above nations, would foster an aversion to for- eigners which was ever increasing in intensity ; cf. Ps 83, Jon 3i»-4", Est. In time the Jews came to have such a profound contempt and disregard for all others as caused them to be chaiged. with being enemies of the human race ("apud ijisos fides obstinata, misericordia in proinptu, sed ad- versus omnes alios hostile odium,' Tae. Hist. v. 5. 2 ; ' non monstrare vias eadem nisi sacra colenti,' Juv. Sat. xiv. 103). Therefore Bp. Gore holds (Sermon on Mount, p. 97) that we must accept Mozley's conclusions, which are as follows, — The whole precept, as it stands, undoubtedly repre- sents, and is a summary of, the sense of the Law ; nor is there any occasion to refer ' it hath been said ' to the Law in the case of ' Love thy neigh- bour,' and to the tradition of the scribes in the case of ' Hate thine enemy ' : all the other precepts which the Lord takes as instances of an inferior morality are precepts out of the Law, and there is no reason to distinguish this particular one from the rest with respect to its source. In the first place, it applied to ' neighbour ' and ' enemy ' in a national sense, and tended to strengthen the union of Israelites ; it was the inculcation of an esprit clc rorps which was the vei-y bond of, and incentive to, union in the early ages. But it also referred to a private enemy, and was conceived in the general spirit of retaliation (cf. Mt 5'* and such Psalms as 109).