Culture: This statement acknowledges the reality of insider/outsider boundaries, which include one’s “neighbor” but defines those outside the boundary, whatever it may be, as the “enemy.” Guelich notes: “The first-century use of neighbor had narrowed in its reference from that of Leviticus 19:18. Whereas neighbor meant fellow member of the covenant community, an ‘Israelite,’ in the Old Testament context in contrast to the non-Israelite, the rabbinic discussions contain many examples of the struggles with the casuistic implications of neighbor. Qumran had clearly limited the designation to members of their community.”
Christ’s reversal in this pairing is to extend insider acceptance to those typically denied such courtesy—the outsiders/enemies. One would normally—even naturally—love neighbors or fellow insiders. One would bless them, do good to them, and pray for them. Jesus requires that we expand our benevolence outside our circle. We are not to make such insider/outsider distinctions. Even those who might be considered enemies should be included in our social interactions as though they were insiders.
Old World Context: The social conditions of first-century Israel provide a poignant backdrop about the need to be wary of one’s interactions with outsiders. Tensions with the powerful Romans escalated in A.D. 66 into rebellion and a brutal Roman retaliation. Jesus’s radical proposal is to drop us/them distinctions. We should see ourselves as part of the entire world, not simply as a persecuted subset. In verse 42, “enemy” in the Mosaic law’s statement is singular; but in verse 43, which gives the gospel’s requirement, it is “enemies” (plural), reinforcing the suggestion that the focus was on individual relationships rather than national enemies.
Book of Mormon Context: The most obvious insiders/outsiders in the Book of Mormon were Nephites/Lamanites. Jesus’s listeners would have understood him as commanding them to include the Lamanites as insiders.