Prophecy shows that love for a wicked enemy does not work: Why would Jesus contradict these teachings?

The rider on the white horse brings an eye for an eye. Does that make him the Antichrist?

After reading Isaiah 63:3–5, Isaiah 11:1–5, and Revelation 19:11–19, the rider on the white horse — faithful and just — appears as a warrior who repays. There love for the enemy is not preached, but the principle of eye for eye. So then, where does the doctrine of loving enemies (Matthew 5:44–45) come from? Not from Hebraism, but from a Greek maxim formulated centuries earlier by Cleobulus of Lindos.

The Greek sage spoke… and attentive ears listened: “Do good to your friends and to your enemies… thus you will keep some and attract others.” “Any man, at any moment in life, can be your friend or your enemy, depending on how you conduct yourself with him.” Were we not told that Jesus said very similar things? It turns out that these phrases were spoken by Cleobulus of Lindos, one of the so-called Seven Sages of Greece, in the 6th century before Christ… more than 500 years before Jesus. Curious… isn’t it? Not only are very similar words later attributed to Jesus —Matthew 5:44—, but it is also claimed that these teachings summarize “the law and the prophets” —Matthew 7:12—… yet the law says in Deuteronomy 19:18-19: “you shall do to the false witness as he intended to do.” And the prophet Nahum says in Nahum 1:2: “God is a jealous and avenging God… and reserves wrath for his enemies.” Nothing about rewarding enemies. So then… could it be that an aggressive Rome, confronted with the Jews and their king, never wanted “an eye for an eye”… because it killed the king of the Jews? Isn’t it obvious that Rome never wanted to be reached by the justice of that law? The Greek also said: “Moderation is best.” And it is written: Ecclesiastes 7:16: “Do not be overly righteous… nor excessively wise.” Ecclesiastes 7:17: “Do not be overly wicked…” But it is also written: Proverbs 9:9: “Give to a wise man, and he will be wiser…” Revelation 22:11: “He who is righteous, let him practice righteousness still…” So then… moderation… or justice without limit?

Prophecy shows that love for a wicked enemy does not work:

Psalms 109:1 Do not remain silent, O God of my praise.
2 For the mouth of the wicked and the mouth of the deceitful are opened against me; they have spoken against me with a lying tongue.
3 They compassed me about also with words of hatred, and fought against me without a cause.
4 For my love they are my adversaries, but I give myself unto prayer.
5 And they have rewarded me evil for good, and hatred for my love.
6 Set thou a wicked man over him, and let Satan stand at his right hand.
7 When he shall be judged, let him be condemned, and let his prayer become sin.
8 Let his days be few, and let another take his office.

Sirach also warns against doing good to a wicked enemy:

Sirach 12:1–6

1 When you do good, take note of whom you do it to,
and you will be able to expect something from your good action.
2 Do a favor to the good, and you will obtain a reward,
if not from him, then from the Lord.
3 Helping the wicked brings no good,
and it is not even a good action.
4 In time of need he will do you double harm
for all the good you have done to him.
5 Do not give him weapons of war,
so that he may not attack you with them.
6 God also abhors the wicked
and will give them their punishment.

Why would Jesus contradict these teachings?
He did not. His enemies did, but they blamed Him for it.

But assuming that what is presented as having been said before Christ is pure, simply because Rome did not persecute the prophets, is also an error. For there is a proverb that says, “If your enemy is thirsty, give him something to drink” (Proverbs 25:21), and another that says, “When your enemy falls, do not rejoice” (Proverbs 24:17). This contrasts with the rejoicing required of the righteous at the fall of their enemy Babylon in Revelation 18:20: “Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her.”

Obviously, since Babylon fell in 539 BC, before Christ, Revelation uses Babylon as an allusion to the idolatrous empire that murdered the saints.

Isaiah 65:13–14

13 Therefore thus said Jehovah the Lord: Behold, my servants shall eat, but you shall be hungry; behold, my servants shall drink, but you shall be thirsty; behold, my servants shall rejoice, but you shall be ashamed.
14 Behold, my servants shall sing for joy of heart, but you shall cry out for pain of heart, and shall howl for anguish of spirit.