Luke 6

Hendriksen

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CHAPTER VI ) Outline of Chapter 6) ) Theme: The Work Thou Gavest Him to Do) 6:1 11 The Son of Man Asserting His Authority as Lord of the Sabbath) A. 6:1 5 Picking, Rubbing, and Eating Grain on the Sabbath) B. 6:6 11 Healing a Shriveled Hand on the Sabbath) 6:12 16 The Choosing of The Twelve) 6:17 19 Jesus Power to Heal) The Sermon on the Mount) 6:20 26 I. Four Beatitudes and Four Woes) 6:27 45 II. The Standard of Life Demanded by the King) A. 6:27 38 The Light of Love He Commends) B. 6:39 45 The Darkness of Sin He Condemns) 6:46 49 III. Application: The Parable of The Two Builders) ) The Son of Man Asserting His Authority as Lord of the Sabbath) A. 6:1 5 Picking, Rubbing, and Eating Grain on the Sabbath) 1 1 2 8 0 “tw://bible.*?id=40.12.1-40.12.8|AUTODETECT|”
Cf. ) 7 1 -1 9 0 “tw://bible.*?id=40.12.1-40.12.8|AUTODETECT|”
Matt. 12:1 8) 1 1 -1 9 0 “tw://bible.*?id=41.2.23-41.2.28|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=41.2.23-41.2.28|AUTODETECT|”
Mark 2:23 28) 1 4 2 8 0 0
6 1 Once on a sabbath, when Jesus happened to be passing through fields of standing grain, his disciples were picking and eating the heads of grain, rubbing them with their hands. 2 Some of the Pharisees asked, Why are you doing what is not permitted on the sabbath? ) 3 Jesus answered, Have you not even read what David did when he and those with him were hungry: 4 how he entered the house of God, took and ate the consecrated bread which only the priests were allowed to eat, and gave some to those who were with him? 5 And he said to them, Lord of the sabbath is the Son of man! ) ) One of the chief areas of conflict between Jesus and the Jewish leaders concerned the proper observance of the sabbath. It is not surprising, therefore, that Mark and Luke at this point report two sabbath controversies. Matthew also reports these two but not until much later in his Gospel.) 1 1 2 8 0 “tw://bible.*?id=43.5.1-43.5.18|AUTODETECT|”
In both Mark and Luke the story of these controversies follows Jesus remarks about fasting. Nevertheless, there is probably no close chronological connection: the inquiry about fasting was made a little later, after the choosing of The Twelve and the preaching of The Sermon on the Mount. See above, p. 307. Worthy of consideration is the theory that three sabbath controversies (the first described in John s Gospel; the second and third in the Synoptics) took place in rather close succession during the spring to midsummer of the year a.d. 28. The three were: the argument about the healing at the pool at the time of the Passover 7 1 -1 9 0 “tw://bible.*?id=43.5.1-43.5.18|AUTODETECT|”
John 5:1 18) 1 1 -1 9 0 “tw://bible.*?id=42.6.1-42.6.5|AUTODETECT|”
); this was followed by the controversies concerning the picking of heads of grain 7 1 -1 9 0 “tw://bible.*?id=42.6.1-42.6.5|AUTODETECT|”
Luke 6:1 5) 1 1 -1 9 0 “tw://bible.*?id=42.6.6-42.6.11|AUTODETECT|”
and parallels), and concerning the healing of the man with the withered hand 7 1 -1 9 0 “tw://bible.*?id=42.6.6-42.6.11|AUTODETECT|”
Luke 6:6 11) 1 1 -1 9 0 “tw://bible.*?id=42.6.12-42.6.49|AUTODETECT|”
and parallels). The third of these three controversies seems to have been followed by the choosing of The Twelve and the preaching of The Sermon on the Mount 7 1 -1 9 0 “tw://bible.*?id=42.6.12-42.6.49|AUTODETECT|”
Luke 6:12 49) 1 1 -1 9 0 “tw://bible.*?id=41.3.6|AUTODETECT|”
; cf. ) 7 1 -1 9 0 “tw://bible.*?id=41.3.6|AUTODETECT|”
Mark 3:6) 1 1 -1 9 0 “tw://bible.*?id=41.3.13-41.3.19|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=41.3.13-41.3.19|AUTODETECT|”
13 19) 1 1 -1 9 0 0
).) 1 1 2 8 0 “tw://bible.*?id=42.6.1-42.6.5|AUTODETECT|”
But although no close chronological connection between (a) Jesus teaching on fasting and (b) the sabbath controversy reported here in ) 7 1 -1 9 0 “tw://bible.*?id=42.6.1-42.6.5|AUTODETECT|”
Luke 6:1 5) 1 1 -1 9 0 0
is indicated, Mark and after him Luke may well have had in mind a logical connection. According to the teaching of Jesus, those who are living in close fellowship with him, the Bridegroom, should be feasting instead of fasting; they must rejoice rather than mourn. And this manifestation of gladness instead of sadness must characterize even the manner in which the sabbath is kept. That is probably the connection and accounts for the order in which these events are here related.) 1 4 2 8 0 0
For the slight differences in the manner in which this incident has been reported by the synoptists see N.T.C. on Mark, pp. 104, 105. Though there are these differences, there are no discrepancies or contradictions. From this point on we shall simply follow Luke s account, referring to the other Gospels only when necessary for elucidation.) The material here presented can be logically arranged under the following two subheadings:) 1. By implication the Pharisees accuse the disciples of sabbath desecration) 1, 2. Once on a sabbath, when Jesus happened to be passing through fields of standing grain, his disciples were picking and eating the heads of grain, rubbing them with their hands. Some of the Pharisees asked, Why are you doing what is not permitted on the sabbath?) 1 1 2 8 0 “tw://bible.*?id=40.12.1|AUTODETECT|”
Grain is evidently ripening. Jesus, accompanied by his disciples, is walking through the grain fields. The translation fields of standing grain is justified by the context. Literally the meaning is that which was sown. It is the sabbath (verses 1, 6, 7, 9) and the disciples are hungry 7 1 -1 9 0 “tw://bible.*?id=40.12.1|AUTODETECT|”
Matt. 12:1) 1 1 -1 9 0 “tw://bible.*?id=5.23.25|AUTODETECT|”
). So they pick some heads or ears of grain. They rub them between the palms of their hands, and eat them. Did not the law 7 1 -1 9 0 “tw://bible.*?id=5.23.25|AUTODETECT|”
Deut. 23:25) 1 1 -1 9 0 0
) clearly state that a person was permitted to do this? Yes, but & on the sabbath?) 1 1 2 8 0 0
Suddenly some Pharisees arrive. Where they came from is not indicated. One moment they are absent; the next, there they are! Or had they been nearby all the while, spying from around the corner perhaps? The fact that this question is not answered makes the story the more dramatic. Why are you doing what is not permitted on the sabbath? they ask.) 1 1 2 8 0 “tw://bible.*?id=2.20.8-2.20.11|AUTODETECT|”
The underlying reasoning of the Pharisees was as follows: Was not work forbidden on the sabbath day 7 1 -1 9 0 “tw://bible.*?id=2.20.8-2.20.11|AUTODETECT|”
Exod. 20:8 11) 1 1 -1 9 0 “tw://bible.*?id=2.34.21|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=2.34.21|AUTODETECT|”
34:21) 1 1 -1 9 0 “tw://bible.*?id=5.5.12-5.5.15|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=5.5.12-5.5.15|AUTODETECT|”
Deut. 5:12 15) 1 1 -1 9 0 “tw://bible.*?id=42.11.37-42.11.52|AUTODETECT|”
)? Had not the rabbis drawn up a catalogue of thirty-nine principal works, subsequently subdivided into six minor categories under each of these thirty-nine, all of which were forbidden on the sabbath? In accordance with this list was not plucking the heads of grain reaping?��235�� And was not rubbing them with the hands threshing? Here were these disciples engaged in this forbidden activity, and Jesus was doing nothing about it! Obviously, what was happening was that Christ s enemies were burying the real law of God which did not in any sense forbid what the disciples were now doing under the mountain of their man-made, foolish traditions 7 1 -1 9 0 “tw://bible.*?id=42.11.37-42.11.52|AUTODETECT|”
Luke 11:37 52) 1 1 -1 9 0 “tw://bible.*?id=42.20.45-42.20.47|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=42.20.45-42.20.47|AUTODETECT|”
20:45 47) 1 1 -1 9 0 “tw://bible.*?id=40.15.3|AUTODETECT|”
; cf. ) 7 1 -1 9 0 “tw://bible.*?id=40.15.3|AUTODETECT|”
Matt. 15:3) 1 1 -1 9 0 “tw://bible.*?id=40.15.6|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=40.15.6|AUTODETECT|”
6) 1 1 -1 9 0 “tw://bible.*?id=40.23.23|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=40.23.23|AUTODETECT|”
23:23) 1 1 -1 9 0 “tw://bible.*?id=40.23.24|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=40.23.24|AUTODETECT|”
24) 1 1 -1 9 0 “tw://bible.*?id=41.7.8|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=41.7.8|AUTODETECT|”
Mark 7:8) 1 1 -1 9 0 “tw://bible.*?id=41.7.9|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=41.7.9|AUTODETECT|”
9) 1 1 -1 9 0 “tw://bible.*?id=41.7.12|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=41.7.12|AUTODETECT|”
12) 1 1 -1 9 0 “tw://bible.*?id=41.7.13|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=41.7.13|AUTODETECT|”
13) 1 1 -1 9 0 “tw://bible.*?id=41.12.38-41.12.40|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=41.12.38-41.12.40|AUTODETECT|”
12:38 40) 1 1 -1 9 0 0
).) 1 1 2 8 0 0
2. Jesus defends them and asserts his authority as Lord of the sabbath) 1 1 2 8 0 “tw://bible.*?id=41.2.25|AUTODETECT|”
3 5. Jesus answered, Have you not even read what David did when he and those with him were hungry: how he entered the house of God, took and ate the consecrated bread which only the priests were allowed to eat, and gave some to those who were with him? Have you not even read? As if to say, You pride yourselves in being the very people who uphold the law, and your scribes deem themselves to be so thoroughly versed in it as to be able to teach others; yet are you yourselves unacquainted with the fact that even this very law allowed its ceremonial restrictions to be ignored in case of need? See ) 7 1 -1 9 0 “tw://bible.*?id=41.2.25|AUTODETECT|”
Mark 2:25) 1 1 -1 9 0 “tw://bible.*?id=2.25.30|AUTODETECT|”: & what David did when he was in need? Have you not read about David and the showbread? The reference is to consecrated bread, bread of the Presence, in Hebrew le%em happn�m 7 1 -1 9 0 “tw://bible.?id=2.25.30|AUTODETECT|” Exod. 25:30) 1 1 -1 9 0 “tw://bible.?id=2.25.23|AUTODETECT|” ). This showbread consisted of twelve loaves placed on a table three feet in length, one and a half feet wide, two feet three inches high. The table was overlaid with pure gold, surrounded by a molding of gold, and equipped with four rings of gold, a ring at each corner, through which poles were passed, so that the table could be carried. The description of this article of tabernacle furniture is found in ) 7 1 -1 9 0 “tw://bible.?id=2.25.23|AUTODETECT|” Exod. 25:23) 1 1 -1 9 0 “tw://bible.?id=2.25.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=2.25.24|AUTODETECT|”

1 1 -1 9 0 0 . In ancient times this table was standing in the Holy Place, not far away from God s special dwelling-place: the Holy of Holies. The showbread was laid on the table in two rows. The twelve loaves represented Israel s twelve tribes and symbolized the constant fellowship of the people with their God. The Israelites were, so to say, guests at his table, were consecrated to him, and by means of the offering of these presentation loaves gratefully acknowledged their indebtedness to him.) 1 1 2 8 0 “tw://bible.?id=9.21.6|AUTODETECT|” Every sabbath the old bread was exchanged for fresh loaves 7 1 -1 9 0 “tw://bible.?id=9.21.6|AUTODETECT|” I Sam. 21:6) 1 1 -1 9 0 “tw://bible.?id=3.24.9|AUTODETECT|” ). The old loaves were eaten by the priests. They were for Aaron and his sons, that is, for the priesthood, definitely not for everybody 7 1 -1 9 0 “tw://bible.?id=3.24.9|AUTODETECT|” Lev. 24:9) 1 1 -1 9 0 “tw://bible.?id=9.21.1-9.21.6|AUTODETECT|” ). Yet when hungry David entered the house of God, the court of the sanctuary in Nob, which was the shrine where the ark was kept, he was given this consecrated bread. See ) 7 1 -1 9 0 “tw://bible.?id=9.21.1-9.21.6|AUTODETECT|” I Sam. 21:1 6) 1 1 -1 9 0 “tw://bible.?id=9.22.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.22.9|AUTODETECT|” 22:9) 1 1 -1 9 0 “tw://bible.?id=9.22.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.22.10|AUTODETECT|”
1 1 -1 9 0 0 . He took and shared it with his equally hungry companions. They all ate of it, even though by divine law it had been designated as food for the priests, for them alone. The point is this: if David had a right to ignore a divinely ordained ceremonial provision when necessity demanded it, then would not David s exalted Antitype, namely, Jesus, God s Anointed in a far more eminent sense, have a right, under similar conditions of need, to set aside a totally unwarranted, man-made sabbath regulation? After all, to a considerable extent the rabbinical sabbath regulations amounted to misapplications of God s holy law. That was true also in the present case.) 1 1 2 8 0 “tw://bible.?id=40.11.27|AUTODETECT|” And he said to them, Lord of the sabbath is the Son of man! Since all authority had been given to the Son 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” 28:18) 1 1 -1 9 0 “tw://bible.?id=43.10.30|AUTODETECT|” ), who is one with the Father 7 1 -1 9 0 “tw://bible.?id=43.10.30|AUTODETECT|” John 10:30) 1 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” ), with whom the Father is well pleased 7 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” Luke 3:22) 1 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” ), and who was sent into the world by the Father 7 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” Luke 4:18) 1 1 -1 9 0 “tw://bible.?id=42.5.24|AUTODETECT|” , he has sent me ), it is clear that the Son of man is indeed Lord of the sabbath. As sovereign Lord he possesses the authority to lay down principles governing that day. For Son of man see on ) 7 1 -1 9 0 “tw://bible.?id=42.5.24|AUTODETECT|” Luke 5:24) 1 1 -1 9 0 0 .��236��) 1 13 2 8 0 0 ) Notes on Greek Words, Phrases, and Constructions in 6:1 5) Verse 1) With �� r & �� P�� (Once on a sabbath while he happened to be passing through a rather free translation) compare the Hebrew wayehi ( And it came to pass, etc.). In translation this can often be omitted. For the textual question, including the strange reading reflected in A.V., on the second sabbath after the first, see Robertson, Word Pictures, Vol. II, p. 80.) ��, the sense of this imperfect may be either progressive (they were picking) or inchoative (they began to pick).) ��, nom. pl. masc. pres. participle of ��*, to rub. This verb may be related to others constructed on the �� base, and indicating such activities as twitching the strings of a musical instrument. Cf. psalm.) Verse 3) �P��, not even.

An affirmative answer is expected when �P or �P�� is used; yet, the implication is that they (the Pharisees) had not even read what David did. To bring out the full force of the question, one might render the original thus: You have surely read what David did, have you not? See Gram. N.T., p. 1157; and Gram. N.T. (Bl.-Debr.), par. 427, p. 220.) ��, sec. per. pl. 2nd aor. indicat. of ��; for an analysis of this verb see the note on 4:16 on page 260.) Verse 5) Note emphatic position of ��.) ) B. 6:6 11 Healing a Shriveled Hand on the Sabbath) 1 1 2 8 0 “tw://bible.?id=40.12.9-40.12.14|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.12.9-40.12.14|AUTODETECT|” Matt. 12:9 14) 1 1 -1 9 0 “tw://bible.?id=41.3.1-41.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.1-41.3.6|AUTODETECT|” Mark 3:1 6) 1 8 2 8 0 0 6 On another sabbath, when he entered the synagogue and was teaching,��237�� a man whose right hand was shriveled��238�� was present. 7 The scribes and the Pharisees, in order that they might find a charge against Jesus, were watching him closely (to see) whether he would heal on the sabbath. 8 But he knew their thoughts and said to the man with the shriveled hand, Rise and stand here in front. So he got up and stood there.) 9 Then Jesus said to them, I am asking you, Is it right on the sabbath to do good or to do harm, to save life or to destroy it? 10 Then he looked around at them all and said to the man, Stretch out your hand. He did, and his hand was restored.��239��) 11 They, however, were filled with senseless rage and began to discuss with one another what they might do to Jesus.) ) This is another illustration of the Son of man s assertion of authority in the sphere of sabbath observance. For a composite account, combining the records of the three Synoptics and indicating similarities and variations, see N.T.C. on Mark, pp. 113, 114.) 1. A Tense Situation) 6 8. On another sabbath, when he entered the synagogue and was teaching, a man whose right hand was shriveled was present.

The scribes and the Pharisees, in order that they might find a charge against Jesus, were watching him closely (to see) whether he would heal on the sabbath.) As Luke tells the story, the conflict between Jesus and his opponents is beginning to intensify. In verses 1 5 it was against the disciples rather than against Jesus himself that the Pharisees launched their attack; in verses 6 11, however, their attention is riveted on Jesus himself. In the preceding section it is not entirely certain whether the religious authorities had arrived with the express purpose of finding fault. The possibility must be granted that they just happened to be on the scene when they caught the disciples in the act of transgressing sabbatical regulations. This time, however, they have come in order to find grounds for an accusation against Jesus.) 1 1 2 8 0 “tw://bible.?id=40.12.9|AUTODETECT|” It was another not necessarily the next sabbath.��240�� Jesus has entered the synagogue, probably the one in Capernaum 7 1 -1 9 0 “tw://bible.?id=40.12.9|AUTODETECT|” Matt. 12:9) 1 1 -1 9 0 “tw://bible.?id=40.12.11|AUTODETECT|” cf. ) 7 1 -1 9 0 “tw://bible.?id=40.12.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=41.3.1|AUTODETECT|” :23; with ) 7 1 -1 9 0 “tw://bible.?id=41.3.1|AUTODETECT|” Mark 3:1) 1 1 -1 9 0 “tw://bible.?id=41.3.2|AUTODETECT|” cf. ) 7 1 -1 9 0 “tw://bible.?id=41.3.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=51.4.14|AUTODETECT|” :1). Here on this day there happened to be a man with a shriveled hand. The hand was paralyzed, due perhaps to muscular malfunction or atrophy. How this had come about is not made clear and it is useless to speculate. More important is the fact that it was the right hand, as Dr. Luke 7 1 -1 9 0 “tw://bible.?id=51.4.14|AUTODETECT|” Col. 4:14) 1 1 -1 9 0 0 ) informs us, that was thus affected.) 1 1 2 8 0 0 The apocryphal Gospel According to the Hebrews states that the man was a stonemason who pleaded with Jesus to heal him that he might not have to spend his life as a beggar. Be that as it may, the point is that this is a sabbath, and though there may well have been a difference of opinion between the disciples of Shammai, with their stricter interpretation of sabbath observance, and those of Hillel, with their more lenient view the more rigorous position prevailing in Jerusalem, the more lenient in Galilee the rule that only in such cases in which a man s life was actually in danger would it be permissible to heal him on the sabbath was widely endorsed.��241�� Would Jesus dare to oppose this rule, by the Pharisees regarded as a well-established and basic principle which must not be violated?) 1 1 2 8 0 “tw://bible.?id=42.5.20|AUTODETECT|” Very closely and insidiously do the scribes and Pharisees watch Jesus. By this time they had already become his enemies. As they saw it, had he not arrogated to himself the exclusively divine authority to forgive sins 7 1 -1 9 0 “tw://bible.?id=42.5.20|AUTODETECT|” Luke 5:20) 1 1 -1 9 0 “tw://bible.?id=42.5.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.5.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=43.5.18|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.5.18|AUTODETECT|” John 5:18) 1 1 -1 9 0 “tw://bible.?id=42.5.30-42.5.32|AUTODETECT|” )? Did he not eat and drink with publicans and sinners 7 1 -1 9 0 “tw://bible.?id=42.5.30-42.5.32|AUTODETECT|” Luke 5:30 32) 1 1 -1 9 0 “tw://bible.?id=43.5.1-43.5.18|AUTODETECT|” )? Had he not previously transgressed the sabbath regulations held in honor by them 7 1 -1 9 0 “tw://bible.?id=43.5.1-43.5.18|AUTODETECT|” John 5:1 18) 1 1 -1 9 0 “tw://bible.?id=42.6.1-42.6.5|AUTODETECT|” ; then ) 7 1 -1 9 0 “tw://bible.?id=42.6.1-42.6.5|AUTODETECT|” Luke 6:1 5) 1 1 -1 9 0 0 )? Besides, surely this case could wait. The man s life was not in danger. Here, then, so reason the scribes and the Pharisees, is their chance to build up a charge against Jesus.) 1 5 2 8 0 0 But he knew their thoughts and said to the man with the shriveled hand, Rise and stand here in front. So he got up and stood there.) In this tense situation the Lord takes the offensive. He knows their thoughts. See above, on 5:4, 5. He then tells the man to get up and stand where everybody can see him.) Jesus insisted on performing his miracles out in the open, so that every suspicion of deception and trickery would be excluded. Contrast with this the under-the-table, hidden-button, lights-out operations of later-day media!

Besides, Jesus may also have wished to elicit the sympathy of the audience for this seriously handicapped man.) 2. An Astounding Miracle) 9, 10. Then Jesus said to them, I am asking you, Is it right on the sabbath to do good or to do harm, to save life or to destroy it? Then he looked around at them all and said to the man, Stretch out your hand. He did, and his hand was restored.) 1 1 2 8 0 “tw://bible.?id=42.6.33|AUTODETECT|” The question was reasonable and to the point. Were not the Pharisees and the scribes the very people who were always claiming that they knew what was permitted, lawful, and therefore right ? Let them therefore give their expert opinion. Of course, the answer to Christ s question was so obvious that a child could have given it. If it is right to do good for which see also ) 7 1 -1 9 0 “tw://bible.?id=42.6.33|AUTODETECT|” Luke 6:33) 1 1 -1 9 0 “tw://bible.?id=42.6.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.6.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=60.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.14|AUTODETECT|” I Peter 2:14) 1 1 -1 9 0 “tw://bible.?id=60.2.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.2.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=60.2.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.2.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=60.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.6|AUTODETECT|” 3:6) 1 1 -1 9 0 “tw://bible.?id=60.3.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.3.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=60.4.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.19|AUTODETECT|” 4:19) 1 1 -1 9 0 “tw://bible.?id=64.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=64.1.11|AUTODETECT|” III John 11) 1 1 -1 9 0 “tw://bible.?id=23.56.6|AUTODETECT|” on any ordinary day of the week, would it not be right to do good on the sabbath? Besides, in the Old Testament was it not exactly doing good, both with respect to God (loving, serving, and delighting oneself in him) and with respect to man (delivering him from bondage, feeding and clothing him), which God had required and even emphasized? And this in a context of fasting and sabbath observance? How strange that these adverse critics had not recalled the clear and definite teaching of ) 7 1 -1 9 0 “tw://bible.?id=23.56.6|AUTODETECT|” Isa. 56:6) 1 1 -1 9 0 “tw://bible.?id=23.58.6-23.58.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.58.6-23.58.14|AUTODETECT|” 58:6 14) 1 1 -1 9 0 0 ! The Lord had urged Israel to use the sabbath for the very purpose for which Jesus was here, now, and always using it. Nevertheless, it was with him that men who were supposed to be experts in the law were finding fault.) 1 1 2 8 0 0 However, Jesus probed even more deeply. He exposed the perversity of the critics even more unequivocally; for not only did he ask whether it was permitted on the sabbath to do good and to save life, but he also added, or to do harm and to destroy it? Certainly, if it was improper to do harm and to destroy life on the other six days of the week, was it not very improper to engage in this sinister business on the day specifically set aside for honoring God and showing sympathy to man? Nevertheless this doing harm and destroying was exactly what these enemies were right now engaged in!) 1 1 2 8 0 “tw://bible.?id=41.3.6|AUTODETECT|” In which sense was it true that they were doing harm and destroying? Some answer that they were doing this by refusing to allow this man to be healed. Though that too may have been implied, is it not clear that something far worse was happening? The hearts and minds of these self-righteous scribes and Pharisees, who were finding fault with Jesus for wanting to deliver this man from his handicap, were engaged in killing the Messiah! For proof see verse 11; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.3.6|AUTODETECT|” Mark 3:6) 1 1 -1 9 0 “tw://bible.?id=40.5.21|AUTODETECT|” . See also ) 7 1 -1 9 0 “tw://bible.?id=40.5.21|AUTODETECT|” Matt. 5:21) 1 1 -1 9 0 “tw://bible.?id=40.5.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=62.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.15|AUTODETECT|” I John 3:15) 1 1 -1 9 0 0 . What Jesus is saying, therefore, amounts to this: Is it right on the sabbath to do good and to save life, as I am doing; or to do harm and to destroy, as you right now are doing? The confrontation was as sharp, dramatic, and bold as imaginable.) 1 1 2 8 0 “tw://bible.?id=41.3.5|AUTODETECT|” Then, looking around at them all (that is, at all these opponents), and in anger, being deeply grieved at the hardening of their heart 7 1 -1 9 0 “tw://bible.?id=41.3.5|AUTODETECT|” Mark 3:5) 1 1 -1 9 0 0 ), he said to the man, Stretch out your hand. ) 1 1 2 8 0 “tw://bible.?id=11.13.6|AUTODETECT|” The cure was instantaneous and complete. Cf. ) 7 1 -1 9 0 “tw://bible.?id=11.13.6|AUTODETECT|” I Kings 13:6) 1 1 -1 9 0 0 . In a manner too mysterious for any mortal to comprehend, the Savior had concentrated his mind on the plight of this poor man, and by means of his power and compassion, had willed and performed the cure; and this not in a dark corner but in the sight of everyone present.) 1 2 2 8 0 0 3. A Sad but Logical Reaction) 11. They, however, were filled with senseless rage and began to discuss with one another what they might do to Jesus.) 1 1 2 8 0 “tw://bible.*?id=41.3.6|AUTODETECT|” Filled with madness were these scribes and Pharisees. They were boiling over, being beside themselves with fury. Jesus had given them a chance to answer his question: whether on the sabbath one should do good or inflict harm, save life or destroy it. Only one satisfactory answer was possible, but that answer would have exposed to ridicule their entire philosophy of life. So they had remained silent. Before the public they had been shown up for what they really were: leaders who set a higher value on their harsh, hairsplitting rules than on God s law of love, and were more concerned about their traditions than about the health and happiness of a tragically handicapped fellow man.

And if their self-inflicted silence had already made them angry, the actual miracle Jesus performed made matters even worse for them. O that even now they had repented and confessed their wickedness! But no, they discuss back and forth, among themselves, what they might do to Jesus! ) 7 1 -1 9 0 “tw://bible.?id=41.3.6|AUTODETECT|” Mark 3:6) 1 1 -1 9 0 0 indicates that they were trying to find a way to kill him, and chose as their co-plotters & of all people, the thoroughly unholy friends of Herod Antipas and his family. To such depths of degradation sin leads, unless grace intervenes.��242��) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=42.6.1-42.6.11|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.*?id=42.6.1-42.6.11|AUTODETECT|” Luke 6:1 11) 1 3 2 8 0 0 Verses 2 and 11) Why are you doing what is not permitted on the sabbath? & They, however, were filled with senseless rage. Illustration of a legalistic view of sabbath observance in later years: A sabbath in winter, snowdrifts blocking roads and highways. The only way in which a certain village pastor can get from his parsonage to the church is by skating over the frozen canal. This he does. Upon his arrival the consistory is not pleased. Was not what he had done tantamount to joyriding on the Lord s Day?

After lengthy deliberation the decision is reached to demand of the pastor that he answer this question: Did he enjoy his skating trip? If the answer is Yes, he must be censured; if No, the case can be dropped, and the pastor s action can be charitably regarded as a work of necessity. ) Verses 5 and 9) 1 1 2 8 0 “tw://bible.?id=23.58.6-23.58.14|AUTODETECT|” Lord of the sabbath is the Son of man.& Is it right on the sabbath to do good or to do harm, to save life or to destroy it? On the sabbath Jesus, the Lord of the sabbath, regularly attended worship, taught, and performed works of mercy. See also ) 7 1 -1 9 0 “tw://bible.?id=23.58.6-23.58.14|AUTODETECT|” Isa. 58:6 14) 1 1 -1 9 0 0 . The lesson is clear.) 1 16 2 8 0 0 ) Notes on Greek Words, Phrases, and Constructions in 6:6 11) Verse 6) � �� . This is indefinite (on another sabbath) and does not necessarily indicate the sabbath immediately following the one of 6:1.) Verse 7) ��, third per. pl. middle imperf. indicat. of �� (= ��, cf. parallel, and ��), to watch. The underlying picture is that of a person standing by the side of another, so that he can watch him closely. To watch closely is also the meaning in 14:1 and in 20:20.) Note �0 in verse 7 and contrast with untranslatable �0 in verse 9. The first �0 is in an indirect question; the second, in a direct question.) 5�� introduces purpose clause; �U��, third per. pl. 2nd aor. active subjunct. of �Q��. Cf.

Eureka!) ��, present infinitive (durative) of ��; cf. ��, against, and ��, forum, assembly; ��, to speak, harangue; hence, to speak against in the assembly, in court; and thus, to accuse, denounce.) Verse 8) ��, see the note on 2:35 on page 177, and the note on 5:22 on page 301. Derived from 5�� are ��, sec. per. s. aor. imperative; and ��, third per. s. 2nd aor. (ingressive) indicat.) Verse 9) �� = �� and ��; literally, I put a question to (you), I am asking (you).) Note the four punctiliar aor. active infinitives: to do good, to do harm; to save, to destroy.) Verse 10) ��, aor. participle of ��, to look around; elsewhere in the New Testament used only in Mark s Gospel. See N.T.C. on Mark, p. 116, footnote 105.) 1 1 2 8 0 “tw://bible.?id=40.12.13|AUTODETECT|” ��, sec. per. s. aor. act. imperat. of ��. ��, third per. s. aor. pass. (effective) indicat. of ��, to set down again, to bring back, to restore; see also ) 7 1 -1 9 0 “tw://bible.?id=40.12.13|AUTODETECT|” Matt. 12:13) 1 1 -1 9 0 “tw://bible.?id=40.17.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.17.11|AUTODETECT|” 17:11) 1 1 -1 9 0 “tw://bible.?id=41.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.5|AUTODETECT|” Mark 3:5) 1 1 -1 9 0 “tw://bible.?id=41.8.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.25|AUTODETECT|” 8:25) 1 1 -1 9 0 “tw://bible.?id=41.9.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.12|AUTODETECT|” 9:12) 1 1 -1 9 0 “tw://bible.?id=44.3.21|AUTODETECT|” . In ) 7 1 -1 9 0 “tw://bible.?id=44.3.21|AUTODETECT|” Acts 3:21) 1 1 -1 9 0 0 �� means restoration.) 1 8 2 8 0 0 Verse 11) Note emphatic �P��v ��, They, however.& ) For �� see the note on 4:28 on page 261.) �� = plus ��; literally lack of understanding ; in the present context senseless fury, madness. The Dutch (Nieuwe Vertaling) reproduces the sense of the original beautifully: Zij raakten volkomen hun verstand kwijt ; i.e., They completely lost their mind (so angry they were). ) For �� see the note on 1:65 on page 120.) ��, third per. pl. aor. optat. (here deliberative) of ��. The deliberative optative of the direct question is retained in the indirect question.) ) 6:12 16 The Choosing of The Twelve) 1 1 2 8 0 “tw://bible.?id=40.5.1|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.5.1|AUTODETECT|” Matt. 5:1) 1 1 -1 9 0 “tw://bible.?id=40.10.1-40.10.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.10.1-40.10.4|AUTODETECT|” 10:1 4) 1 1 -1 9 0 “tw://bible.?id=41.3.13-41.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.13-41.3.19|AUTODETECT|” Mark 3:13 19) 1 6 2 8 0 0 12 Now it was during those days that he went out into the mountain to pray, and he spent the entire night in prayer to God. 13 When day came he called his disciples to him, and from among them he chose twelve, whom he also designated apostles:) 14 Simon, whom he named Peter, and his brother Andrew, and James and John, and Philip and Bartholomew, 15 and Matthew and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot, 16 and Judas the son of James, and Judas Iscariot, who became a traitor.) ) 12. Now it was during those days that he went out into the mountain to pray, and he spent the entire night in prayer to God.) During those days, the mountain. Which days? Which mountain? Luke clearly is not the writer of a modern chronology. We are becoming used to his indefinite time and place indications (1:5, 24, 39; 2:1; even 3:1 3 to a certain extent; 3:15; 4:1, 14, 16, 31; 5:1, 12, 17, 27; 6:6).

So also here in 6:12. The favorable aspect of this peculiarity is the fact that any actual discrepancy or conflict between Luke s account and that of synoptic parallels, which at times are more definite, is thus avoided. But though the expression during those days is indefinite, it does say something. In the present instance the very broad interpretation sometime during Christ s earthly ministry is unwarranted. As has already been shown, the choosing of The Twelve probably occurred shortly after the sabbath controversies related in 6:1 11.) The definite article ( the mountain, not just a mountain), unless the reference is to the mountain region in general , probably indicates that a well-known mountain is meant. Was it the Horns of Hattin, named thus because its peaks resemble two horns when seen from afar?

This elevation is located about six and one-half kilometers west of the Sea of Galilee and about thirteen kilometers southwest of Capernaum. Or was it even closer to, and in the same direction from, Capernaum? If so, the reference could be to the gentle, grassy slope just west of Tabgha.��243��) 1 1 2 8 0 “tw://bible.?id=46.1.26|AUTODETECT|” Jesus went into the mountain to pray. In fact, he spent the night in prayer to God. On the subject of Jesus prayer habits and the prominence of prayer in Luke s Gospel see Introduction, point I A 5 b; 3:21; 5:16. If, as may be assumed, one of the items included in that prayer was the petition for wisdom in selecting a group of intimate followers, this would shed interesting light on the ways of God, especially when we bear in mind that the men who were selected were, at least mostly, run-of-the-mill individuals 7 1 -1 9 0 “tw://bible.?id=46.1.26|AUTODETECT|” I Cor. 1:26) 1 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|” ). The group included even the man who was going to become a traitor, in order that, without in any way canceling human responsibility, God s counsel regarding the salvation of his people might be carried out. See ) 7 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|” Luke 22:22) 1 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” Acts 2:23) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 13. When day came he called his disciples to him, and from among them he chose twelve, whom he also designated apostles.) 1 1 2 8 0 “tw://bible.?id=41.3.6|AUTODETECT|” The connection between this account of the choosing of The Twelve and the preceding paragraphs is probably closer than may appear on the surface. It has become clear that the enemies of Jesus were increasing in numbers and in the intensity of their opposition (5:21, 30; 6:2, 7, 11). The idea of doing away with Jesus was already being discussed 7 1 -1 9 0 “tw://bible.?id=41.3.6|AUTODETECT|” Mark 3:6) 1 1 -1 9 0 “tw://bible.?id=43.5.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.5.18|AUTODETECT|” John 5:18) 1 1 -1 9 0 “tw://bible.?id=44.1.1-44.1.8|AUTODETECT|” ). Jesus knew this. He also knew that according to God s eternal decree the preaching of the gospel must continue, the gathering together of the elect must not cease. For that reason he was about to surround himself with a little band of witnesses, so that through their testimony this important task might be carried out after his own death and departure to heaven. He himself, the gloriously exalted Christ, through his Spirit, was going to continue to work and to teach by the agency of these followers. See ) 7 1 -1 9 0 “tw://bible.?id=44.1.1-44.1.8|AUTODETECT|” Acts 1:1 8) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 When day came he called his disciples to him. A disciple is a pupil, a learner. He is, however, more than a bookworm, or even than a student. Rather, he is an adherent, a follower. Between him and his Master there exists at least should exist a close personal fellowship. For more on the concept disciple see the note on this verse on page 333.) 1 1 2 8 0 “tw://bible.?id=42.6.17|AUTODETECT|” In the present case, as also in such passages as ) 7 1 -1 9 0 “tw://bible.?id=42.6.17|AUTODETECT|” Luke 6:17) 1 1 -1 9 0 “tw://bible.?id=43.6.60|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.60|AUTODETECT|” John 6:60) 1 1 -1 9 0 “tw://bible.?id=43.6.66|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.66|AUTODETECT|” 66) 1 1 -1 9 0 0 , the term disciple is used in the general sense of follower. It refers to any member of a large circle of adherents. From this wider group Jesus selected twelve men. He called them to him, and they came.) 1 1 2 8 0 “tw://bible.?id=44.13.1|AUTODETECT|” Luke makes a special point of the fact that Jesus also designated these men apostles. An apostle is a person who has been sent, commissioned. As such he represents his Sender, being clothed with authority, over life and doctrine, derived from him. In the New Testament the term apostle is used both in a looser and in a stricter sense. According to the broader application of the term such men as Barnabas, Epaphroditus, Apollos, Silvanus, and Timothy are all called apostles. They all represent the cause of Christ. In doing so they may at times also represent certain definite churches whose apostles they are. See ) 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” Acts 13:1) 1 1 -1 9 0 “tw://bible.?id=44.13.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” II Cor. 8:23) 1 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” Phil. 2:25) 1 1 -1 9 0 0 . In the narrow and fuller sense, the term apostle is in the New Testament restricted to The Twelve and Paul. In the present context Paul is not yet in the picture. The reference is to the twelve men chosen at this time to be the constant followers of Jesus, the ones who, after having been taught by him, are going to be sent out on their important missions.) 1 1 2 8 0 “tw://bible.?id=40.10.1|AUTODETECT|” The idea, found in much present-day literature, according to which the authority of an apostle, if any, depends entirely on his charismatic gifts, lacks scriptural support. The authority is derived entirely from the Sender, and is real. See ) 7 1 -1 9 0 “tw://bible.?id=40.10.1|AUTODETECT|” Matt. 10:1) 1 1 -1 9 0 “tw://bible.?id=40.10.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=40.10.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=40.10.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=40.10.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=40.16.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.19|AUTODETECT|” 16:19) 1 1 -1 9 0 “tw://bible.?id=43.20.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.21|AUTODETECT|” John 20:21) 1 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” Rom. 1:1) 1 1 -1 9 0 “tw://bible.?id=47.10.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.13|AUTODETECT|” II Cor. 10:13) 1 1 -1 9 0 0 ; etc. The apostleship is an office, a divinely instituted commission with authority to carry it out.) 1 1 2 8 0 “tw://bible.?id=40.8.10-40.8.12|AUTODETECT|” The fact that Jesus appointed exactly twelve men, no more and no less, indicates that he had in mind the new Israel, for ancient Israel had twelve tribes and twelve patriarchs. The new Israel was going to be gathered from among all the nations, Jews and Gentiles alike 7 1 -1 9 0 “tw://bible.?id=40.8.10-40.8.12|AUTODETECT|” Matt. 8:10 12) 1 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” 16:18) 1 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” 28:19) 1 1 -1 9 0 “tw://bible.?id=41.12.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.9|AUTODETECT|” Mark 12:9) 1 1 -1 9 0 “tw://bible.?id=41.16.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.16.15|AUTODETECT|” 16:15) 1 1 -1 9 0 “tw://bible.?id=41.16.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.16.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=42.4.25-42.4.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.25-42.4.27|AUTODETECT|” Luke 4:25 27) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” 10:16) 1 1 -1 9 0 “tw://bible.?id=66.21.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.12|AUTODETECT|” Rev. 21:12) 1 1 -1 9 0 “tw://bible.?id=66.21.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.21.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=66.21.12|AUTODETECT|” ). It was the continuation, in a new form, of the one and only kingdom of God that spans both the old and the new dispensation, as does the church, represented at times by the twelve patriarchs and the twelve apostles 7 1 -1 9 0 “tw://bible.?id=66.21.12|AUTODETECT|” Rev. 21:12) 1 1 -1 9 0 “tw://bible.?id=66.21.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.21.14|AUTODETECT|” 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.10.2-40.10.4|AUTODETECT|” In the New Testament the names of The Twelve are listed four times 7 1 -1 9 0 “tw://bible.?id=40.10.2-40.10.4|AUTODETECT|” Matt. 10:2 4) 1 1 -1 9 0 “tw://bible.?id=41.3.16-41.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.16-41.3.19|AUTODETECT|” Mark 3:16 19) 1 1 -1 9 0 “tw://bible.?id=42.6.14-42.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.14-42.6.16|AUTODETECT|” Luke 6:14 16) 1 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” Acts 1:13) 1 1 -1 9 0 “tw://bible.?id=44.1.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.1.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=44.1.15-44.1.26|AUTODETECT|” ). ) 7 1 -1 9 0 “tw://bible.?id=44.1.15-44.1.26|AUTODETECT|” Acts 1:15 26) 1 1 -1 9 0 0 records the manner in which Judas Iscariot was replaced by Matthias. With that exception the twelve names undoubtedly indicate the same persons in each of the four lists.) 1 7 2 8 0 0 Omitting the one given in Acts, the lists are as follows:) Lists of The Twelve in the Synoptics) Matthew Mark Luke ) Simon, Andrew, James, John; Philip, Bartholomew, Thomas, Matthew; James (A), Thaddaeus, Simon (C), Judas Iscariot Simon, James, John, Andrew; Philip, Bartholomew, Matthew, Thomas; James (A), Thaddaeus, Simon (C), Judas Iscariot Simon, Andrew, James, John; Philip, Bartholomew, Matthew, Thomas; James (A), Simon (Z), Judas (J), Judas Iscariot ) ) ) 14 16. Simon, whom he named Peter, and his brother Andrew, and James and John, and Philip and Bartholomew, and Matthew and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot, and Judas the son of James, and Judas Iscariot, who became a traitor.) 1 1 2 8 0 “tw://bible.?id=43.1.44|AUTODETECT|” Simon, whom he named Peter. He was a son of Jonas or John. By trade he was a fisherman, who with his brother Andrew first lived in Bethsaida 7 1 -1 9 0 “tw://bible.?id=43.1.44|AUTODETECT|” John 1:44) 1 1 -1 9 0 “tw://bible.?id=41.1.21|AUTODETECT|” ), afterward in Capernaum 7 1 -1 9 0 “tw://bible.?id=41.1.21|AUTODETECT|” Mark 1:21) 1 1 -1 9 0 “tw://bible.?id=41.1.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.1.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=43.1.42|AUTODETECT|” ). Both Mark and Luke report that it was Jesus who gave Simon the new name Peter. For details of this event see ) 7 1 -1 9 0 “tw://bible.?id=43.1.42|AUTODETECT|” John 1:42) 1 1 -1 9 0 “tw://bible.?id=40.14.28|AUTODETECT|” . This new name, meaning rock, was a description not of what Simon was when called, but of what by grace he was to become. At first, and for some time afterward, Simon was anything but a model of steadfastness or imperturbability. On the contrary, he was constantly swaying from one position to its opposite. He turned from trust to doubt 7 1 -1 9 0 “tw://bible.?id=40.14.28|AUTODETECT|” Matt. 14:28) 1 1 -1 9 0 “tw://bible.?id=40.14.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.14.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” ); from open profession of Jesus as the Christ, to rebuking that very Christ 7 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” Matt. 16:16) 1 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=40.26.33-40.26.35|AUTODETECT|” ); from a vehement declaration of loyalty, to base denial 7 1 -1 9 0 “tw://bible.?id=40.26.33-40.26.35|AUTODETECT|” Matt. 26:33 35) 1 1 -1 9 0 “tw://bible.?id=40.26.69-40.26.75|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.69-40.26.75|AUTODETECT|” 69 75) 1 1 -1 9 0 “tw://bible.?id=41.14.29-41.14.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.29-41.14.31|AUTODETECT|” Mark 14:29 31) 1 1 -1 9 0 “tw://bible.?id=41.14.66-41.14.72|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.14.66-41.14.72|AUTODETECT|” 66 72) 1 1 -1 9 0 “tw://bible.?id=42.22.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.33|AUTODETECT|” Luke 22:33) 1 1 -1 9 0 “tw://bible.?id=42.22.54-42.22.62|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.22.54-42.22.62|AUTODETECT|” 54 62) 1 1 -1 9 0 “tw://bible.?id=43.13.8|AUTODETECT|” ); from By no means shalt thou wash my feet ever, to Not my feet only but also my hands and my head 7 1 -1 9 0 “tw://bible.?id=43.13.8|AUTODETECT|” John 13:8) 1 1 -1 9 0 “tw://bible.?id=43.13.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.13.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=43.20.4|AUTODETECT|” ). See also ) 7 1 -1 9 0 “tw://bible.?id=43.20.4|AUTODETECT|” John 20:4) 1 1 -1 9 0 “tw://bible.?id=43.20.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.20.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=48.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.11|AUTODETECT|” Gal. 2:11) 1 1 -1 9 0 “tw://bible.?id=48.2.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.2.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=40.16.13-40.16.20|AUTODETECT|” . Nevertheless, by the grace and power of the Lord this changeable Simon was transformed into a true Peter. In every list of the apostles Simon s name is always mentioned first. From here on Luke calls him Peter, no longer Simon; but see 22:31; 24:34. For his significance in the post-resurrection church see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.16.13-40.16.20|AUTODETECT|” Matt. 16:13 20) 1 1 -1 9 0 “tw://bible.?id=42.6.14|AUTODETECT|” . Accordingly, when Jesus at this early date for ) 7 1 -1 9 0 “tw://bible.?id=42.6.14|AUTODETECT|” Luke 6:14) 1 1 -1 9 0 “tw://bible.?id=43.1.42|AUTODETECT|” reflects ) 7 1 -1 9 0 “tw://bible.?id=43.1.42|AUTODETECT|” John 1:42) 1 1 -1 9 0 0 assigned to Simon his new name, that was an act of love, a love that was willing to overlook the present and even the near future, and to look far ahead. Wonderful and transforming grace of our loving Lord!) 1 1 2 8 0 0 Two New Testament books are by tradition accredited to this apostle: I and II Peter. And even Mark s Gospel owes something to Peter, for Mark has not unjustly been called Peter s interpreter. ) 1 1 2 8 0 “tw://bible.?id=43.1.41|AUTODETECT|” His brother Andrew. It was he, also a fisherman, who brought Peter to Jesus 7 1 -1 9 0 “tw://bible.?id=43.1.41|AUTODETECT|” John 1:41) 1 1 -1 9 0 “tw://bible.?id=43.1.42|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.42|AUTODETECT|” 42) 1 1 -1 9 0 “tw://bible.?id=41.1.16|AUTODETECT|” ). For other references to Andrew see ) 7 1 -1 9 0 “tw://bible.?id=41.1.16|AUTODETECT|” Mark 1:16) 1 1 -1 9 0 “tw://bible.?id=41.1.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.1.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=41.1.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.1.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=41.3.18|AUTODETECT|” ; also study ) 7 1 -1 9 0 “tw://bible.?id=41.3.18|AUTODETECT|” Mark 3:18) 1 1 -1 9 0 “tw://bible.?id=41.13.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.13.3|AUTODETECT|” 13:3) 1 1 -1 9 0 “tw://bible.?id=43.6.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.8|AUTODETECT|” John 6:8) 1 1 -1 9 0 “tw://bible.?id=43.6.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=43.12.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.22|AUTODETECT|” 12:22) 1 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” Acts 1:13) 1 1 -1 9 0 0 . See also below under Philip.) 1 1 2 8 0 “tw://bible.?id=44.1.13|AUTODETECT|” James and John. Luke mentions these two fishermen not only here and in 5:10 (see on that passage) but also later on 7 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” Acts 1:13) 1 1 -1 9 0 “tw://bible.?id=41.3.17|AUTODETECT|” ). There are also several references to them in the other Gospels. Probably because of their fiery nature Jesus called these two brothers Boanerges, sons of thunder 7 1 -1 9 0 “tw://bible.?id=41.3.17|AUTODETECT|” Mark 3:17) 1 1 -1 9 0 “tw://bible.?id=42.9.54-42.9.56|AUTODETECT|” ). That the two did indeed have a fiery nature may perhaps be inferred from ) 7 1 -1 9 0 “tw://bible.?id=42.9.54-42.9.56|AUTODETECT|” Luke 9:54 56) 1 1 -1 9 0 “tw://bible.?id=41.9.38|AUTODETECT|” . Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.9.38|AUTODETECT|” Mark 9:38) 1 1 -1 9 0 “tw://bible.?id=44.12.2|AUTODETECT|” . James was the first of The Twelve to wear the martyr s crown 7 1 -1 9 0 “tw://bible.?id=44.12.2|AUTODETECT|” Acts 12:2) 1 1 -1 9 0 “tw://bible.?id=43.13.23|AUTODETECT|” ). While he was the first to arrive in heaven, his brother John was in all probability the last to remain on earth. On the life and character of John, considered by many (I believe correctly) as being the disciple whom Jesus loved 7 1 -1 9 0 “tw://bible.?id=43.13.23|AUTODETECT|” John 13:23) 1 1 -1 9 0 “tw://bible.?id=43.19.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.26|AUTODETECT|” 19:26) 1 1 -1 9 0 “tw://bible.?id=43.20.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.2|AUTODETECT|” 20:2) 1 1 -1 9 0 “tw://bible.?id=43.21.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.7|AUTODETECT|” 21:7) 1 1 -1 9 0 “tw://bible.?id=43.21.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.21.20|AUTODETECT|” 20) 1 1 -1 9 0 0 ), see N.T.C. on John, Vol. I, pp. 18 21. Five New Testament books have by tradition been assigned to John: his Gospel, three epistles (I, II, and III John), and the book of Revelation.) 1 1 2 8 0 “tw://bible.?id=43.1.45|AUTODETECT|” Philip was at least for a while a fellow townsman of Peter and Andrew, that is, he too was from Bethsaida. Having himself responded to the call of Jesus, he found Nathanael, and said to him, The one about whom Moses wrote in the law and about whom the prophets wrote, we have found, Jesus, son of Joseph, the one from Nazareth 7 1 -1 9 0 “tw://bible.?id=43.1.45|AUTODETECT|” John 1:45) 1 1 -1 9 0 “tw://bible.?id=43.6.5|AUTODETECT|” ). When Jesus was about to feed the five thousand he asked Philip, How are we to buy bread-cakes that these (people) may eat? Philip answered, Bread-cakes for two hundred denarii would not be sufficient for them so that each might get a little something 7 1 -1 9 0 “tw://bible.?id=43.6.5|AUTODETECT|” John 6:5) 1 1 -1 9 0 “tw://bible.?id=43.6.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=43.12.21|AUTODETECT|” ). Philip apparently forgot that the power of Jesus surpassed any possibility of calculation. To deduce from this incident the conclusion that Philip was a coldly-calculating type of person, more so than the other apostles, would be basing too much on too little. In the Gospels Philip generally appears in a rather favorable light. Thus, when the Greeks approached him with the request, Sir, we would see Jesus, he went and told Andrew, and these two, Andrew and Philip, brought the enquirers to Jesus 7 1 -1 9 0 “tw://bible.?id=43.12.21|AUTODETECT|” John 12:21) 1 1 -1 9 0 “tw://bible.?id=43.12.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=43.14.8|AUTODETECT|” ). It must be admitted that Philip did not always immediately understand the meaning of Christ s profound utterances did the others? but to his credit it must be said that with perfect candor he would reveal his ignorance and ask for further information, as is also clear from ) 7 1 -1 9 0 “tw://bible.?id=43.14.8|AUTODETECT|” John 14:8) 1 1 -1 9 0 “tw://bible.?id=43.14.9|AUTODETECT|” , Lord, show us the Father, and we shall be content. He received the beautiful and comforting answer, & He who has seen me has seen the Father 7 1 -1 9 0 “tw://bible.?id=43.14.9|AUTODETECT|” John 14:9) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Bartholomew (meaning: son of Tolmai) is clearly the Nathanael of John s Gospel (1:45 49; 21:2). It was he who said to Philip, Out of Nazareth can any good come? Philip answered, Come and see. When Jesus saw Nathanael coming toward him he said, Look, truly an Israelite in whom deceit does not exist. This disciple was one of the seven persons to whom the resurrected Christ appeared at the Sea of Tiberias. Of the other six only Simon Peter, Thomas, and the sons of Zebedee are mentioned.) Matthew. This disciple has already been discussed in some detail (see above on 5:27 32; also N.T.C. on Matthew, pp. 92 97; 421 426; and on Mark, p. 95).) 1 1 2 8 0 “tw://bible.?id=43.11.16|AUTODETECT|” Thomas. The various references to Thomas indicate that both despondency and devotion marked this man. He was ever afraid that he might lose his beloved Master. He expected evil, and it was hard for him to believe good tidings when they were brought to him. Yet when the risen Savior in all his tender, condescending love revealed himself to him it was he who exclaimed, My Lord and my God! For more information on Thomas see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.11.16|AUTODETECT|” John 11:16) 1 1 -1 9 0 “tw://bible.?id=43.14.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.5|AUTODETECT|” 14:5) 1 1 -1 9 0 “tw://bible.?id=43.20.24-43.20.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.24-43.20.28|AUTODETECT|” 20:24 28) 1 1 -1 9 0 “tw://bible.?id=43.21.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.2|AUTODETECT|” 21:2) 1 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” . See also ) 7 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” Acts 1:13) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.27.56|AUTODETECT|” James the son of Alphaeus. By Mark (15:40) he is also called James the Less, which by some is interpreted as meaning James the younger, but by others as James small in stature. About him we have no further positive information. It is probable, however, that he is the same disciple who is referred to in ) 7 1 -1 9 0 “tw://bible.?id=40.27.56|AUTODETECT|” Matt. 27:56) 1 1 -1 9 0 “tw://bible.?id=41.16.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.16.1|AUTODETECT|” Mark 16:1) 1 1 -1 9 0 “tw://bible.?id=42.24.10|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=42.24.10|AUTODETECT|” Luke 24:10) 1 1 -1 9 0 “tw://bible.?id=43.19.25|AUTODETECT|” . If this be correct, his mother s name was Mary, one of the women who accompanied Jesus and stood near the cross. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.19.25|AUTODETECT|” John 19:25) 1 1 -1 9 0 0 . The Alphaeus who was the father of Matthew should probably not be identified with Alphaeus the father of James the Less.) 1 1 2 8 0 “tw://bible.?id=44.5.37|AUTODETECT|” Simon who was called the Zealot. Mark uses the expression Simon the Cananaean, this being an Aramaic surname which likewise means enthusiast or zealot. In all probability this name is here given him because formerly he had belonged to the party of the Zealots, a party which in its hatred for the foreign ruler, who demanded tribute, did not shrink from fomenting rebellion against the Roman government. See Josephus Jewish War II.117, 118; Antiquities XVIII.1 10, 23. Cf. ) 7 1 -1 9 0 “tw://bible.?id=44.5.37|AUTODETECT|” Acts 5:37) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.10.3|AUTODETECT|” Judas the son of James. He is called Thaddaeus in ) 7 1 -1 9 0 “tw://bible.?id=40.10.3|AUTODETECT|” Matt. 10:3) 1 1 -1 9 0 “tw://bible.?id=41.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.18|AUTODETECT|” Mark 3:18) 1 1 -1 9 0 “tw://bible.?id=43.14.22|AUTODETECT|” ; and Lebbaeus in certain variants. He is in all probability Judas not Iscariot of ) 7 1 -1 9 0 “tw://bible.?id=43.14.22|AUTODETECT|” John 14:22) 1 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” (see on that passage); cf. ) 7 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” Acts 1:13) 1 1 -1 9 0 “tw://bible.?id=43.14.0|AUTODETECT|” . From what is said about him in ) 7 1 -1 9 0 “tw://bible.?id=43.14.0|AUTODETECT|” John 14) 1 1 -1 9 0 0 it would seem that he wanted Jesus to show himself to the world, probably meaning: to get into the limelight.) 1 1 2 8 0 “tw://bible.?id=40.26.14|AUTODETECT|” Judas Iscariot, who became a traitor. His name is generally interpreted as meaning Judas the man from Kerioth, a place in southern Judea. The Gospels refer to him again and again 7 1 -1 9 0 “tw://bible.?id=40.26.14|AUTODETECT|” Matt. 26:14) 1 1 -1 9 0 “tw://bible.?id=40.26.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=40.26.47|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.47|AUTODETECT|” 47) 1 1 -1 9 0 “tw://bible.?id=40.27.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.27.3|AUTODETECT|” 27:3) 1 1 -1 9 0 “tw://bible.?id=41.14.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.10|AUTODETECT|” Mark 14:10) 1 1 -1 9 0 “tw://bible.?id=41.14.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.14.43|AUTODETECT|” 43) 1 1 -1 9 0 “tw://bible.?id=42.22.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.3|AUTODETECT|” Luke 22:3) 1 1 -1 9 0 “tw://bible.?id=42.22.47|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.22.47|AUTODETECT|” 47) 1 1 -1 9 0 “tw://bible.?id=42.22.48|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.22.48|AUTODETECT|” 48) 1 1 -1 9 0 “tw://bible.?id=43.6.71|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.71|AUTODETECT|” John 6:71) 1 1 -1 9 0 “tw://bible.?id=43.12.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.4|AUTODETECT|” 12:4) 1 1 -1 9 0 “tw://bible.?id=43.13.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.2|AUTODETECT|” 13:2) 1 1 -1 9 0 “tw://bible.?id=43.13.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.13.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=43.13.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.13.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=43.18.2-43.18.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.2-43.18.5|AUTODETECT|” 18:2 5) 1 1 -1 9 0 “tw://bible.?id=43.6.70|AUTODETECT|” ). He is at times described as Judas who betrayed him, Judas one of the twelve, the betrayer, Judas the son of Simon Iscariot, Judas Iscariot, Simon s son, or simply Judas. This man, though thoroughly responsible for his own wicked deeds, was an instrument of the devil 7 1 -1 9 0 “tw://bible.?id=43.6.70|AUTODETECT|” John 6:70) 1 1 -1 9 0 “tw://bible.?id=43.6.71|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.71|AUTODETECT|” 71) 1 1 -1 9 0 “tw://bible.?id=43.6.66|AUTODETECT|” ). While other people, when they felt that they could no longer agree with or even tolerate Christ s teachings, would simply disassociate themselves from him 7 1 -1 9 0 “tw://bible.?id=43.6.66|AUTODETECT|” John 6:66) 1 1 -1 9 0 “tw://bible.?id=43.12.1|AUTODETECT|” ), Judas remained, as if he were in full accord with him. Being a very selfish person he was unable or shall we say unwilling ? to understand the unselfish and beautiful deed of Mary of Bethany, who anointed Jesus 7 1 -1 9 0 “tw://bible.?id=43.12.1|AUTODETECT|” John 12:1) 1 1 -1 9 0 “tw://bible.?id=43.12.6|AUTODETECT|” ff.). He was unable and unwilling to see that the native language of love is lavishness. It was the devil who instigated Judas to betray Jesus, that is, to deliver him into the hands of the enemy. He was a thief; yet it was he who had been entrusted with the treasury of the little company, with the predictable result 7 1 -1 9 0 “tw://bible.?id=43.12.6|AUTODETECT|” John 12:6) 1 1 -1 9 0 “tw://bible.?id=40.26.20-40.26.25|AUTODETECT|” ). When, in connection with the institution of the Lord s Supper, the dramatic moment arrived forever commemorated in Scripture 7 1 -1 9 0 “tw://bible.?id=40.26.20-40.26.25|AUTODETECT|” Matt. 26:20 25) 1 1 -1 9 0 “tw://bible.?id=43.13.21-43.13.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.21-43.13.30|AUTODETECT|” John 13:21 30) 1 1 -1 9 0 “tw://bible.?id=40.26.14-40.26.16|AUTODETECT|” ) and emblazoned in art (Leonardo da Vinci, etc.) in which Jesus startled The Twelve by saying, One of you will betray me, Judas, though having already received from the chiefpriests the thirty pieces of silver as a reward for his promised deed 7 1 -1 9 0 “tw://bible.?id=40.26.14-40.26.16|AUTODETECT|” Matt. 26:14 16) 1 1 -1 9 0 “tw://bible.?id=41.14.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.10|AUTODETECT|” Mark 14:10) 1 1 -1 9 0 “tw://bible.?id=41.14.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.14.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=40.26.49|AUTODETECT|” ) had the incredible audacity to say, Surely not I, Rabbi? Judas served as guide for the detachment of soldiers and the posse of temple police that arrested Jesus in the garden of Gethsemane. It was by means of perfidiously kissing his Master, as if he were still a loyal disciple, that this traitor pointed out Jesus to those who had come to seize him 7 1 -1 9 0 “tw://bible.?id=40.26.49|AUTODETECT|” Matt. 26:49) 1 1 -1 9 0 “tw://bible.?id=40.26.50|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.50|AUTODETECT|” 50) 1 1 -1 9 0 “tw://bible.?id=41.14.43-41.14.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.43-41.14.45|AUTODETECT|” Mark 14:43 45) 1 1 -1 9 0 “tw://bible.?id=42.22.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.47|AUTODETECT|” Luke 22:47) 1 1 -1 9 0 “tw://bible.?id=42.22.48|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.22.48|AUTODETECT|” 48) 1 1 -1 9 0 “tw://bible.?id=40.27.3-40.27.5|AUTODETECT|” ). As to the manner of Judas self-inflicted demise, see on ) 7 1 -1 9 0 “tw://bible.?id=40.27.3-40.27.5|AUTODETECT|” Matthew 27:3 5) 1 1 -1 9 0 “tw://bible.?id=44.1.18|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.1.18|AUTODETECT|” Acts 1:18) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=43.9.22|AUTODETECT|” What caused this privileged disciple to become Christ s betrayer? Was it injured pride, disappointed ambition, deeply entrenched greed, fear of being put out of the synagogue 7 1 -1 9 0 “tw://bible.?id=43.9.22|AUTODETECT|” John 9:22) 1 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|” )? No doubt all of these were involved, but could not the most basic reason have been this, that between the utterly selfish heart of Judas and the infinitely unselfish and outgoing heart of Jesus there was a chasm so immense that either Judas had to implore the Lord to bestow upon him the grace of regeneration and complete renewal, a request which the traitor wickedly refused to make, or else he had to offer his help to get rid of Jesus? See also ) 7 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|” Luke 22:22) 1 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” Acts 2:23) 1 1 -1 9 0 “tw://bible.?id=44.4.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.28|AUTODETECT|” 4:28) 1 1 -1 9 0 0 . One thing is certain: The shocking tragedy of Judas life is proof not of Christ s impotence but of the traitor s impenitence! Woe to that man!) 1 1 2 8 0 “tw://bible.?id=40.14.28|AUTODETECT|” What points up the greatness of Jesus is that he took such men as these, and welded them into an amazingly influential community that would prove to be not only a worthy link with Israel s past but also a solid foundation for the church s future. Yes, he accomplished this multiple miracle with such men as these, with all their faults and foibles. Even when we leave out Judas Iscariot and concentrate only on the others, we cannot fail to be impressed with the majesty of the Savior, whose drawing power, incomparable wisdom, and matchless love were so astounding that he was able to gather around himself and to unite into one family men of entirely different, at times even opposite, backgrounds and temperaments. Included in this little band was Peter the optimist 7 1 -1 9 0 “tw://bible.?id=40.14.28|AUTODETECT|” Matt. 14:28) 1 1 -1 9 0 “tw://bible.?id=40.26.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.33|AUTODETECT|” 26:33) 1 1 -1 9 0 “tw://bible.?id=40.26.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=43.11.16|AUTODETECT|” ), but also Thomas the pessimist 7 1 -1 9 0 “tw://bible.?id=43.11.16|AUTODETECT|” John 11:16) 1 1 -1 9 0 “tw://bible.?id=43.20.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.24|AUTODETECT|” 20:24) 1 1 -1 9 0 “tw://bible.?id=43.20.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.20.25|AUTODETECT|” 25) 1 1 -1 9 0 0 ); Simon the one-time Zealot, hating taxes and eager to overthrow the Roman government, but also Matthew, who had voluntarily offered his tax-collecting services to that same Roman government; Peter, John, and Matthew, destined to become renowned through their writings, but also James the Less, who remains obscure but must have fulfilled his mission.) 1 1 2 8 0 “tw://bible.?id=43.13.1|AUTODETECT|” Jesus drew them to himself with the cords of his tender, never-failing compassion. He loved them to the uttermost 7 1 -1 9 0 “tw://bible.?id=43.13.1|AUTODETECT|” John 13:1) 1 1 -1 9 0 0 ), and in the night before he was betrayed and crucified commended them to his Father, saying:) 1 1 2 8 0 “tw://bible.?id=43.17.6-43.17.19|AUTODETECT|” I have manifested thy name to the men whom thou gavest me out of the world; thine they were, and thou gavest them to me, and they have kept thy word.& Holy Father, keep them in thy name which thou hast given me, in order that they may be one, even as we are one.& I do not make request that thou shouldest take them out of the world, but that thou shouldest keep them from the evil one. They are not of the world, even as I am not of the world. Consecrate them in the truth; thy word is truth. Just as thou didst send me into the world, so have I also sent them into the world. And for thy sake I consecrate myself, in order that they also may be truly consecrated 7 1 -1 9 0 “tw://bible.?id=43.17.6-43.17.19|AUTODETECT|” John 17:6 19) 1 1 -1 9 0 0 , in part).��244��) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=42.6.12-42.6.16|AUTODETECT|” Practical Lesson Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.6.12-42.6.16|AUTODETECT|” Luke 6:12 16) 1 8 2 8 0 0 He spent the entire night in prayer to God. ) What an amazing power there is in earnest prayer. How tremendous are the results! After this All-Night Prayer Vigil Jesus accomplished the following:) 1. By calling to himself his disciples and from among them choosing The Twelve so that they might become his apostles (verses 13 16) he) a. organized the church in its New Testament manifestation, making it an institution for the good of mankind;) b. laid the foundation for world-wide missionary enterprise, a work that is still continuing.) 2. He also) c. healed ever so many sick people (verses 17 19), thereby setting an example for all time of showing sympathy to and providing help for those in need; and) d. preached an unforgettably beautiful sermon (verses 20 49), one that has been a source of blessing to many throughout the centuries and continues to hold its place among the most quoted portions of sacred literature.) 1 1 2 8 0 “tw://bible.?id=42.2.14|AUTODETECT|” All this to God s glory 7 1 -1 9 0 “tw://bible.?id=42.2.14|AUTODETECT|” Luke 2:14) 1 1 -1 9 0 “tw://bible.?id=42.17.18|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.17.18|AUTODETECT|” 17:18) 1 1 -1 9 0 “tw://bible.?id=42.19.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.38|AUTODETECT|” 19:38) 1 1 -1 9 0 “tw://bible.?id=40.5.16|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.5.16|AUTODETECT|” Matt. 5:16) 1 1 -1 9 0 “tw://bible.?id=43.17.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.4|AUTODETECT|” John 17:4) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 ) Notes on Greek Words, Phrases, and Constructions in 6:12 16) Verse 12) ��, aor. infinitive of ��, to pray, a verb occurring also in 1:10; 3:21; 5:16; 6:28; etc. Note cognate noun �� (here dat. -�). For synonyms see R. C. Trench, Synonyms, par. 51.) &� ��, third per. s. periphrastic imperf. of ��, to pass or spend the night. English lacks a one-word equivalent. In 6:12 cf. Latin pernoctaret.) Verse 13) 1 1 2 8 0 “tw://bible.?id=44.22.2|AUTODETECT|” ��, third per. s. aor. act. indicat. of ��, to call to oneself 7 1 -1 9 0 “tw://bible.?id=44.22.2|AUTODETECT|” Acts 22:2) 1 1 -1 9 0 “tw://bible.?id=40.11.16|AUTODETECT|” ); to appeal to (23:20); to address, speak to, call out to 7 1 -1 9 0 “tw://bible.?id=40.11.16|AUTODETECT|” Matt. 11:16) 1 1 -1 9 0 “tw://bible.?id=42.7.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.32|AUTODETECT|” Luke 7:32) 1 1 -1 9 0 “tw://bible.?id=44.22.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.2|AUTODETECT|” Acts 22:2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.10.24|AUTODETECT|” In the New Testament the term �� is confined to the Gospels and Acts. In round figures it is found more than 70 times in Matthew, almost 50 times in Mark, almost 40 times in Luke, almost 80 times in John, and almost 30 times in Acts. Even when a few disputed occurrences are subtracted, it occurs about 260 times in the New Testament. At times it is used without reference to any specific master 7 1 -1 9 0 “tw://bible.?id=40.10.24|AUTODETECT|” Matt. 10:24) 1 1 -1 9 0 “tw://bible.?id=40.10.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=42.6.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.40|AUTODETECT|” Luke 6:40) 1 1 -1 9 0 0 ). Or the reference may be to the disciples of:) 1 1 2 8 0 “tw://bible.?id=40.9.14|AUTODETECT|” John the Baptist 7 1 -1 9 0 “tw://bible.?id=40.9.14|AUTODETECT|” Matt. 9:14) 1 1 -1 9 0 “tw://bible.?id=40.11.2|AUTODETECT|” a; ) 7 1 -1 9 0 “tw://bible.?id=40.11.2|AUTODETECT|” 11:2) 1 1 -1 9 0 “tw://bible.?id=42.7.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.18|AUTODETECT|” Luke 7:18) 1 1 -1 9 0 “tw://bible.?id=42.7.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.7.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=43.3.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.25|AUTODETECT|” John 3:25) 1 1 -1 9 0 0 );) 1 1 2 8 0 “tw://bible.?id=41.2.18|AUTODETECT|” John and the Pharisees 7 1 -1 9 0 “tw://bible.?id=41.2.18|AUTODETECT|” Mark 2:18) 1 1 -1 9 0 0 );) 1 1 2 8 0 “tw://bible.?id=40.22.16|AUTODETECT|” the Pharisees 7 1 -1 9 0 “tw://bible.?id=40.22.16|AUTODETECT|” Matt. 22:16) 1 1 -1 9 0 0 );) 1 1 2 8 0 “tw://bible.?id=43.9.28|AUTODETECT|” Moses 7 1 -1 9 0 “tw://bible.?id=43.9.28|AUTODETECT|” John 9:28) 1 1 -1 9 0 0 );) 1 1 2 8 0 “tw://bible.?id=44.9.25|AUTODETECT|” Paul 7 1 -1 9 0 “tw://bible.*?id=44.9.25|AUTODETECT|” Acts 9:25) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 In the great majority of cases the disciples of Jesus are indicated. Sometimes, as here in 6:13a, a large circle of followers or adherents is indicated. More often the reference is to The Twelve or to one or more men belonging to that inner group.) Basically a �� is a learner. Cf. this noun with the verb to learn, ��. The root of such and similar words in Greek and related languages, including English, is MAN: to think. Has not man been called a thinking animal ?

Modifications of this same basic root are mind, mental, monition, monster, monument, medicine, mathematics, etc. Note also in the Greek New Testament ��, ignorant; ��, to consider carefully; ��, to make a disciple, to teach; ��, to become a disciple; ��, a woman-disciple; ��, fellow-disciple.) 1 1 2 8 0 “tw://bible.?id=43.15.16|AUTODETECT|” It would be a mistake, however, to think that mere mental understanding or intelligence makes a person a true disciple of Jesus. It is part of the picture, an important part even, but only a part. The truth learned must be put into practice. It must enter into the very being of the person involved. The true disciple lives in close fellowship with his Master. This is true because the Master has chosen him, not vice versa 7 1 -1 9 0 “tw://bible.?id=43.15.16|AUTODETECT|” John 15:16) 1 1 -1 9 0 “tw://bible.?id=43.8.31|AUTODETECT|” ). Jesus called him, and by God s grace this person has responded to that call. If he remains loyal to Jesus and his word, he is truly Christ s disciple 7 1 -1 9 0 “tw://bible.?id=43.8.31|AUTODETECT|” John 8:31) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 On the meaning of the word disciple see also K. H. Renstorf s article on �� & �� and related words (Th.D.N.T., Vol. IV, pp. 390 461).) ��, nom. s. masc. aor. middle participle of ��, to pick out (for oneself), select, elect, choose. Cf. ��, election.) 1 1 2 8 0 “tw://bible.?id=43.13.16|AUTODETECT|” ��, apostle, one who is sent, commissioned. See ) 7 1 -1 9 0 “tw://bible.?id=43.13.16|AUTODETECT|” John 13:16) 1 1 -1 9 0 “tw://bible.?id=43.20.21-43.20.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.21-43.20.23|AUTODETECT|” 20:21 23) 1 1 -1 9 0 “tw://bible.?id=44.28.0|AUTODETECT|” . In the Third Gospel this noun occurs 6 times (6:13; 9:10; 11:49; 17:5; 22:14; 24:10); in ) 7 1 -1 9 0 “tw://bible.?id=44.28.0|AUTODETECT|” Acts 28) 1 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” times (1:2, 26, etc.). In Matthew it is found only in 10:2; in Mark probably twice (3:14, if authentic; 6:30); in John once (13:16). It also occurs at least once in each of the remaining New Testament books, with the exception of II Thessalonians, Philemon, James, and the three epistles of John. On the term apostle see also N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” Gal. 1:1) 1 1 -1 9 0 “tw://bible.?id=40.10.5|AUTODETECT|” . In the Gospels the more usual name for the small group of constant followers with whom Jesus surrounded himself, whom he taught and sent out to preach, to heal, to cast out demons, etc. is The Twelve. See ) 7 1 -1 9 0 “tw://bible.?id=40.10.5|AUTODETECT|” Matt. 10:5) 1 1 -1 9 0 “tw://bible.?id=40.26.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.14|AUTODETECT|” 26:14) 1 1 -1 9 0 “tw://bible.?id=40.26.47|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.47|AUTODETECT|” 47) 1 1 -1 9 0 “tw://bible.?id=41.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.4.10|AUTODETECT|” Mark 4:10) 1 1 -1 9 0 “tw://bible.?id=41.6.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.7|AUTODETECT|” 6:7) 1 1 -1 9 0 “tw://bible.?id=41.9.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.35|AUTODETECT|” 9:35) 1 1 -1 9 0 “tw://bible.?id=41.10.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.32|AUTODETECT|” 10:32) 1 1 -1 9 0 “tw://bible.?id=41.11.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.11|AUTODETECT|” 11:11) 1 1 -1 9 0 “tw://bible.?id=41.14.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.10|AUTODETECT|” 14:10) 1 1 -1 9 0 “tw://bible.?id=41.14.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.14.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=41.14.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.14.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=41.14.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.14.43|AUTODETECT|” 43) 1 1 -1 9 0 “tw://bible.?id=42.8.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.1|AUTODETECT|” Luke 8:1) 1 1 -1 9 0 “tw://bible.?id=42.9.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.1|AUTODETECT|” 9:1) 1 1 -1 9 0 “tw://bible.?id=42.9.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=42.18.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.31|AUTODETECT|” 18:31) 1 1 -1 9 0 “tw://bible.?id=42.22.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.3|AUTODETECT|” 22:3) 1 1 -1 9 0 “tw://bible.?id=42.22.47|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.22.47|AUTODETECT|” 47) 1 1 -1 9 0 “tw://bible.?id=43.6.67|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.67|AUTODETECT|” John 6:67) 1 1 -1 9 0 “tw://bible.?id=43.6.70|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.70|AUTODETECT|” 70) 1 1 -1 9 0 “tw://bible.?id=43.20.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.24|AUTODETECT|” 20:24) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 Verse 16) �� (cf. ��, to give before, to betray), betrayer, traitor. Judas became a traitor. He was not a traitor when Jesus called him.) ) 6:17 19 Jesus Power to Heal) 1 1 2 8 0 “tw://bible.?id=40.5.1|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.5.1|AUTODETECT|” Matt. 5:1) 1 1 -1 9 0 “tw://bible.?id=40.5.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.2|AUTODETECT|” 2) 1 4 2 8 0 0 17 Then he went down with them and stopped on a level place where there was a huge crowd of his disciples and a vast throng of people from all over Judea and Jerusalem and the coastal region of Tyre and Sidon. 18 They had come to listen to him and to be cured of their diseases. Those who were trouble by unclean spirits were being healed. 19 And all the people were trying to touch him, because power was going out from him and was curing everybody.) ) 17, 18. Then he went down with them and stopped on a level place where there was a huge crowd of his disciples and a vast throng of people from all over Judea and Jerusalem and the coastal region of Tyre and Sidon. They had come to listen to him and to be cured of their diseases. Those who were troubled by unclean spirits were being healed.) According to Luke s account Jesus had gone into the mountain to pray and had chosen The Twelve. To this the evangelist now adds that together with this intimate band of followers the Master went down until he stood on a level place. This may well have been a large level tract that coincides with the far larger gentle, grassy slope west of Tabgha, not far from Capernaum.) 1 1 2 8 0 “tw://bible.?id=19.87.4|AUTODETECT|” We see Jesus standing here surrounded by The Twelve, a huge crowd of other followers disciples in the broader sense of the term (see on verse 13) , and a vast throng of other people not only from the south (Judea, including Jerusalem) but even from the northwest, the coastal region of Tyre and Sidon. Is it not natural to see in this event a fulfilment, however partial, of ) 7 1 -1 9 0 “tw://bible.?id=19.87.4|AUTODETECT|” Psalms 87:4) 1 1 -1 9 0 0 (LXX, 86:4)?) 1 3 2 8 0 0 All these people had come to Jesus. Writing, no doubt, in general terms, Luke says that their purpose was twofold: (a) to listen to Jesus, and (b) to be cured of their diseases.) a. to listen) Their desire for a message from his lips did not meet with disappointment, for it was to them and on this very occasion that Jesus addressed words that were bound to live forever, that is, to be repeated over and over again throughout the centuries and in ever so many languages and dialects all over the world.) 1 1 2 8 0 “tw://bible.?id=42.6.20-42.6.49|AUTODETECT|” Are we correct in regarding what is reported in ) 7 1 -1 9 0 “tw://bible.?id=42.6.20-42.6.49|AUTODETECT|” Luke 6:20 49) 1 1 -1 9 0 “tw://bible.?id=40.5.1|AUTODETECT|” as Luke s report of the same sermon recorded by Matthew in his chapters 5 7? But according to the Third Gospel this sermon was preached on a level place, whereas according to ) 7 1 -1 9 0 “tw://bible.?id=40.5.1|AUTODETECT|” Matt. 5:1) 1 1 -1 9 0 “tw://bible.?id=40.5.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.2|AUTODETECT|” 2) 1 1 -1 9 0 0 it was proclaimed from a mountain. However, this surely is no discrepancy. The problem, if it can even be considered such, disappears when we grant that the level place may well have been part of the mountain. It was the elevation beyond which Jesus did not now descend. He remained standing, or stopped here.��245��) 1 3 2 8 0 0 Besides, as reported by Luke the sermon is introduced as follows, Then he lifted up his eyes on his disciples and said.& Compare this with Matthew s, And he opened his mouth and began to teach them, saying.& Luke s ending (7:1) reads, After Jesus had concluded all his words in the hearing of the people.& With this compare Matthew s, Now when Jesus had finished these sayings.& In addition, the train of thought is to a considerable extent the same in both Gospels: beatitudes, supremacy of love, the two builders.) It is admitted that the two reports are not identical. Matthew s coverage is more than three times as extensive as Luke s. This shows that the Gospel writers were not mere copyists. Each wrote in accordance with his own background, character, and endowment. Perhaps even more important: each wrote in harmony with his own specific purpose. Thus it is not surprising that Matthew includes various matters that were of special interest to his Jewish readers whom he was trying to reach for Christ (for example, 5:17 42; 6:1 6, 16 18).

Since Luke was not primarily writing for Jews he omits such matters. On the other hand Luke s account contains material (e.g., 6:24 26, 38 40) not found in that identical form in Matthew, or not included by him in this sermon at all. It is not only possible but very probable that many of the sayings found in The Sermon on the Mount were repeated by the Lord as he traveled from place to place.) b. to be cured) 1 1 2 8 0 “tw://bible.?id=43.21.25|AUTODETECT|” Note how carefully Luke distinguishes between the obviously sick who were cured of their diseases and the troubled who were delivered of unclean, that is, evil, spirits. For demon possession and expulsion see on 4:33 37. In each classification there must have been a good many people who were healed at this time. Something similar had happened before (4:40, 41), and was to happen again (7:21, 22). Add to this the many healings that are separately reported in the Gospels (here in Luke see 4:38, 39; 5:12, 13, 24, 25; 7:10; 8:44, etc.). And do not forget ) 7 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” John 21:25) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.7.13|AUTODETECT|” It should be borne in mind, moreover, that to the tenderly loving heart of Jesus people were not merely cases. Each human being was the object of special treatment, such as was suitable for him, for him alone. Into each person s circumstances the Savior wholly entered with his sympathetic heart. See ) 7 1 -1 9 0 “tw://bible.?id=42.7.13|AUTODETECT|” Luke 7:13) 1 1 -1 9 0 “tw://bible.?id=40.8.17|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.8.17|AUTODETECT|” Matt. 8:17) 1 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” 9:36) 1 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” 14:14) 1 1 -1 9 0 “tw://bible.?id=40.20.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.20.34|AUTODETECT|” 20:34) 1 1 -1 9 0 “tw://bible.?id=41.1.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.41|AUTODETECT|” Mark 1:41) 1 1 -1 9 0 “tw://bible.?id=41.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.19|AUTODETECT|” 5:19) 1 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” 6:34) 1 1 -1 9 0 “tw://bible.?id=43.11.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.35|AUTODETECT|” John 11:35) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 19. And all the people were trying to touch him, because power was going out from him and was curing everybody.) 1 1 2 8 0 “tw://bible.?id=42.8.46|AUTODETECT|” In connection with 5:13 something was said about Christ s healing touch and about the people s desire to touch Christ. Obviously we are here concerned with the latter. All the people were trying to touch Jesus because healing power was constantly proceeding from him. That is clearly what the passage says, and we should not try to change it to something else. In fact, the truth here expressed is not confined to this single passage. The fact that our Lord at times sensed that healing power was proceeding from him is also expressed in ) 7 1 -1 9 0 “tw://bible.?id=42.8.46|AUTODETECT|” Luke 8:46) 1 1 -1 9 0 “tw://bible.?id=41.5.30|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.5.30|AUTODETECT|” Mark 5:30) 1 1 -1 9 0 “tw://bible.?id=41.5.30|AUTODETECT|” . Probably with noble intentions to guard against magical qualities being attributed to the garments or fingers of Jesus? some prefer a different rendering for the last part of verse 19. They conceive of the words that follow the comma as constituting a compound clause, to be translated as follows, because power was going out from him and he was curing everybody. ��246�� The vast majority of translators and commentators, however, have accepted the single clause rendering (power was going out from him and was curing) and this with good reason: (a) it harmonizes best with the passages cited earlier 7 1 -1 9 0 “tw://bible.?id=41.5.30|AUTODETECT|” Mark 5:30) 1 1 -1 9 0 “tw://bible.?id=42.8.46|AUTODETECT|” , see also verse 29; ) 7 1 -1 9 0 “tw://bible.?id=42.8.46|AUTODETECT|” Luke 8:46) 1 1 -1 9 0 0 ); (b) if Luke had intended to introduce another clause into this short sentence, he would probably have done so without leaving any room for doubt. Since the evangelist states that the outgoing power was issuing from Jesus himself, making it clear that it was Jesus who was accomplishing the cure, there is no real difficulty.) 1 2 2 8 0 0 It is not claimed that the faith of the people that caused them to rush toward Jesus so as to be able to touch him was necessarily free from all foreign elements. In many a case it may well have been mixed with superstition. But that is not Luke s emphasis. He wants us to rivet our attention on Jesus, whose power was enabling him to heal all, and whose heart, filled with sympathy, was impelling him to do just that!��247��) ) 1 1 2 8 0 “tw://bible.?id=42.6.17-42.6.19|AUTODETECT|” Practical Lesson Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.6.17-42.6.19|AUTODETECT|” Luke 6:17 19) 1 8 2 8 0 0 They had come to listen to him and to be cured.& Power was going out from him and was curing everybody. ) Jesus satisfies every need. See Fanny J. Crosby s A Wonderful Savior Is Jesus My Lord .) ) Notes on Greek Words, Phrases, and Constructions 6:17 19) Verse 17) ��, third per. s. 2nd aor. indicat. of 5��. Jesus stopped or remained standing here, did not descend any farther.) ��, gen. s. of ��* (-�, -��), level, flat. Cf. ��, a plain, a place convenient for travel by feet; cf. pedestrian.) ��, gen. of ��* (supply ��, the seacoast, coastal region), from ��, by, and ��, sea.) 1 1 2 8 0 “tw://bible.?id=58.12.15|AUTODETECT|” Note the D�� series of words in verses 17, 18, 19, including ��, probably originally crowded; hence annoyed, troubled; pres. pass. participle of ��; cf. ) 7 1 -1 9 0 “tw://bible.?id=58.12.15|AUTODETECT|” Heb. 12:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Verses 18, 19) 1 1 2 8 0 “tw://bible.?id=44.9.7|AUTODETECT|” ��, aor. act. infinitive of ��, to hear, to listen to. When there is a distinction in meaning between this verb followed by the gen. and the same verb followed by the accusative, the former indicates hearing sounds; the latter, understanding words. See Gram. N.T., p. 506; also ) 7 1 -1 9 0 “tw://bible.?id=44.9.7|AUTODETECT|” Acts 9:7) 1 1 -1 9 0 “tw://bible.?id=44.22.9|AUTODETECT|” ; contrast ) 7 1 -1 9 0 “tw://bible.?id=44.22.9|AUTODETECT|” Acts 22:9) 1 1 -1 9 0 0 . But owing to the gradual intrusion of the accusative into the territories of the other cases, a process already apparent in the Koine, this rule is by no means inflexible. See also Robertson, Word Pictures, Acts, p. 118.) 1 1 2 8 0 0 Note, in verses 18, 19, 0�� & 0��; the first being the aor. passive infinitive; the second, the third per. s. middle imperfect, of the verb 0��. There is little, if any difference in meaning between the two verbs for healing here used.) 1 1 2 8 0 “tw://bible.?id=41.5.0|AUTODETECT|” On ��, third per. pl. imperfect (progressive, descriptive) of �� see also the note on 4:23 on page 261. In John s Gospel this verb is found once; in ) 7 1 -1 9 0 “tw://bible.?id=41.5.0|AUTODETECT|” Mark 5) 1 1 -1 9 0 “tw://bible.?id=40.16.0|AUTODETECT|” times; in ) 7 1 -1 9 0 “tw://bible.?id=40.16.0|AUTODETECT|” Matthew 16) 1 1 -1 9 0 0 times, while Dr. Luke (in the Fourth Gospel and Acts) uses it 19 times. It is natural that the beloved physician took a deep interest in the therapeutics practiced by the Great Physician.) 1 1 2 8 0 “tw://bible.?id=40.5.1|AUTODETECT|” As presented by Luke, The Sermon on the Mount 7 1 -1 9 0 “tw://bible.?id=40.5.1|AUTODETECT|” Matt. 5:1) 1 1 -1 9 0 “tw://bible.?id=40.4.23|AUTODETECT|” ), in which the gospel of the kingdom 7 1 -1 9 0 “tw://bible.?id=40.4.23|AUTODETECT|” Matt. 4:23) 1 1 -1 9 0 0 ) is set forth, may be divided as follows:) 1 9 2 8 0 0 I. Four Beatitudes and Four Woes) with reference, respectively, to those inside and those outside the kingdom (6:20 26)) II. The Standard of Life Demanded by the King (6:27 45)) A. The Light of Love He Commends (6:27 38)) B. The Darkness of Sin He Condemns (6:39 45)) III. Application: The Parable of The Two Builders (6:46 49)) Note resemblance between this Outline and the Sermon Summary found on pp. 262, 263 of N.T.C. on Matthew. In connection with this essential similarity note also the variety of presentation.) ) 6:20 26 I. Four Beatitudes and Four Woes) 1 1 2 8 0 “tw://bible.?id=40.5.1-40.5.12|AUTODETECT|” For the Beatitudes cf. ) 7 1 -1 9 0 “tw://bible.?id=40.5.1-40.5.12|AUTODETECT|” Matt. 5:1 12) 1 77 2 8 0 0 20 Then he lifted up his eyes on his disciples and said:) Blessed (are) you poor,) for yours is the kingdom of God.) 21 Blessed (are) you who now are hungry,) for you shall be fully satisfied.) Blessed (are) you who now weep,) for you shall laugh.) 22 Blessed are you when men hate you; when they exclude you, heap insults upon you,��248�� and spurn your name as evil, on account of the Son of man.) 23 Exult in that day and leap for joy,) for great, indeed, is your reward in heaven; for in just the same way their fathers used to treat the prophets. ) 24 But woe to you who are rich,) for you have already received your consolation in full.) 25 Woe to you who now are well-fed,) for you shall go hungry.) Woe (to you) who now are laughing,) for you shall mourn and weep.) 26 Woe (to you) when all men speak well of you,) for in just the same way their fathers used to treat the false prophets. ) ) Our Lord s Beatitudes as Reported by Luke and by Matthew) Luke s Beatitude No. 1 ) Blessed (are) you poor,) for yours is the kingdom of God. ) Matthew s Corresponding Beatitude No. 1 ) Blessed (are) the poor in spirit,) for theirs is the kingdom of heaven. ) Luke s Beatitude No. 2 ) Blessed (are) you who now are hungry,) for you shall be fully satisfied. ) Matthew s Corresponding Beatitude No. 4 ) Blessed (are) those hungering and thirsting for righteousness,) for they shall be fully satisfied. ) Luke s Beatitude No. 3 ) Blessed (are) you who now weep,) for you shall laugh. ) Matthew s Corresponding Beatitude No. 2 ) Blessed (are) the mourners,) for they shall be comforted. ) Luke s Beatitude No. 4 ) Blessed are you when men hate you, etc.) for great, indeed, is your reward in heaven, etc. ) Matthew s Corresponding Beatitude No. 8 ) Blessed (are) those persecuted for righteousness sake,) for theirs is the kingdom of heaven, etc. ) ) ) Thus, while, broadly speaking, Matthew has a beatitude corresponding to each of Luke s, Luke has no parallel to Matthew s third, fifth, sixth, and seventh (respectively concerning the meek, the merciful, the pure in heart, and the peacemakers).) Correspondence between) Beatitudes and Woes) as reported by Luke) Beatitude No. 1 ) Blessed (are) you poor,) for yours is the kingdom of God. ) Woe No. 1 ) But woe to you who are rich,) for you have already received your consolation in full. ) Beatitude No. 2 ) Blessed (are) you who now are hungry,) for you shall be fully satisfied. ) Woe No. 2 ) Woe to you who now are well-fed,) for you shall go hungry. ) Beatitude No. 3 ) Blessed (are) you who now weep,) for you shall laugh. ) Woe No. 3 ) Woe (to you) who now are laughing,) for you shall mourn and weep. ) Beatitude No. 4 ) Blessed are you when men hate you) ………………..) for in just the same way their fathers used to treat the prophets. ) Woe No. 4 ) Woe (to you) when all men speak well of you,) for in just the same way their fathers used to treat the false prophets. ) ) ) 1 1 2 8 0 “tw://bible.?id=40.5.3-40.7.27|AUTODETECT|” Those who, comparing Matthew s report of this sermon with Luke s, see a contradiction, will find it difficult to prove this. In each case what has been preserved of this sermon is a summary. Would it not be unrealistic to believe that Jesus spoke less than fifty minutes? Nevertheless, it takes the average reader only about seven minutes to read ) 7 1 -1 9 0 “tw://bible.?id=40.5.3-40.7.27|AUTODETECT|” Matt. 5:3 7:27) 1 1 -1 9 0 “tw://bible.?id=42.6.20-42.6.49|AUTODETECT|” , and only about two minutes to read ) 7 1 -1 9 0 “tw://bible.?id=42.6.20-42.6.49|AUTODETECT|” Luke 6:20 49) 1 1 -1 9 0 “tw://bible.?id=43.20.30|AUTODETECT|” . As long as what each reporter has left us is what was actually said, main points being accurately reflected, there is no real problem, no conflict. In view of ) 7 1 -1 9 0 “tw://bible.?id=43.20.30|AUTODETECT|” John 20:30) 1 1 -1 9 0 “tw://bible.?id=43.20.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.20.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” 21:25) 1 1 -1 9 0 0 it is unreasonable to demand something corresponding to a complete tape recording of every spoken word. In the time it took Jesus to deliver this heart-searching address he had ample opportunity to utter the eight Beatitudes reported by Matthew and the four Beatitudes plus four Woes reported by Luke, all the more so when we bear in mind that with respect to the Beatitudes there is overlapping between the two reports.) 1 6 2 8 0 0 For more introductory material on the Beatitudes see N.T.C. on Matthew, pp. 264 268.) A. 6:20 23 Four Beatitudes) 20. Then he lifted up his eyes on his disciples and said:) Blessed (are) you poor,) for yours is the kingdom of God.) Jesus looked meaningfully at his disciples. Who were these disciples? The word may indicate the wide circle of followers to which reference was made in verse 17. Even then, however, the words, Blessed are you poor, were most suitable for The Twelve, whom the Master had chosen a little earlier this same day (verses 13 16), and who had given up everything to follow him (18:28).) 1 1 2 8 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” Not that the sermon as a whole was meant only for Jesus disciples. Verse 27 and the parable of The Two Builders 7 1 -1 9 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” Matt. 7:24 27) 1 1 -1 9 0 0 ) show that this cannot have been true. Besides, the Woes of verses 24 26 were pronounced on the wicked, not on the followers of Jesus. But in the very nature of the case the Beatitudes suited the disciples, with implied warnings for everybody.) 1 1 2 8 0 “tw://bible.?id=20.30.9|AUTODETECT|” Blessed (are) you poor does not mean, Blessed are all poor people, nor can it mean, Blessed are you, my disciples, because you are poor in earthly goods. Physical poverty is not necessarily a blessing 7 1 -1 9 0 “tw://bible.?id=20.30.9|AUTODETECT|” Prov. 30:9) 1 1 -1 9 0 “tw://bible.?id=23.8.21|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=23.8.21|AUTODETECT|” Isa. 8:21) 1 1 -1 9 0 “tw://bible.?id=19.40.17|AUTODETECT|” ). But Jesus was able to say, Blessed (are) you poor, because, considered as a group, these men, poor with respect to earthly goods, had been made aware of their spiritual poverty and of their riches in God. See ) 7 1 -1 9 0 “tw://bible.?id=19.40.17|AUTODETECT|” Ps. 40:17) 1 1 -1 9 0 0 :) 1 4 2 8 0 0 Though I am poor and needy,) The Lord thinks of me;) My Help and my Deliverer art thou,) O my God, delay not.) 1 1 2 8 0 “tw://bible.?id=42.6.20|AUTODETECT|” Thus interpreted, it is understandable that Jesus added, for yours is the kingdom of God. The sum total of blessings that result when God is acknowledged as King over heart and life belongs even now to the poor. This interpretation also brings ) 7 1 -1 9 0 “tw://bible.?id=42.6.20|AUTODETECT|” Luke 6:20) 1 1 -1 9 0 “tw://bible.?id=40.5.3|AUTODETECT|” in line with ) 7 1 -1 9 0 “tw://bible.?id=40.5.3|AUTODETECT|” Matt. 5:3) 1 1 -1 9 0 0 , Blessed (are) the poor in spirit, for theirs is the kingdom of heaven. ) 1 2 2 8 0 0 21a. Blessed (are) you who now are hungry,) for you shall be fully satisfied.) 1 1 2 8 0 “tw://bible.?id=40.5.6|AUTODETECT|” In line with Blessed (are) you poor, without the addition in spirit, is Luke s Second Beatitude, Blessed (are) you who now are hungry, without the addition for righteousness 7 1 -1 9 0 “tw://bible.?id=40.5.6|AUTODETECT|” Matt. 5:6) 1 1 -1 9 0 0 ). But here again what is expressed in Matthew is implied in Luke. In both cases the final reference is to spiritual hunger, hunger for righteousness.) 1 5 2 8 0 0 In a parable reported only by Luke, that of The Pharisee and The Tax-Collector, Jesus has given us a touching illustration of this spiritual hunger. Note the words, But the tax-collector, standing at a distance, did not even venture to lift up his eyes to heaven, but kept beating his breast, saying, O God, be merciful to me, the sinner (18:13). The hunger here meant is a yearning for mercy and forgiveness, for peace of mind and heart, purity and holiness, fellowship with God.) Full satisfaction is promised, as is the case also in the parable to which reference was made (see 18:14).) 21b. Blessed (are) you who now weep,) for you shall laugh.) It is surely arbitrary to say, as is done by some, that Luke s third Beatitude has no equivalent in Matthew s Gospel. With most commentators��249�� we see Luke s third reflected in Matthew s second. You who now weep are the mourners. And for you shall laugh has the same basic meaning as for they shall be comforted. ) 1 1 2 8 0 “tw://bible.?id=19.51.4|AUTODETECT|” The weeping to which reference is made here has its source in the tragedy of sin. It is not necessary, however, to limit this weeping to that which takes place because of a person s individual sins: those whereby he himself has grieved his God. That type of sorrow can be poignant indeed 7 1 -1 9 0 “tw://bible.?id=19.51.4|AUTODETECT|” Ps. 51:4) 1 1 -1 9 0 “tw://bible.?id=65.1.15|AUTODETECT|” ). More, however, is undoubtedly included. The regenerated learn to love God to such an extent that they weep because of all the deeds of ungodliness which the ungodly have committed in such an ungodly manner 7 1 -1 9 0 “tw://bible.?id=65.1.15|AUTODETECT|” Jude 15) 1 1 -1 9 0 “tw://bible.?id=35.1.4|AUTODETECT|” ). Their weeping is God-centered. They sigh and cry not only over their own sins, nor only over these plus the power of the wicked to oppress the righteous 7 1 -1 9 0 “tw://bible.?id=35.1.4|AUTODETECT|” Hab. 1:4) 1 1 -1 9 0 “tw://bible.?id=55.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.12|AUTODETECT|” II Tim. 3:12) 1 1 -1 9 0 “tw://bible.?id=26.9.4|AUTODETECT|” ), but over all the abominations that are done in the midst of Jerusalem 7 1 -1 9 0 “tw://bible.?id=26.9.4|AUTODETECT|” Ezek. 9:4) 1 1 -1 9 0 “tw://bible.?id=19.139.21|AUTODETECT|” ). It grieves them that God, their own God whom they love, is being dishonored. Cf. ) 7 1 -1 9 0 “tw://bible.?id=19.139.21|AUTODETECT|” Ps. 139:21) 1 1 -1 9 0 “tw://bible.?id=19.119.136|AUTODETECT|” . This type of grief to the glory of God is also strikingly expressed in ) 7 1 -1 9 0 “tw://bible.?id=19.119.136|AUTODETECT|” Ps. 119:136) 1 1 -1 9 0 “tw://bible.?id=15.10.6|AUTODETECT|” , Streams of water run down my eyes because they do not observe thy law. See also ) 7 1 -1 9 0 “tw://bible.?id=15.10.6|AUTODETECT|” Ezra 10:6) 1 1 -1 9 0 “tw://bible.?id=27.9.1-27.9.20|AUTODETECT|” . In a most touching chapter Daniel, while weeping over and making confession of sin, combines his own personal sins and those of his people 7 1 -1 9 0 “tw://bible.?id=27.9.1-27.9.20|AUTODETECT|” Dan. 9:1 20) 1 1 -1 9 0 0 ; see especially verse 20). In doing so he pleads, O Lord hear, O Lord forgive, O Lord hearken and do; defer not, for thine own sake, O my God, because thy city and thy people are called by thy name (verse 19).) 1 1 2 8 0 “tw://bible.?id=19.30.5|AUTODETECT|” Nevertheless, these weepers, too, are pronounced Blessed, the reason being, for you shall laugh. The godly sorrow which now characterizes the devout listeners turns their souls to God. God, in turn, comforts them with the cheering news of his forgiving love. It is he who pardons, strengthens, delivers, reassures 7 1 -1 9 0 “tw://bible.?id=19.30.5|AUTODETECT|” Ps. 30:5) 1 1 -1 9 0 “tw://bible.?id=19.50.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.50.15|AUTODETECT|” 50:15) 1 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” Isa. 1:18) 1 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” 55:6) 1 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=33.7.18-33.7.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.7.18-33.7.20|AUTODETECT|” Mic. 7:18 20) 1 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” Matt. 11:28 30) 1 1 -1 9 0 “tw://bible.?id=19.126.5|AUTODETECT|” ). Thus tears, like raindrops, fall to the ground and come up in flowers 7 1 -1 9 0 “tw://bible.?id=19.126.5|AUTODETECT|” Ps. 126:5) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 22, 23. Blessed are you when men hate you; when they exclude) you heap insults upon you, and spurn your name as evil, on) account of the Son of man.) Exult in that day and leap for joy,) for great, indeed, is your reward in heaven; for in just the same way) their fathers used to treat the prophets.) 1 1 2 8 0 “tw://bible.?id=42.6.27|AUTODETECT|” In a sense these words embody a prophecy. They describe what is going to happen to the followers of Jesus after his departure from this earth. However, it is not at all necessary to limit this description entirely to the future. Right at this very moment, while the Master is still with his disciples, this hatred is already manifesting itself. Otherwise how can we adequately account for such passages as ) 7 1 -1 9 0 “tw://bible.?id=42.6.27|AUTODETECT|” Luke 6:27) 1 1 -1 9 0 “tw://bible.?id=43.15.18|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.15.18|AUTODETECT|” John 15:18) 1 1 -1 9 0 “tw://bible.?id=43.15.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.15.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=43.15.20|AUTODETECT|” ? Surely those who did not hesitate to address Jesus as follows, Are we not correct in saying, You are a Samaritan and have a demon? would not hesitate to show their hatred also to his disciples 7 1 -1 9 0 “tw://bible.?id=43.15.20|AUTODETECT|” John 15:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.9.22|AUTODETECT|” That this hatred implies exclusion, even expulsion from the synagogue, is clear from ) 7 1 -1 9 0 “tw://bible.?id=43.9.22|AUTODETECT|” John 9:22) 1 1 -1 9 0 “tw://bible.?id=43.9.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.9.34|AUTODETECT|” 34) 1 1 -1 9 0 “tw://bible.?id=43.9.34|AUTODETECT|” . Insults, too, were being, and were going to be, heaped upon believers 7 1 -1 9 0 “tw://bible.?id=43.9.34|AUTODETECT|” John 9:34) 1 1 -1 9 0 “tw://bible.?id=40.27.29|AUTODETECT|” ). What was happening to the Savior 7 1 -1 9 0 “tw://bible.?id=40.27.29|AUTODETECT|” Matt. 27:29) 1 1 -1 9 0 “tw://bible.?id=40.27.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=40.27.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=40.27.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.40|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” f.) would, in a sense, also befall his disciples 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 1 1 -1 9 0 “tw://bible.?id=44.21.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.28|AUTODETECT|” Acts 21:28) 1 1 -1 9 0 “tw://bible.?id=44.24.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.24.5|AUTODETECT|” 24:5) 1 1 -1 9 0 “tw://bible.?id=40.10.25|AUTODETECT|” ). Heaping scorn on a disciple s name, whether by refusing to mention it at all, pronouncing it with disgust, slandering it, or expunging it from the synagogue membership roll, was another form of inflicting harm on the followers of the Man of Sorrows 7 1 -1 9 0 “tw://bible.?id=40.10.25|AUTODETECT|” Matt. 10:25) 1 1 -1 9 0 “tw://bible.?id=43.16.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.2|AUTODETECT|” John 16:2) 1 1 -1 9 0 “tw://bible.?id=44.21.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.28|AUTODETECT|” Acts 21:28) 1 1 -1 9 0 “tw://bible.?id=44.24.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.24.5|AUTODETECT|” 24:5) 1 1 -1 9 0 “tw://bible.?id=44.28.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.28.22|AUTODETECT|” 28:22) 1 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” ). However, the very fact that these crimes were perpetrated on account of the Son of man, that is, because of the disciples connection with him and faith in him, guarantees the heavenly reward reserved for the Lord s loyal adherents 7 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” I Peter 4:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.8.18|AUTODETECT|” Let them therefore exult and leap for joy. Blessed, indeed, are they! Let them bear in mind that their reward is in proportion to, yet much greater than, their sacrifice 7 1 -1 9 0 “tw://bible.?id=45.8.18|AUTODETECT|” Rom. 8:18) 1 1 -1 9 0 “tw://bible.?id=47.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.17|AUTODETECT|” II Cor. 4:17) 1 1 -1 9 0 “tw://bible.?id=47.4.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.4.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=40.5.11|AUTODETECT|” ). They, God s prophets, will receive a prophet s reward. Their very willingness to suffer on account of the Son of man for this concept see on 5:24 proves that they are the true successors of the prophets. For the treatment the prophets received see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.5.11|AUTODETECT|” Matt. 5:11) 1 1 -1 9 0 “tw://bible.?id=40.5.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.12|AUTODETECT|” 12) 1 1 -1 9 0 0 , pp. 280 282.) 1 2 2 8 0 0 B. 6:24 26 Four Woes) In each case the Beatitude and the Woe form a pair. For these corresponding or correlative pairs see p. 339. What holds with respect to the Beatitude is true also with respect to its complementary Woe: it comes as a surprise, for the thought expressed in it runs counter to worldly standards of evaluation. A worldly person believes that the poor man is to be pitied, the rich to be envied. Instead, Jesus says, Blessed (are) you poor Woe to you who are rich. And so throughout.) 1 1 2 8 0 “tw://bible.?id=26.33.11|AUTODETECT|” What is the nature of these Woes? There are those who maintain that they give expression to compassion, to nothing else. So interpreted, each Woe would have to be rendered Alas! or Too bad! Now it must be admitted that in the tenderly loving heart of the Master the element of sorrow with respect to the evaluations, words, and activities of unbelievers was real and strong. Cf. ) 7 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” Ezek. 33:11) 1 1 -1 9 0 “tw://bible.?id=40.23.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.37|AUTODETECT|” Matt. 23:37) 1 1 -1 9 0 “tw://bible.?id=26.3.16-26.3.21|AUTODETECT|” . Yet, this should not blind us to the equally important fact that what we have here, in both the Beatitude and the Woe, is an authoritative declaration. Just as for believers the Beatitudes are effective pronouncements of blessing, so also for impenitents the woes are effective pronouncements of the curse. The element of warning and threat must not be excluded from the Woe. It is exactly as Lenski observes, Woe too is neither a wish nor a mere description, but the Lord s judgment, rendered now already. ��250�� See ) 7 1 -1 9 0 “tw://bible.?id=26.3.16-26.3.21|AUTODETECT|” Ezek. 3:16 21) 1 1 -1 9 0 “tw://bible.?id=40.23.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.38|AUTODETECT|” Matt. 23:38) 1 1 -1 9 0 0 ; also N.T.C. on Matthew, p. 826.) 1 3 2 8 0 0 In each case, once the Beatitude is understood, the corresponding Woe follows so naturally that little need be said by way of further explanation.) 24. But woe to you who are rich,) for you have already received your consolation in full.) 1 1 2 8 0 “tw://bible.?id=41.10.24|AUTODETECT|” Jesus pronounces a Woe on the rich, that is, on those who trusted in riches 7 1 -1 9 0 “tw://bible.?id=41.10.24|AUTODETECT|” Mark 10:24) 1 1 -1 9 0 “tw://bible.?id=42.12.16-42.12.21|AUTODETECT|” ). He does this because the attainment of earthly wealth, of whatever kind, was their sole ambition. It was their passionate, all-absorbing pursuit. Well, they had obtained what they were after. On a receipt they can write the words, Received payment in full. That is their one and only consolation. For their everlasting future they have provided & exactly nothing! They have nothing of real value to look forward to. See ) 7 1 -1 9 0 “tw://bible.?id=42.12.16-42.12.21|AUTODETECT|” Luke 12:16 21) 1 1 -1 9 0 “tw://bible.?id=42.16.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.25|AUTODETECT|” 16:25) 1 1 -1 9 0 0 .) 1 8 2 8 0 0 25a. Woe to you who now are well-fed,) for you shall go hungry.) On the threshold of eternity those who have placed their trust in earthly goods suddenly discover how desperately poor they are. Similarly, those who have set their hearts on earthly pleasures are going to discover in the end that they are stuffed so full that all desire is lost. Yet, having never shown any appreciation for the higher values of life, these gluttons, unless they are converted, face the never-ending future with a maddening ache that can never be assuaged, a burning thirst that can never be quenched, a ravening hunger that can never be alleviated.) 25b. Woe (to you) who now are laughing,) for you shall mourn and weep.) The same holds too for those who now revel in silly merriment, while they reject God and his word and never weep about their sinful condition. In eternity their mourning will never cease.

Their tears will never be wiped away.) 26. Woe (to you) when all men speak well of you,) for in just the same way their fathers used to treat the false prophets.) 1 1 2 8 0 “tw://bible.?id=10.15.2-10.15.6|AUTODETECT|” What Jesus is saying amounts to this: When everybody speaks well of you it must be that you are a deceitful, servile flatterer. Think of Absalom 7 1 -1 9 0 “tw://bible.?id=10.15.2-10.15.6|AUTODETECT|” II Sam. 15:2 6) 1 1 -1 9 0 0 ), who tried to ingratiate himself with everybody, but was insincere, seeking only his own honor and glory. He resembled a false prophet. To be sure, for a while these men basked in the favor of the crowds, the ancestors of those deceivers who were Christ s contemporaries.) 1 2 2 8 0 0 The word of Jeremiah is ever applicable, My people love to have it so. But this flattery is vacuous. When all men speak well of you there must be something wrong with you. You are not taking a stand for the truth. You are not being a blessing. And you are digging your own grave.��251��) ) 1 1 2 8 0 “tw://bible.?id=42.6.20-42.6.26|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.6.20-42.6.26|AUTODETECT|” Luke 6:20 26) 1 1 2 8 0 0 Verses 20, 24) 1 1 2 8 0 “tw://bible.?id=20.30.7-20.30.9|AUTODETECT|” Blessed (are) you poor.& But woe to you who are rich. Though Jesus never condemned wealth, he was aware of its dangers. If it makes people arrogant, self-centered, and cold-hearted, it becomes a curse. ) 7 1 -1 9 0 “tw://bible.?id=20.30.7-20.30.9|AUTODETECT|” Prov. 30:7 9) 1 1 -1 9 0 0 should be taken to heart.) 1 3 2 8 0 0 Verse 22) Blessed are you when men hate you & on account of the Son of man. That final phrase must not be forgotten. If a person senses that he is unpopular, he should ask himself, Is this because I am loyal to my Lord & or is it because I have failed to reveal a Christlike character? ) Verses 20 26) 1 1 2 8 0 “tw://bible.?id=23.3.10|AUTODETECT|” Verses 20 23, Blessed ; Verses 24 26, Woe. Some preachers are forever saying Blessed. Others specialize in thundering Woe. Jesus avoids both extremes. So should we. Cf. ) 7 1 -1 9 0 “tw://bible.?id=23.3.10|AUTODETECT|” Isa. 3:10) 1 1 -1 9 0 “tw://bible.?id=23.3.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.3.11|AUTODETECT|” 11) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 Verse 26) For in just the same way their fathers used to treat the false prophets. The study of history can be neglected only to a person s own hurt.) Let children thus learn from history s light,) To hope in our God and walk in his sight,) The God of our fathers to fear and obey,) And ne er like their fathers to turn from his way.) 1 1 2 8 0 “tw://bible.?id=19.78.0|AUTODETECT|” Lines from No. 149 7 1 -1 9 0 “tw://bible.?id=19.78.0|AUTODETECT|” Ps. 78) 1 1 -1 9 0 0 ) of the Psalter Hymnal of the Christian Reformed Church (Centennial Edition), Grand Rapids, 1959.) 1 3 2 8 0 0 ) Notes on Greek Words, Phrases, and Constructions in 6:20 26) Verse 20) 1 1 2 8 0 “tw://bible.?id=44.1.9|AUTODETECT|” ��, nom. s. masc. aor. act. participle of ��, to lift up. The verb also has other, though related, meanings: to rise up, to raise (one s heel, voice, head). In the passive it is used in connection with Christ s ascension 7 1 -1 9 0 “tw://bible.?id=44.1.9|AUTODETECT|” Acts 1:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Verse 21) 1 1 2 8 0 “tw://bible.?id=66.19.21|AUTODETECT|” ��, sec. per. pl. fut. passive indicat. of ��. This verb, though used at first with respect to the feeding and fattening of animals (there is an echo of this meaning in the clause: all the birds gorged themselves with their flesh, ) 7 1 -1 9 0 “tw://bible.?id=66.19.21|AUTODETECT|” Rev. 19:21) 1 1 -1 9 0 “tw://bible.?id=40.14.20|AUTODETECT|” ), and applied to men chiefly by the Comic poets, was gradually losing its deprecatory sense and is here simply used as a synonym for to have plenty, to be(come) fully satisfied. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.14.20|AUTODETECT|” Matt. 14:20) 1 1 -1 9 0 “tw://bible.?id=40.15.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.33|AUTODETECT|” 15:33) 1 1 -1 9 0 “tw://bible.?id=40.15.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.37|AUTODETECT|” 37) 1 1 -1 9 0 “tw://bible.?id=41.6.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.42|AUTODETECT|” Mark 6:42) 1 1 -1 9 0 “tw://bible.?id=41.7.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.27|AUTODETECT|” 7:27) 1 1 -1 9 0 “tw://bible.?id=41.8.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.4|AUTODETECT|” 8:4) 1 1 -1 9 0 “tw://bible.?id=41.8.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.8.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=42.9.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.17|AUTODETECT|” Luke 9:17) 1 1 -1 9 0 “tw://bible.?id=42.15.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.15.16|AUTODETECT|” 15:16) 1 1 -1 9 0 “tw://bible.?id=42.16.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.21|AUTODETECT|” 16:21) 1 1 -1 9 0 “tw://bible.?id=43.6.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.26|AUTODETECT|” John 6:26) 1 1 -1 9 0 “tw://bible.?id=50.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.12|AUTODETECT|” Phil. 4:12) 1 1 -1 9 0 “tw://bible.?id=59.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.16|AUTODETECT|” James 2:16) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 ��, sec. per. pl. fut. indicat. of ��, to laugh.) Verse 22) The four verbs which here have the meanings: to hate, exclude, revile (heap insults upon), and throw out (spurn), are all third per. pl. aor. subjunct. active forms.) 1 1 2 8 0 “tw://bible.?id=40.27.44|AUTODETECT|” The meaning of the basic form @�� is: to heap abuse or insults upon, rebuke, reproach, reprove, revile, chide, find fault with. See also the parallel 7 1 -1 9 0 “tw://bible.?id=40.27.44|AUTODETECT|” Matt. 27:44) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The meaning will become clear from the other New Testament passages in which this verb is used:) 1 1 2 8 0 “tw://bible.?id=40.5.11|AUTODETECT|” Blessed are you whenever people heap insults upon you 7 1 -1 9 0 “tw://bible.?id=40.5.11|AUTODETECT|” Matt. 5:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.11.20|AUTODETECT|” Then he began to reproach the cities 7 1 -1 9 0 “tw://bible.?id=40.11.20|AUTODETECT|” Matt. 11:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.15.32|AUTODETECT|” And those crucified with him were also heaping insults on him 7 1 -1 9 0 “tw://bible.?id=41.15.32|AUTODETECT|” Mark 15:32) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.16.14|AUTODETECT|” He rebuked them for their lack of faith 7 1 -1 9 0 “tw://bible.?id=41.16.14|AUTODETECT|” Mark 16:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.15.3|AUTODETECT|” The reproaches of those approaching you fell upon me 7 1 -1 9 0 “tw://bible.?id=45.15.3|AUTODETECT|” Rom. 15:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=59.1.5|AUTODETECT|” & who gives generously to all, without reproaching 7 1 -1 9 0 “tw://bible.?id=59.1.5|AUTODETECT|” James 1:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=60.4.14|AUTODETECT|” If you are reproached because of the name of Christ, blessed (are you) 7 1 -1 9 0 “tw://bible.?id=60.4.14|AUTODETECT|” I Peter 4:14) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 The suggested renderings are by no means the only good ones.) The root of the word seems to be nid (preceded by euphonic @), but whether or not the Dutch word nijdig (angry), somewhat related in meaning, belongs to the same etymological family I do not know.) Verse 23) ��, sec. per. pl. aor. imperat. of ��. See also the note on 1:14 on page 80; and the note on 1:41, 44 on page 99.) Verse 24) 1 1 2 8 0 “tw://bible.?id=40.6.2|AUTODETECT|” ��, sec. per. pl. pres. indicat. active of ��, to receive in full, so that one can hand out a receipt; so also in ) 7 1 -1 9 0 “tw://bible.?id=40.6.2|AUTODETECT|” Matt. 6:2) 1 1 -1 9 0 “tw://bible.?id=40.6.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=40.6.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=50.4.18|AUTODETECT|” ; and see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=50.4.18|AUTODETECT|” Phil. 4:18) 1 1 -1 9 0 “tw://bible.?id=41.14.41|AUTODETECT|” . Other related meanings: ) 7 1 -1 9 0 “tw://bible.?id=41.14.41|AUTODETECT|” Mark 14:41) 1 1 -1 9 0 “tw://bible.?id=42.7.6|AUTODETECT|” , It is enough ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.6|AUTODETECT|” Luke 7:6) 1 1 -1 9 0 “tw://bible.?id=57.1.15|AUTODETECT|” , was (not far) from ; 15:20, he was (still a long way) off ; and ) 7 1 -1 9 0 “tw://bible.?id=57.1.15|AUTODETECT|” Philem. 15) 1 1 -1 9 0 “tw://bible.?id=44.15.20|AUTODETECT|” that you might have him back. In ) 7 1 -1 9 0 “tw://bible.?id=44.15.20|AUTODETECT|” Acts 15:20) 1 1 -1 9 0 “tw://bible.?id=44.15.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.15.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=52.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.3|AUTODETECT|” I Thess. 4:3) 1 1 -1 9 0 “tw://bible.?id=52.5.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.22|AUTODETECT|” 5:22) 1 1 -1 9 0 “tw://bible.?id=54.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.3|AUTODETECT|” I Tim. 4:3) 1 1 -1 9 0 “tw://bible.?id=60.2.11|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=60.2.11|AUTODETECT|” I Peter 2:11) 1 1 -1 9 0 0 the sense is: to abstain from.) 1 1 2 8 0 0 Verse 25) 1 1 2 8 0 “tw://bible.?id=45.15.24|AUTODETECT|” ��, nom. pl. masc. perf. passive participle of ��, to fill, satisfy; in the passive, as here, to be well-fed, to have plenty to eat; in ) 7 1 -1 9 0 “tw://bible.*?id=45.15.24|AUTODETECT|” Rom. 15:24) 1 1 -1 9 0 0 , to enjoy.) 1 8 2 8 0 0 ) 6:27 45 II. The Standard of Life Demanded by the King) 27 But I say to you who are listening, love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who mistreat you. 29 To the one who strikes you on the cheek offer also the other (cheek), and from the one who takes away your outer garment��252�� do not withhold your undergarment.��253�� 30 Give to everyone who asks you, and from the one who takes away what is yours do not exact reimbursement.��254�� 31 And as you wish that men would do to you, so do to them.��255��) 32 If you are in the habit of loving those who love you, what credit is that to you? Why, even sinners��256�� are in the habit of loving those who love them. 33 And if you are in the habit of doing good to those who do good to you,��257�� what credit is that to you? Even sinners do the same. 34 And if you lend to those from whom you are expecting to receive, what credit is that to you? Even sinners are in the habit of lending to sinners, that they may be repaid in full.) 35 But love your enemies, and do good, and lend, without expecting to get anything back. Then your reward will be great, and you will be sons of the Most High, because he is kind to the ungrateful and wicked. 36 Be merciful, just as your Father is merciful.��258��) 37 Do not pass judgment (on others), and you will not have judgment passed on yourselves.

Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. 38 Give, and (gifts) will be given to you. A good measure, pressed down, shaken together, and running over will be poured into your lap.��259�� For in accordance with the measure with which you measure, it will be measured to you in return. ��260��) ) A. 6:27 38 The Light of Love He Commends) 1 1 2 8 0 “tw://bible.?id=40.5.38-40.5.48|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.5.38-40.5.48|AUTODETECT|” Matt. 5:38 48) 1 1 -1 9 0 “tw://bible.?id=40.7.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.7.1|AUTODETECT|” 7:1) 1 1 -1 9 0 “tw://bible.?id=40.7.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=40.7.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.12|AUTODETECT|” 12) 1 1 -1 9 0 0 a) 1 4 2 8 0 0 That this entire section (verses 27 38) is really a unit is clear from the similarity in phraseology. Throughout, love for everybody, including even those who hate the listeners, is held up as the ideal to be cherished and cultivated. Note the following: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you; offer the other cheek; do not withhold; treat others as you would have them treat you; love your enemies [again], and do good, and lend, without expecting anything back; be merciful, do not pass judgment, do not condemn; forgive, give. ) Interspersed between these exhortations is the observation that anything less than this type of conduct is unworthy of a follower of Jesus: If you are in the habit of loving those who love you, what credit is that to you? etc. Not until verse 39 is reached does the style change and does a logically conceived new section begin: He also told them this parable, etc.��261��) The Beatitudes and Woes have ended. The listeners are now told what kind of life they must live in order to prove that they have taken to heart the warnings implied in the Woes, and have a right, by grace, to claim the Blessings for themselves.) 27, 28. But I say to you who are listening, love your enemies, do good to those who have you, bless those who curse you, pray for those who mistreat you.) 1 1 2 8 0 “tw://bible.?id=40.5.43|AUTODETECT|” Love your enemies was not what the scribes were teaching the people. They were saying, Love your neighbor and hate your enemy 7 1 -1 9 0 “tw://bible.?id=40.5.43|AUTODETECT|” Matt. 5:43) 1 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” ). By means of this addition and hate your enemy the emphasis was shifted away from the real intention of the law. The law placed all the emphasis on love over against vengeance. Note ) 7 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” Lev. 19:18) 1 1 -1 9 0 “tw://bible.?id=43.7.49|AUTODETECT|” , You shall not take vengeance, nor bear any grudge against the children of your people; you shall love your neighbor as yourself; I am Jehovah. The rabbinic misinterpretation soft-pedaled the word love and underscored the children of your people, as if the meaning were, the others you are allowed to hate to your heart s content. Human nature being what it is, it was but too easy for people who were chafing under the galling yoke of a foreign oppressor to yield to their malignant impulses. Thus a wall of separation was being built between Jew and Gentile; the former to be loved, the latter to be hated. But it was hard to stop here. Another barricade was erected between good Israelites, such as the scribes and Pharisees, and bad Israelites, such as those renegades, the publicans, and in general the entire rabble that did not know the law 7 1 -1 9 0 “tw://bible.?id=43.7.49|AUTODETECT|” John 7:49) 1 1 -1 9 0 0 ). In such an atmosphere it was impossible for hatred to starve. It had plenty to feed on.) 1 1 2 8 0 0 It was in the midst of this intensely narrow-minded, exclusivistic, and intolerant environment that Jesus carried on his ministry. All around him were those walls and fences. He came for the very purpose of bursting those barriers, so that love pure, warm, divine, infinite would be able to flow straight down from the heart of God, hence from his own marvelous heart, into the hearts of men. His love overleaped all the boundaries of race, nationality, party, age, sex, etc.) 1 1 2 8 0 “tw://bible.?id=42.10.36|AUTODETECT|” When he said, Love your enemies, he must have startled his audience, for he was saying something that probably never before had been said so succinctly, positively, and forcefully. Thorough research of all the relevant sources resulted in the statement: The conclusion remains that the first one who has taught mankind to see the neighbor in every human being, and therefore to encounter every human being in love was Jesus; see the parable of The Good (literally, the Compassionate) Samaritan. ��262�� Without in any way denying that statement one might add, Jesus taught the people that one should not even ask, And who is my neighbor? but should prove himself neighbor to the man in need, whoever that might be 7 1 -1 9 0 “tw://bible.?id=42.10.36|AUTODETECT|” Luke 10:36) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Although in the form here expressed Christ s teaching was new, it did not contradict the law. Rather, it was the fruition of the seed planted earlier. As has been shown, the Old Testament forbade revenge. But it even went beyond that, teaching that whenever necessary one should render assistance to his enemy:) 1 1 2 8 0 “tw://bible.?id=2.23.4|AUTODETECT|” If you happen upon your enemy s stray ox or donkey, you must bring it back to him. If you see the donkey of one who hates you lying (helpless) under its pack, you must refrain from leaving him with it. You must help him to lift it up 7 1 -1 9 0 “tw://bible.?id=2.23.4|AUTODETECT|” Exod. 23:4) 1 1 -1 9 0 “tw://bible.?id=2.23.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.23.5|AUTODETECT|” 5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.5.25|AUTODETECT|” From Assist your enemy to Love him was but a step. Jesus took that step. He added, Do good to those who hate you. In other words, Your favorable disposition of heart and mind must reveal itself in deeds. The Master did not demand of his listeners that they approve of the evil perpetrated by their opponents. Neither did he reject the administration of law and justice 7 1 -1 9 0 “tw://bible.?id=40.5.25|AUTODETECT|” Matt. 5:25) 1 1 -1 9 0 “tw://bible.?id=42.20.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.25|AUTODETECT|” Luke 20:25) 1 1 -1 9 0 0 ). What was wicked must be branded as such. But there must be no spirit of revenge; rather, the very opposite: the answer to a deed of cruelty must be a deed of kindness!) 1 1 2 8 0 0 The exhortation, in fact, builds up to a climax: not only must there be love in the heart, love even for enemies, plus, in general, good treatment, but even more specifically, Bless those who curse you, pray for those who mistreat you, meaning at least this, In all sincerity ask the Lord to bless those who curse you; be sure to show kindness to them and to intercede for them at the throne of grace. ) 1 1 2 8 0 “tw://bible.?id=43.18.22|AUTODETECT|” Even more strikingly Jesus adds, 29a. To the one who strikes you on the cheek offer also the other (cheek). What did he mean? That his words were not intended to be taken literally follows from his own reaction when he was struck in the face 7 1 -1 9 0 “tw://bible.?id=43.18.22|AUTODETECT|” John 18:22) 1 1 -1 9 0 “tw://bible.?id=43.18.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=40.16.6-40.16.12|AUTODETECT|” ). In fact, those who insist on interpreting every saying of Jesus literally get into difficulty again and again 7 1 -1 9 0 “tw://bible.?id=40.16.6-40.16.12|AUTODETECT|” Matt. 16:6 12) 1 1 -1 9 0 “tw://bible.?id=43.2.18-43.2.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.2.18-43.2.21|AUTODETECT|” John 2:18 21) 1 1 -1 9 0 “tw://bible.?id=43.3.3-43.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.3-43.3.5|AUTODETECT|” 3:3 5) 1 1 -1 9 0 “tw://bible.?id=43.4.10-43.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.10-43.4.14|AUTODETECT|” 4:10 14) 1 1 -1 9 0 “tw://bible.?id=43.6.51-43.6.58|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.51-43.6.58|AUTODETECT|” 6:51 58) 1 1 -1 9 0 “tw://bible.?id=43.11.11-43.11.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.11-43.11.14|AUTODETECT|” 11:11 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.5.44|AUTODETECT|” What, then, did Jesus mean? When his words are read in the light of what immediately precedes in verses 27, 28, and when Matthew s parallel (5:39 f.) is read in the light of what follows in verses 43 48, it becomes clear that the key passage, identical in both Gospels, is, Love your enemies 7 1 -1 9 0 “tw://bible.?id=40.5.44|AUTODETECT|” Matt. 5:44) 1 1 -1 9 0 “tw://bible.?id=42.6.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.27|AUTODETECT|” Luke 6:27) 1 1 -1 9 0 “tw://bible.?id=45.12.19-45.12.21|AUTODETECT|” ). In other words, Jesus condemns the spirit of lovelessness, hatred, yearning for revenge. He is saying, Do not resist the evildoer with measures that arise from an unloving, unforgiving, unrelenting, vindictive disposition. Once this is understood it becomes clear that turning the other cheek means to show in attitude, word, and deed that one is not filled with the spirit of rancor but with the spirit of love. ) 7 1 -1 9 0 “tw://bible.?id=45.12.19-45.12.21|AUTODETECT|” Rom. 12:19 21) 1 1 -1 9 0 0 presents an excellent commentary.) 1 1 2 8 0 “tw://bible.?id=40.5.40|AUTODETECT|” Jesus continues: 29b.& and from the one who takes away your outer garment do not withhold your undergarment. Instead of being filled with bitterness and the lust for retaliation, show the very opposite attitude. Let him who deprives you of your robe take your tunic (worn next to the skin) also; and conversely 7 1 -1 9 0 “tw://bible.?id=40.5.40|AUTODETECT|” Matt. 5:40) 1 1 -1 9 0 “tw://bible.?id=45.12.19-45.12.21|AUTODETECT|” ), if anyone wishes to go to law with you and take your tunic (or shirt), let him take your robe also. Here again ) 7 1 -1 9 0 “tw://bible.?id=45.12.19-45.12.21|AUTODETECT|” Rom. 12:19 21) 1 1 -1 9 0 0 shows what is meant.) 1 1 2 8 0 0 30. Give to everyone who asks you, and from the one who takes away what is yours do not exact reimbursement.) 1 1 2 8 0 “tw://bible.?id=5.15.7|AUTODETECT|” The sentence has two parts. With respect to the first there is rather general agreement in interpretation. The asking or request is probably borne of poverty. Such interpretative passages as ) 7 1 -1 9 0 “tw://bible.?id=5.15.7|AUTODETECT|” Deut. 15:7) 1 1 -1 9 0 “tw://bible.?id=5.15.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.15.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=19.37.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.37.26|AUTODETECT|” Ps. 37:26) 1 1 -1 9 0 “tw://bible.?id=20.19.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.19.17|AUTODETECT|” Prov. 19:17) 1 1 -1 9 0 “tw://bible.?id=20.21.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.21.26|AUTODETECT|” 21:26) 1 1 -1 9 0 0 b come to mind immediately.) 1 7 2 8 0 0 But how must we explain the second part? It is surprising how many commentators skip the problem one faces. Among those who have addressed themselves to it there is a division of opinion. According to some the person who asks you for a gift is also the one who takes away what is yours. The petitioner and the taker are the same person. The meaning of the entire verse would then be: in cases of privation love demands that whatever is needed be freely given, without expecting any return.��263��) This interpretation may seem to have in its favor that the principle here expressed gains immediate assent.

Who would not agree that a person who, through no fault of his, is too poor to make a return should be excused from doing so? On the other hand, the very naturalness of the interpretation may, in fact, make it less acceptable, since it is a known fact that The Sermon on the Mount is full of surprising sometimes even shocking statements.) According to the more widely accepted view, the asker of the first clause and the taker of the second clause are not the same person.��264��) I believe that this is the correct view and that the first interpretation is wrong, and this for the following reasons:) a. The one who has received a gift from you can hardly be described as taking away what still is yours.) b. In the original the phrase from the one who takes away occurs twice in that exact form, a fact obscured by most English translations. It is found first in verse 29b, then in verse 30. In verse 29b the reference is clearly to a forceful, unjust taking away.

It is logical to believe that also in the immediately following verse the meaning is the same.) By accepting this interpretation have we not made matters more difficult for ourselves? Was Jesus really saying, then, that under no circumstances whatever should anyone ever make any effort to regain stolen property?) 1 1 2 8 0 “tw://bible.?id=40.5.34|AUTODETECT|” To answer this question it is necessary to re-emphasize that the sermon is full of startling statements, pronouncements which should not be interpreted in their strictly literal sense as being applicable to every situation in life. So, for example, the exhortation Do not take any oath at all 7 1 -1 9 0 “tw://bible.?id=40.5.34|AUTODETECT|” Matt. 5:34) 1 1 -1 9 0 “tw://bible.?id=40.5.39|AUTODETECT|” ) cannot mean that in the entire realm of human relations there is never any room for the solemn invocation of the name of God in substantiation of an important affirmation or promise. For similar startling statements see ) 7 1 -1 9 0 “tw://bible.?id=40.5.39|AUTODETECT|” Matt. 5:39) 1 1 -1 9 0 “tw://bible.?id=40.5.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.40|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=40.7.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.7.1|AUTODETECT|” 7:1) 1 1 -1 9 0 “tw://bible.?id=40.23.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.3|AUTODETECT|” 23:3) 1 1 -1 9 0 “tw://bible.?id=42.6.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.29|AUTODETECT|” Luke 6:29) 1 1 -1 9 0 “tw://bible.?id=42.6.37|AUTODETECT|” a, ) 7 1 -1 9 0 “tw://bible.?id=42.6.37|AUTODETECT|” 37) 1 1 -1 9 0 “tw://bible.?id=20.26.5|AUTODETECT|” a. It is characteristic of Hebrew style that a startling statement is made in order to shake people, to arouse them from their lethargy. At times one startling statement seems to be a flat contradiction of another equally surprising one 7 1 -1 9 0 “tw://bible.?id=20.26.5|AUTODETECT|” Prov. 26:5) 1 1 -1 9 0 0 with the immediately preceding verse). There is no real conflict, however. Each statement emphasizes one aspect of the total truth.) 1 1 2 8 0 “tw://bible.?id=42.6.30|AUTODETECT|” So it is also here in ) 7 1 -1 9 0 “tw://bible.?id=42.6.30|AUTODETECT|” Luke 6:30) 1 1 -1 9 0 “tw://bible.?id=43.18.22|AUTODETECT|” b. That there are times when a person should stand up for his rights is clearly taught in such passages as ) 7 1 -1 9 0 “tw://bible.?id=43.18.22|AUTODETECT|” John 18:22) 1 1 -1 9 0 “tw://bible.?id=43.18.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=44.16.37-44.16.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.37-44.16.40|AUTODETECT|” Acts 16:37 40) 1 1 -1 9 0 “tw://bible.?id=46.6.7|AUTODETECT|” . That the functioning of lawcourts is not infringed upon has been shown. What the present passage teaches is the very important truth that our personal attitude should never be one of taking revenge. In fact, at times the better course may well be to allow the thief to keep the stolen goods. We should be willing, if circumstances so demand, to forego our rights. In this connection read ) 7 1 -1 9 0 “tw://bible.?id=46.6.7|AUTODETECT|” I Cor. 6:7) 1 1 -1 9 0 “tw://bible.?id=60.2.21-60.2.24|AUTODETECT|” ; also study the example Jesus gave us, described so vividly in ) 7 1 -1 9 0 “tw://bible.?id=60.2.21-60.2.24|AUTODETECT|” I Peter 2:21 24) 1 1 -1 9 0 “tw://bible.?id=42.6.29|AUTODETECT|” . Our disposition should ever be that of returning good for evil. So here, as in the case of ) 7 1 -1 9 0 “tw://bible.?id=42.6.29|AUTODETECT|” Luke 6:29) 1 1 -1 9 0 “tw://bible.?id=45.12.19-45.12.21|AUTODETECT|” a and 29b, ) 7 1 -1 9 0 “tw://bible.?id=45.12.19-45.12.21|AUTODETECT|” Rom. 12:19 21) 1 1 -1 9 0 0 offers the true explanation.) 1 3 2 8 0 0 In order that a person may know at any moment how to conduct himself toward someone else, whether that other individual be man or woman, Jew or Gentile, bond or free, etc., Jesus now lays down a principle which, as it consists of measuring one s duty by one s self-love, is like a pocketknife or carpenter s rule, always immediately at hand, ready to be used. That principle is: 31. And as you wish that men would do to you, so do to them, or rendered differently but expressing the same thought: Treat others as you would have them treat you.) In its negative form this principle is expressed in Tob. 4:15, What you yourself hate do not do to anyone else. The great Jewish teacher Hillel stated similarly, What is hateful to you, do not do to your neighbor. In one form or another the rule also appears in the writings of Plato, Aristotle, Isocrates, Seneca, etc.) There are those who contend that the difference between Christ s rule and that of others, for example, the one laid down by Confucius, consists in this, that the latter rule is merely negative, while Christ s rule is positive. Confucius said, Do nothing to your neighbor which afterward you would not have your neighbor do to you (Mahabharata XIII.5571).

As I see it, however, the difference on this score has been exaggerated. To be sure, when the worst possible interpretation is given to the negative rule, as if it meant no more than, Do not kill your neighbor and do not steal his marriage partner or his property, for you would not like to have him do this to you either; so, leave your neighbor strictly alone, then it must be admitted that in its positive form the rule is far better. However, even in its negative form this rule can be interpreted far more favorably. It can also mean, Do not treat your neighbor with anything less than genuine love. Thus construed, the negative implies the positive. And must we not in fairness to Confucius grant that he had at least something of this positive implication in mind?

Are not his words that were quoted preceded by the line, This is the sum of all true righteousness. Treat others as you would yourself be treated ? That surely is positive.) 1 1 2 8 0 “tw://bible.?id=3.19.18|AUTODETECT|” Besides, is not the kernel of the Golden Rule already found in ) 7 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” Lev. 19:18) 1 1 -1 9 0 “tw://bible.?id=42.10.25-42.10.37|AUTODETECT|” , You shall love your neighbor as yourself ? This surely is a positive command, especially when the word neighbor is interpreted as infallibly as it is in ) 7 1 -1 9 0 “tw://bible.?id=42.10.25-42.10.37|AUTODETECT|” Luke 10:25 37) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.5.21|AUTODETECT|” Similarly, Jesus teaches that the law with its negative commandments ( You shall not kill; you shall not commit adultery, etc.) is fulfilled in obedience to the positive rule, You shall love your neighbor as yourself 7 1 -1 9 0 “tw://bible.?id=40.5.21|AUTODETECT|” Matt. 5:21) 1 1 -1 9 0 “tw://bible.?id=40.19.19|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=40.19.19|AUTODETECT|” 19:19) 1 1 -1 9 0 “tw://bible.?id=40.22.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.39|AUTODETECT|” 22:39) 1 1 -1 9 0 “tw://bible.?id=45.13.9|AUTODETECT|” ). ) 7 1 -1 9 0 “tw://bible.?id=45.13.9|AUTODETECT|” Rom. 13:9) 1 1 -1 9 0 0 is conclusive on this point, For this, You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet, and if (there be) any other commandment, is summed up in this one rule, You shall love your neighbor as yourself. Now it is true that in Christ s teaching the emphasis on love for the neighbor, not merely kind treatment, a love, moreover, that is bestowed even upon the enemy, receives greater stress than it does outside of Christianity. But it will not do to declare that a rule expressed negatively is, because of that very fact, necessarily inferior to one stated positively.) 1 1 2 8 0 0 Nevertheless, there are important differences between Christ s truly Golden Rule and somewhat similar rules that have come to us from the non-Christian religions or are favored by religious liberals. These differences are as follows:) 1 1 2 8 0 “tw://bible.*?id=43.6.44|AUTODETECT|”

The non-Christian religious prophet views his rule as a requirement which man is able to fulfil in his own strength, or at best in the strength of someone or something other than the true God, who revealed himself in Jesus Christ. The Gospel of Luke emphatically denies that man by nature has this ability. He needs the Holy Spirit and the Father s drawing power 7 1 -1 9 0 “tw://bible.?id=43.6.44|AUTODETECT|” John 6:44) 1 1 -1 9 0 “tw://bible.?id=45.7.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.7.18|AUTODETECT|” Rom. 7:18) 1 1 -1 9 0 “tw://bible.?id=45.7.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=45.7.24|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” Phil. 2:12) 1 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” II Thess. 2:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.*?id=42.10.25-42.10.28|AUTODETECT|”

The religious liberal has a tendency to separate the rule of love for man from the commandment of love for God. He generally minimizes the latter s importance. According to his view the Golden Rule is the sum and substance of all ethics. The one important thing in life, as he sees it, is rendering service to fellow men. It is in support of this contention that an appeal is made to Christ s Golden Rule. But such an appeal is unjustified. According to the teaching of Jesus love for God and love for one s fellow man cannot be separated 7 1 -1 9 0 “tw://bible.?id=42.10.25-42.10.28|AUTODETECT|” Luke 10:25 28) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 It should be noted that the Golden Rule does not read, Treat others as they treat you, but Treat others as you would have them treat you. Jesus wants his followers to be distinctive. This very thought receives added emphasis in) verses 32 34. If you are in the habit of loving those who love you, what credit is that to you? Why, even sinners are in the habit of loving those who love them. And if you are in the habit of doing good to those who do good to you, what credit is that to you? Even sinners do the same. And if you lend to those from whom you are expecting to receive, what credit is that to you? Even sinners are in the habit of lending to sinners, that they may be repaid in full.) 1 1 2 8 0 “tw://bible.?id=19.1.1|AUTODETECT|” Sinners! They were the irreligious, those who had no regard for God s law 7 1 -1 9 0 “tw://bible.?id=19.1.1|AUTODETECT|” Ps. 1:1) 1 1 -1 9 0 “tw://bible.?id=19.1.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=19.1.5|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=40.26.45|AUTODETECT|” ); for example, the heathen 7 1 -1 9 0 “tw://bible.?id=40.26.45|AUTODETECT|” Matt. 26:45) 1 1 -1 9 0 “tw://bible.?id=40.9.10|AUTODETECT|” ) and even those Israelites who, in the judgment of strict Jews, were guilty of reprehensible conduct. Undoubtedly some of these despised people were actually wicked. Prostitutes were generally regarded as sinners. So were also tax-collectors. On the other hand, the uncomplimentary term was even applied to those who lived in disregard of Pharisaic ceremonial prescriptions 7 1 -1 9 0 “tw://bible.?id=40.9.10|AUTODETECT|” Matt. 9:10) 1 1 -1 9 0 “tw://bible.?id=40.9.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.9.11|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=41.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.2.15|AUTODETECT|” Mark 2:15) 1 1 -1 9 0 “tw://bible.?id=42.5.30|AUTODETECT|” f.; ) 7 1 -1 9 0 “tw://bible.?id=42.5.30|AUTODETECT|” Luke 5:30) 1 1 -1 9 0 0 ). Respectable people did not want to be regarded as sinners. ) 1 10 2 8 0 0 In the present little paragraph, consisting of just three verses, the term sinners is used three times, once in each verse. What Jesus is saying is that listeners who love merely those who love them, who do good only to those who do good to them, and who make only safe loans (such as they know will be returned, probably with interest), are not any better than the very sinners they are always looking down upon, for even those at the bottom of the social-religious scale love their own kind, do good to them, and lend to them, in the firm expectation that at some future time they, the givers and lenders, will be the recipients.) Accordingly, if those people who are now listening to this sermon do not rise above such self-centered ethics, they cannot expect God s special favor to rest on them. They are in a class with the very riffraff they so despise.) Over against the practices Jesus condemns he now places the very opposite, again mentioning the very same items to which he has just referred, and listing them in the same order, namely, loving, doing good, lending!) 35. But love your enemies, and do good, and lend,��265�� without expecting to get anything back. In substance the exhortation of verse 27 is repeated here, and the admonition clearly implied in verse 34 that one should lend for the sheer joy of helping the person in need and not for any selfish reason is here reaffirmed.) The admonition is striking, especially for the following reasons:) a. By nature a person does not love his enemies, that is, those who hate him.) b.

Many of those who were told to love, to do good, and to lend were poor (verse 20).) c. An earnest attempt to love enemies and even to do good to them might be regarded as possible, but even to lend to them when they are in need! Yet, this is what Jesus is urging.��266��) d. The addition without expecting to get anything back (cf. verse 30) makes this exhortation even more startling. For more on this addition see the note on this verse on page 359.) A great reward is promised to those who obey this command: Then your reward will be great.& ) 1 1 2 8 0 “tw://bible.?id=45.8.18|AUTODETECT|” Jesus refers, of course, to the reward of grace, not to any wage won by human merit. The reward is in proportion to, yet always far greater than, the sacrifice 7 1 -1 9 0 “tw://bible.?id=45.8.18|AUTODETECT|” Rom. 8:18) 1 1 -1 9 0 “tw://bible.?id=47.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.17|AUTODETECT|” II Cor. 4:17) 1 1 -1 9 0 “tw://bible.?id=47.4.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.4.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=45.12.15|AUTODETECT|” ). In this present life it consists of such things as the inner satisfaction of having been able to help others, hence rejoicing in their joy 7 1 -1 9 0 “tw://bible.?id=45.12.15|AUTODETECT|” Rom. 12:15) 1 1 -1 9 0 “tw://bible.?id=50.4.7|AUTODETECT|” ), the peace of God and the God of peace within the heart 7 1 -1 9 0 “tw://bible.?id=50.4.7|AUTODETECT|” Phil. 4:7) 1 1 -1 9 0 “tw://bible.?id=50.4.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.4.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=40.16.27|AUTODETECT|” ). After this life there is the sum total of all the blessings of salvation throughout eternity 7 1 -1 9 0 “tw://bible.?id=40.16.27|AUTODETECT|” Matt. 16:27) 1 1 -1 9 0 “tw://bible.?id=40.25.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.46|AUTODETECT|” 25:46) 1 1 -1 9 0 “tw://bible.?id=40.25.34|AUTODETECT|” ). Of this God s children have a foretaste even now. In particular, there is the public acknowledgment by Jesus Christ himself at his glorious return 7 1 -1 9 0 “tw://bible.?id=40.25.34|AUTODETECT|” Matt. 25:34) 1 1 -1 9 0 0 f.).) 1 1 2 8 0 “tw://bible.?id=47.3.18|AUTODETECT|” What may well be the most glorious description of the reward is this: and you will be sons of the Most High.& Not that unselfish love makes them sons, but it proves that they are sons. They are God s image bearers. For the transformation into that image see ) 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor. 3:18) 1 1 -1 9 0 “tw://bible.?id=62.3.2|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=62.3.2|AUTODETECT|” I John 3:2) 1 1 -1 9 0 “tw://bible.?id=42.1.32|AUTODETECT|” . Note also the close relation between Christ, the Son of the Most High 7 1 -1 9 0 “tw://bible.?id=42.1.32|AUTODETECT|” Luke 1:32) 1 1 -1 9 0 0 ), and these sons of the Most High. For the term the Most High see on 1:32.) 1 2 2 8 0 0 Resemblance to God always in a finite manner, as creatures; he alone, the Creator-Redeemer, is the Infinite is demonstrated by the kindness, the active sympathy and helpfulness which the true followers of Jesus show even to those who are their enemies, that is, who hate them. In doing this the children of God reveal God s image, because he is kind to the ungrateful and wicked.) The ungrateful are those who do not from the heart thank God for the blessings he bestows on them. They are the wicked, the evil ones. They fail to complete the circle; that is, when blessings drop down from heaven upon them, they do not make any return in the form of humble praises rising from earth to heaven.) 1 1 2 8 0 “tw://bible.?id=42.17.11-42.17.19|AUTODETECT|” A vivid illustration is provided by ) 7 1 -1 9 0 “tw://bible.?id=42.17.11-42.17.19|AUTODETECT|” Luke 17:11 19) 1 1 -1 9 0 “tw://bible.?id=19.36.7|AUTODETECT|” . Ten lepers are cleansed, but only one responds by returning and glorifying God. Does this not prove that though there is what has been called common grace 7 1 -1 9 0 “tw://bible.?id=19.36.7|AUTODETECT|” Ps. 36:7) 1 1 -1 9 0 “tw://bible.?id=19.145.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.145.9|AUTODETECT|” 145:9) 1 1 -1 9 0 “tw://bible.?id=19.145.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.145.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=44.14.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.14.17|AUTODETECT|” Acts 14:17) 1 1 -1 9 0 “tw://bible.?id=44.17.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.25|AUTODETECT|” 17:25) 1 1 -1 9 0 “tw://bible.?id=54.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.10|AUTODETECT|” I Tim. 4:10) 1 1 -1 9 0 0 ), there is no common gratitude ?) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” What was definitely stated in verses 27 31, 35, and was implied in verses 32 34, is now summarized: 36. Be merciful, just as your Father is merciful. To be merciful means to be compassionate; that is, filled with the kind of sympathy that expresses itself in words and deeds. It is the concern the Father revealed when he sent gave, spared not his only-begotten Son to save us 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” Rom. 5:8) 1 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” 8:32) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.6.35|AUTODETECT|” As we have already observed, in a sense even the ungrateful and wicked are the object of God s kindness 7 1 -1 9 0 “tw://bible.?id=42.6.35|AUTODETECT|” Luke 6:35) 1 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” ). When Jesus walked on earth his heart went out to the throngs in their fatigued, forlorn condition 7 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” Matt. 9:36) 1 1 -1 9 0 “tw://bible.?id=42.7.13|AUTODETECT|” ). He felt deeply for them and was eager to help them. See also ) 7 1 -1 9 0 “tw://bible.?id=42.7.13|AUTODETECT|” Luke 7:13) 1 1 -1 9 0 “tw://bible.?id=40.8.17|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.8.17|AUTODETECT|” Matt. 8:17) 1 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” 14:14) 1 1 -1 9 0 “tw://bible.?id=40.15.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.32|AUTODETECT|” 15:32) 1 1 -1 9 0 “tw://bible.?id=40.18.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.27|AUTODETECT|” 18:27) 1 1 -1 9 0 “tw://bible.?id=40.20.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.20.34|AUTODETECT|” 20:34) 1 1 -1 9 0 “tw://bible.?id=41.1.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.41|AUTODETECT|” Mark 1:41) 1 1 -1 9 0 “tw://bible.?id=41.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.19|AUTODETECT|” 5:19) 1 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” 6:34) 1 1 -1 9 0 “tw://bible.?id=43.14.9|AUTODETECT|” . It is comforting to realize that by means of this strong but deeply tender love, as well as by means of everything else, Jesus pictured the Father, so that he was able to say, He who has seen me has seen the Father 7 1 -1 9 0 “tw://bible.?id=43.14.9|AUTODETECT|” John 14:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.6.35|AUTODETECT|” When Jesus says, Be merciful, just as your Father is merciful, he is telling his audience to imitate the Father. Note how often Jesus, the apostles, etc., emphasized the oft neglected truth that men should strive to be imitators of God, of Christ, of God in Christ. In addition to ) 7 1 -1 9 0 “tw://bible.?id=42.6.35|AUTODETECT|” Luke 6:35) 1 1 -1 9 0 “tw://bible.?id=40.5.48|AUTODETECT|” and the somewhat similar ) 7 1 -1 9 0 “tw://bible.?id=40.5.48|AUTODETECT|” Matt. 5:48) 1 1 -1 9 0 “tw://bible.?id=40.11.29|AUTODETECT|” (see N.T.C. on that passage) see also ) 7 1 -1 9 0 “tw://bible.?id=40.11.29|AUTODETECT|” Matt. 11:29) 1 1 -1 9 0 “tw://bible.?id=40.16.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.24|AUTODETECT|” 16:24) 1 1 -1 9 0 “tw://bible.?id=43.13.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.15|AUTODETECT|” John 13:15) 1 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” 34) 1 1 -1 9 0 “tw://bible.?id=43.15.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.12|AUTODETECT|” 15:12) 1 1 -1 9 0 “tw://bible.?id=45.15.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.2|AUTODETECT|” Rom. 15:2) 1 1 -1 9 0 “tw://bible.?id=45.15.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=45.15.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=45.15.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=46.11.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.1|AUTODETECT|” I Cor. 11:1) 1 1 -1 9 0 “tw://bible.?id=47.8.7-47.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.7-47.8.9|AUTODETECT|” II Cor. 8:7 9) 1 1 -1 9 0 “tw://bible.?id=47.10.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.1|AUTODETECT|” 10:1) 1 1 -1 9 0 “tw://bible.?id=49.4.32-49.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.32-49.5.2|AUTODETECT|” Eph. 4:32 5:2) 1 1 -1 9 0 “tw://bible.?id=49.5.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.25|AUTODETECT|” 5:25) 1 1 -1 9 0 “tw://bible.?id=50.2.3-50.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.3-50.2.8|AUTODETECT|” Phil. 2:3 8) 1 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” Col. 3:13) 1 1 -1 9 0 “tw://bible.?id=58.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.3.1|AUTODETECT|” Heb. 3:1) 1 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” f.; ) 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” 12:2) 1 1 -1 9 0 “tw://bible.?id=60.2.21-60.2.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.21-60.2.24|AUTODETECT|” I Peter 2:21 24) 1 1 -1 9 0 “tw://bible.?id=62.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.16|AUTODETECT|” I John 3:16) 1 1 -1 9 0 “tw://bible.?id=62.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.10|AUTODETECT|” 4:10) 1 1 -1 9 0 “tw://bible.?id=62.4.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.4.11|AUTODETECT|” 11) 1 1 -1 9 0 0 . Of course, it takes special grace to obey this command. But the responsibility rests on all men.) 1 1 2 8 0 “tw://bible.?id=42.10.21|AUTODETECT|” Note your Father. When Jesus himself directly addresses the One who sent him, he says, Father 7 1 -1 9 0 “tw://bible.?id=42.10.21|AUTODETECT|” Luke 10:21) 1 1 -1 9 0 “tw://bible.?id=42.10.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.10.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=42.22.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.42|AUTODETECT|” 22:42) 1 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” 23:34) 1 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” 46) 1 1 -1 9 0 “tw://bible.?id=42.2.49|AUTODETECT|” ) or my Father 7 1 -1 9 0 “tw://bible.?id=42.2.49|AUTODETECT|” Luke 2:49) 1 1 -1 9 0 “tw://bible.?id=42.22.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.29|AUTODETECT|” 22:29) 1 1 -1 9 0 “tw://bible.?id=42.24.49|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.49|AUTODETECT|” 24:49) 1 1 -1 9 0 0 ), showing that he was and is deeply conscious of his own unique relation to the Father, his own singular sonship.) 1 1 2 8 0 0 In line with the command to be merciful is the tripartite exhortation, Do not pass judgment & do not condemn & forgive, which now follows, beginning with 37. Do not pass judgment (on others).& ) 1 1 2 8 0 “tw://bible.?id=43.7.24|AUTODETECT|” Just what did the Lord mean when he said, Do not pass judgment, or, as others prefer to translate, Judge not ? Did he mean that all manner of judging is absolutely and without any qualification forbidden, so that with respect to the neighbor we are not allowed to form or express any opinion whatever, or at least that with respect to him we must never voice an adverse or unfavorable opinion? In the light of what Jesus himself says in this very chapter (verses 42, 45), where he implies that we must regard certain individuals as being hypocrites and evil, and of ) 7 1 -1 9 0 “tw://bible.?id=43.7.24|AUTODETECT|” John 7:24) 1 1 -1 9 0 “tw://bible.?id=46.5.12|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=46.5.12|AUTODETECT|” I Cor. 5:12) 1 1 -1 9 0 “tw://bible.?id=46.6.1-46.6.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.1-46.6.5|AUTODETECT|” 6:1 5) 1 1 -1 9 0 “tw://bible.?id=48.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.8|AUTODETECT|” Gal. 1:8) 1 1 -1 9 0 “tw://bible.?id=48.1.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.1.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=50.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.2|AUTODETECT|” Phil. 3:2) 1 1 -1 9 0 “tw://bible.?id=52.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.14|AUTODETECT|” I Thess. 2:14) 1 1 -1 9 0 “tw://bible.?id=52.2.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=52.2.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=54.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.6|AUTODETECT|” I Tim. 1:6) 1 1 -1 9 0 “tw://bible.?id=54.1.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.1.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=56.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.2|AUTODETECT|” Titus 3:2) 1 1 -1 9 0 “tw://bible.?id=56.3.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=56.3.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=62.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.1|AUTODETECT|” I John 4:1) 1 1 -1 9 0 “tw://bible.?id=63.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=63.1.10|AUTODETECT|” II John 10) 1 1 -1 9 0 “tw://bible.?id=64.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=64.1.9|AUTODETECT|” III John 9) 1 1 -1 9 0 0 , and a good many other passages that could be added, it is clear that no such wholesale condemnation of forming an opinion about a person and expressing it can have been intended.) 1 1 2 8 0 “tw://bible.?id=42.11.42-42.11.44|AUTODETECT|” Jesus himself had arrived at certain conclusions regarding scribes and Pharisees, and he did not hesitate to express them 7 1 -1 9 0 “tw://bible.?id=42.11.42-42.11.44|AUTODETECT|” Luke 11:42 44) 1 1 -1 9 0 “tw://bible.?id=42.20.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.46|AUTODETECT|” 20:46) 1 1 -1 9 0 “tw://bible.?id=42.20.47|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.20.47|AUTODETECT|” 47) 1 1 -1 9 0 “tw://bible.?id=43.2.24|AUTODETECT|” ). Though it is true that we, on our part, cannot read what is in our neighbor s heart, as Jesus was able to do 7 1 -1 9 0 “tw://bible.?id=43.2.24|AUTODETECT|” John 2:24) 1 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=42.6.37|AUTODETECT|” ), so that our judgment must be more reserved and can never be final, there is nothing in the teaching either of Christ himself or of the apostles after him that relieves us of the obligation to form opinions about people and to act upon the basis of these opinions; this also implies that at times it will be our duty to express our judgments. ) 7 1 -1 9 0 “tw://bible.?id=42.6.37|AUTODETECT|” Luke 6:37) 1 1 -1 9 0 “tw://bible.?id=40.18.15-40.18.18|AUTODETECT|” has been used at times as an excuse for laxity in exercising church discipline, but in the light of its context, and also of ) 7 1 -1 9 0 “tw://bible.?id=40.18.15-40.18.18|AUTODETECT|” Matt. 18:15 18) 1 1 -1 9 0 “tw://bible.?id=43.20.23|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=43.20.23|AUTODETECT|” John 20:23) 1 1 -1 9 0 0 , such use of this passage is without any justification.) 1 1 2 8 0 0 What, then, does Jesus mean? He means (see verses 41, 42) that it is wrong for anyone to concentrate his attention on the speck in his brother s eye and, while thus occupied, to ignore the beam in his own eye. The Lord is here condemning the spirit of censoriousness, judging harshly, self-righteously, without mercy, without love, as also the context (verses 35, 36) clearly indicates.) 1 1 2 8 0 “tw://bible.?id=2.23.1|AUTODETECT|” To be discriminating and critical is necessary; to be hypercritical is wrong. One should avoid saying what is untrue 7 1 -1 9 0 “tw://bible.?id=2.23.1|AUTODETECT|” Exod. 23:1) 1 1 -1 9 0 “tw://bible.?id=20.11.13|AUTODETECT|” ), unnecessary 7 1 -1 9 0 “tw://bible.?id=20.11.13|AUTODETECT|” Prov. 11:13) 1 1 -1 9 0 “tw://bible.?id=20.18.8|AUTODETECT|” ), and unkind 7 1 -1 9 0 “tw://bible.?id=20.18.8|AUTODETECT|” Prov. 18:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=10.12.1-10.12.7|AUTODETECT|” That the sin here condemned was very common is clear, for example, from the fact that David condemned to death the rich man who, so the king had been made to believe, had stolen and killed the poor man s little ewe lamb, not realizing that in thus condemning him he (David) was passing sentence on himself 7 1 -1 9 0 “tw://bible.?id=10.12.1-10.12.7|AUTODETECT|” II Sam. 12:1 7) 1 1 -1 9 0 0 )!) 1 1 2 8 0 “tw://bible.?id=45.2.1|AUTODETECT|” This inclination to discover and severely condemn the faults, real or imaginary, of others, while passing lightly over one s own frequently even more lamentable violations of God s holy law, was common among the Jews 7 1 -1 9 0 “tw://bible.?id=45.2.1|AUTODETECT|” Rom. 2:1) 1 1 -1 9 0 “tw://bible.?id=42.18.9|AUTODETECT|” f.), especially among the Pharisees 7 1 -1 9 0 “tw://bible.?id=42.18.9|AUTODETECT|” Luke 18:9) 1 1 -1 9 0 “tw://bible.?id=43.7.49|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.49|AUTODETECT|” John 7:49) 1 1 -1 9 0 “tw://bible.?id=42.6.37|AUTODETECT|” ), and is common always and everywhere. According to the words of Jesus here in ) 7 1 -1 9 0 “tw://bible.?id=42.6.37|AUTODETECT|” Luke 6:37) 1 1 -1 9 0 “tw://bible.?id=40.6.14|AUTODETECT|” & and you will not have judgment passed on yourselves, the habitual self-righteous faultfinder must remember that he himself can expect to be adversely criticized and condemned, and this not only by men but also and especially by God. See ) 7 1 -1 9 0 “tw://bible.?id=40.6.14|AUTODETECT|” Matt. 6:14) 1 1 -1 9 0 “tw://bible.?id=40.6.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=40.18.23-40.18.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.23-40.18.35|AUTODETECT|” 18:23 35) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 What Jesus forbids is brought out even more clearly by the explanatory addition: Do not condemn, and you will not be condemned.) 1 1 2 8 0 “tw://bible.?id=42.11.4|AUTODETECT|” The opposite of condemning is forgiving: Forgive, and you will be forgiven. On this see also ) 7 1 -1 9 0 “tw://bible.?id=42.11.4|AUTODETECT|” Luke 11:4) 1 1 -1 9 0 “tw://bible.?id=40.6.12|AUTODETECT|” . The admonition is in line with ) 7 1 -1 9 0 “tw://bible.?id=40.6.12|AUTODETECT|” Matt. 6:12) 1 1 -1 9 0 “tw://bible.?id=40.6.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=40.6.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=40.18.21-40.18.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.21-40.18.35|AUTODETECT|” 18:21 35) 1 1 -1 9 0 0 . As these passages indicate, the command is absolute. Neither here nor in Matthew are there any softening restrictions or qualifications . The object of the ordered forgiveness is men, not just believers. And in order to receive the divine pardon it is necessary for a person to have within him, by God s grace, the disposition to forgive, a disposition that blossoms into action. Do not pass judgment & do not condemn & forgive, an impressive climax!) 1 3 2 8 0 0 The full climax has even now not been reached, however. We are told to go beyond forgiving wrongs; we should also bestow gifts, and this generously:) 38. Give, and (gifts) will be given to you. A good measure, pressed down, shaken together, and running over will be poured into your lap.) The underlying symbolism is that of the Near East grain market. But similar conditions are found all over the world. Anyone who has had anything to do with the sale of grains, fruits, or vegetables knows that a bushel loosely filled contains far less produce than one in which the grain or other agricultural products have been pressed down, shaken together, and added to until they run over the edge of the container.) 1 1 2 8 0 “tw://bible.?id=8.3.15|AUTODETECT|” The promise here given is that the person who gives generously will also receive back generously. The return gift or reward is pictured as being poured into his lap, really into the pocket that is formed by his garment as it drops from the chest over the belt. Since one of the meanings of the English word lap is a garment s fold that serves as a repository, the rendering into your lap is correct. That such a pocket could hold a considerable quantity of grain is clear from ) 7 1 -1 9 0 “tw://bible.?id=8.3.15|AUTODETECT|” Ruth 3:15) 1 1 -1 9 0 0 .��267��) 1 1 2 8 0 “tw://bible.?id=47.9.6|AUTODETECT|” The general principle with respect to rewards or returns is now stated: For in accordance with the measure with which you measure, it will be measured to you in return. For the same basic idea see ) 7 1 -1 9 0 “tw://bible.?id=47.9.6|AUTODETECT|” II Cor. 9:6) 1 1 -1 9 0 0 , He who sows sparingly will also reap sparingly; and he who sows generously will also reap generously. ) 1 1 2 8 0 “tw://bible.?id=1.13.10|AUTODETECT|” Examples of stingy giving in some cases even complete refusal to do justice to the obligations one owes to God and/or to the other person plus the sad results: Lot 7 1 -1 9 0 “tw://bible.?id=1.13.10|AUTODETECT|” Gen. 13:10) 1 1 -1 9 0 “tw://bible.?id=1.13.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.13.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=1.14.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.14.11|AUTODETECT|” 14:11) 1 1 -1 9 0 “tw://bible.?id=1.14.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.14.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=9.25.10|AUTODETECT|” ); Nabal 7 1 -1 9 0 “tw://bible.?id=9.25.10|AUTODETECT|” I Sam. 25:10) 1 1 -1 9 0 “tw://bible.?id=9.25.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.25.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=9.25.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.25.37|AUTODETECT|” 37) 1 1 -1 9 0 “tw://bible.?id=9.25.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.25.38|AUTODETECT|” 38) 1 1 -1 9 0 “tw://bible.?id=37.1.6|AUTODETECT|” ); the Israelites in the days of Haggai 7 1 -1 9 0 “tw://bible.?id=37.1.6|AUTODETECT|” Hag. 1:6) 1 1 -1 9 0 “tw://bible.?id=37.1.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=37.1.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=39.1.6-39.1.8|AUTODETECT|” ); and of Malachi 7 1 -1 9 0 “tw://bible.?id=39.1.6-39.1.8|AUTODETECT|” Mal. 1:6 8) 1 1 -1 9 0 “tw://bible.?id=59.5.1-59.5.5|AUTODETECT|” ); the rich in the days of James 7 1 -1 9 0 “tw://bible.?id=59.5.1-59.5.5|AUTODETECT|” James 5:1 5) 1 1 -1 9 0 “tw://bible.?id=1.13.7-1.13.9|AUTODETECT|” ). Examples of generous giving, plus reward: Abraham 7 1 -1 9 0 “tw://bible.?id=1.13.7-1.13.9|AUTODETECT|” Gen. 13:7 9) 1 1 -1 9 0 “tw://bible.?id=1.15.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.15.1|AUTODETECT|” 15:1) 1 1 -1 9 0 “tw://bible.?id=1.15.18-1.15.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.15.18-1.15.21|AUTODETECT|” 18 21) 1 1 -1 9 0 “tw://bible.?id=1.17.1-1.17.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.17.1-1.17.8|AUTODETECT|” 17:1 8) 1 1 -1 9 0 “tw://bible.?id=1.44.18-1.44.34|AUTODETECT|” ); Judah 7 1 -1 9 0 “tw://bible.?id=1.44.18-1.44.34|AUTODETECT|” Gen. 44:18 34) 1 1 -1 9 0 “tw://bible.?id=1.49.8-1.49.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.49.8-1.49.10|AUTODETECT|” 49:8 10) 1 1 -1 9 0 “tw://bible.?id=8.1.16|AUTODETECT|” ); Ruth 7 1 -1 9 0 “tw://bible.?id=8.1.16|AUTODETECT|” Ruth 1:16) 1 1 -1 9 0 “tw://bible.?id=8.1.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=8.1.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=8.4.13-8.4.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=8.4.13-8.4.22|AUTODETECT|” 4:13 22) 1 1 -1 9 0 “tw://bible.?id=9.1.11|AUTODETECT|” ); Hannah 7 1 -1 9 0 “tw://bible.?id=9.1.11|AUTODETECT|” I Sam. 1:11) 1 1 -1 9 0 “tw://bible.?id=9.1.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.1.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=9.1.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.1.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=9.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.3.19|AUTODETECT|” 3:19) 1 1 -1 9 0 “tw://bible.?id=10.7.1-10.7.3|AUTODETECT|” ); David 7 1 -1 9 0 “tw://bible.?id=10.7.1-10.7.3|AUTODETECT|” II Sam. 7:1 3) 1 1 -1 9 0 “tw://bible.?id=10.7.8-10.7.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=10.7.8-10.7.17|AUTODETECT|” 8 17) 1 1 -1 9 0 “tw://bible.?id=12.4.8-12.4.10|AUTODETECT|” ); the woman of Shunem 7 1 -1 9 0 “tw://bible.?id=12.4.8-12.4.10|AUTODETECT|” II Kings 4:8 10) 1 1 -1 9 0 “tw://bible.?id=12.4.36|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.4.36|AUTODETECT|” 36) 1 1 -1 9 0 “tw://bible.?id=12.4.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.4.37|AUTODETECT|” 37) 1 1 -1 9 0 “tw://bible.?id=12.8.1-12.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.8.1-12.8.6|AUTODETECT|” 8:1 6) 1 1 -1 9 0 “tw://bible.?id=24.38.7-24.38.13|AUTODETECT|” ); Ebed-melech 7 1 -1 9 0 “tw://bible.?id=24.38.7-24.38.13|AUTODETECT|” Jer. 38:7 13) 1 1 -1 9 0 “tw://bible.?id=24.39.15-24.39.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.39.15-24.39.18|AUTODETECT|” 39:15 18) 1 1 -1 9 0 “tw://bible.?id=43.12.1-43.12.3|AUTODETECT|” ); Mary of Bethany 7 1 -1 9 0 “tw://bible.?id=43.12.1-43.12.3|AUTODETECT|” John 12:1 3) 1 1 -1 9 0 “tw://bible.?id=40.26.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.6|AUTODETECT|” Matt. 26:6) 1 1 -1 9 0 “tw://bible.?id=40.26.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=40.26.10-40.26.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.10-40.26.13|AUTODETECT|” 10 13) 1 1 -1 9 0 “tw://bible.?id=40.19.27-40.19.30|AUTODETECT|” ); The Twelve 7 1 -1 9 0 “tw://bible.?id=40.19.27-40.19.30|AUTODETECT|” Matt. 19:27 30) 1 1 -1 9 0 “tw://bible.?id=50.3.7|AUTODETECT|” ); the apostle Paul 7 1 -1 9 0 “tw://bible.?id=50.3.7|AUTODETECT|” Phil. 3:7) 1 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” II Tim. 4:8) 1 1 -1 9 0 0 ).��268��) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=42.6.27-42.6.38|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.6.27-42.6.38|AUTODETECT|” Luke 6:27 38) 1 3 2 8 0 0 Verse 27) Love your enemies. Jesus did not say, Like them, but Love them. One loves a person when he tries earnestly to promote that person s welfare.) Verse 29) 1 1 2 8 0 “tw://bible.?id=45.12.21|AUTODETECT|” Offer also the other cheek. Cf. ) 7 1 -1 9 0 “tw://bible.?id=45.12.21|AUTODETECT|” Rom. 12:21) 1 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” , Overcome evil with good. This is the spirit of ) 7 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” Acts 7:60) 1 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” ; especially of ) 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 0 . To put this into practice requires (a) constant and diligent study of the example of Jesus as portrayed in the Gospels, (b) self-denial, and above all (c) prayer for the enabling grace of God.) 1 3 2 8 0 0 Verse 31) Treat others as you would have them treat you. This implies that one should always be strict with himself, lenient with the neighbor; for that is exactly the rule one wants the neighbor to obey.) Verse 34) 1 1 2 8 0 “tw://bible.?id=40.25.27|AUTODETECT|” And if you lend to those from whom you are expecting to receive, what credit is that to you? Here the basic assumption is, of course, that the person to whom one lends is in need. In no way does the passage forbid the practice of depositing money in a bank, with expectation of earning interest on it. See ) 7 1 -1 9 0 “tw://bible.?id=40.25.27|AUTODETECT|” Matt. 25:27) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 Verse 38) The reward is described as a good measure, pressed down, shaken together, and running over. This is understandable when it is borne in mind that, in the final analysis, it is not man but God who recompenses. And God is far richer than man!) ) Notes on Greek Words, Phrases, and Constructions in 6:27 38) Verses 27 29) The imperatives love, do good, bless, pray (for), and offer are all second per. pl. presents; hence, Continue to love, etc.) 1 1 2 8 0 “tw://bible.?id=60.3.16|AUTODETECT|” ��, gen. pl. masc. present participle of ��, to mistreat, abuse, speak maliciously (about); in the New Testament only here and in ) 7 1 -1 9 0 “tw://bible.?id=60.3.16|AUTODETECT|” I Peter 3:16) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=7.15.14-7.15.17|AUTODETECT|” The basic meaning of �� is jaw, jawbone 7 1 -1 9 0 “tw://bible.?id=7.15.14-7.15.17|AUTODETECT|” Judg. 15:14 17) 1 1 -1 9 0 “tw://bible.?id=42.6.29|AUTODETECT|” ). Nevertheless, the rendering cheek here in ) 7 1 -1 9 0 “tw://bible.?id=42.6.29|AUTODETECT|” Luke 6:29) 1 1 -1 9 0 “tw://bible.?id=23.50.6|AUTODETECT|” is not wrong. See LXX ) 7 1 -1 9 0 “tw://bible.?id=23.50.6|AUTODETECT|” Isa. 50:6) 1 1 -1 9 0 0 ; also M. M., pp. 573, 574.) 1 10 2 8 0 0 �t ��, sec. per. s. aor. subjunct. in a prohibition forbidding the action, viewed as a simple event; literally: do not hinder [or stop] him (from taking).& ) Verse 30) Note present imperatives: continue to give; be in the habit of not asking him to return what he has taken away from you.) Verse 31) The two forms of the verb �� are third per. pl. pres. (durative) subjunctive and sec. per. pl. active imperative.) Verse 32) Note the three forms of the verb ��: (a) sec. per. pl. pres. (durative) active indicat.; (b) pres. act. participle, pl. acc. (twice); and (c) third per. pl. pres. indicat. act. See also N.T.C. on John, Vol. II, pp. 494 500. For �� see the note on 2:40 on pages 181, 182.) Verse 33) p� ��, sec. per. pl. pres. subjunct. (durative) in a future more vivid (third class) conditional sentence.) Verse 34) 1 1 2 8 0 “tw://bible.?id=40.5.42|AUTODETECT|” ��, sec. per. pl. aor. act. subjunct. of ��, to lend, in a fut. more vivid (third class) conditional sentence. ) 7 1 -1 9 0 “tw://bible.?id=40.5.42|AUTODETECT|” Matt. 5:42) 1 1 -1 9 0 0 uses the middle of this verb: from him who wants to borrow, etc.) 1 4 2 8 0 0 ��, third per. pl. 2nd aor. active subjunctive of ��, to receive in return, to get back, be repaid in full.) Verse 35) The expression ��r� �� has been interpreted to mean not without hope or not despairing of getting back what you have loaned. See A. T. Robertson, Translation, pp. 44, 170. So interpreted, Jesus would here be recommending what he has censured just a moment ago (see verse 34). The real meaning must be, without expecting to get anything back. It is a known fact that from the time of Chrysostom the expression has been so interpreted.) Verse 36) 1 1 2 8 0 “tw://bible.?id=59.5.11|AUTODETECT|” �� 0��, second per. pl. durative or linear pres. imperative of ��, plus nom. pl. masc. adj.; hence, Be and continue to be merciful [or: compassionate]. Cf. ) 7 1 -1 9 0 “tw://bible.?id=59.5.11|AUTODETECT|” James 5:11) 1 1 -1 9 0 0 .) 1 9 2 8 0 0 Verse 37) ��, sec. per. pl. pres. act. imperative of ��, Do not continue to pass judgment (on others). From the same verb is �� (here preceded by �P ��). This form is sec. per. pl. 1st aor. pass. subjunct. Cf. critic, criticism, etc. Preceded by another double negative is �� (Do not condemn and) you will not be condemned, that is, judgment will not be passed against (��) you, another sec. per. pl. 1st aor. pass. subjunctive. Though �� (aor. pass. subjunct.) is not actually an indicative, it does have the force of an emphatic fut. indicative (see Gram.

N.T., p. 929).) ��, sec. per. pl. pres. act. imperat.; and ��, sec. per. pl. fut. pass. indicat. of ��, here used in the sense of to pardon, to forgive. For more on this verb see the note on 2:29 on page 176.) Verse 38) The verb ��, of which three forms appear in this one verse (a) ��, sec. per. pl. pres. act. imperat.; (b) ��, third per. s. fut. indicat. pass.; and (c) ��, third per. pl. fut. indicat. act. has many different meanings. In each case the correct translation into English depends on the context; that is, on the thing that is given. Examples: give, give up, give out, render, put, place, pour, pay, entrust. Instead of they will pour into your lap, the passive construction can be substituted: & will be poured into your lap. ) Note the four modifiers of the word measure: good, pressed down, shaken together, running over; the first of these is an adjective; the second and third, perfect passive participles; the fourth, a present middle participle. Note particularly the last modifier, Q��, with double prefix.

The basic verb is Q��. The return gift is represented as being so liberal that it is flowing over and out of its container.) In ��, third per. s. fut. indicat. pass. of ��, the prefix �� has the meaning in return. See my dissertation, The Meaning of the Preposition �� in the New Testament, p. 81.) ) B. 6:39 45 The Darkness of Sin He Condemns) 1 1 2 8 0 “tw://bible.?id=40.15.14|AUTODETECT|” With 6:39 cf. ) 7 1 -1 9 0 “tw://bible.?id=40.15.14|AUTODETECT|” Matt. 15:14) 1 1 2 8 0 “tw://bible.?id=40.10.24|AUTODETECT|” With 6:40 cf. ) 7 1 -1 9 0 “tw://bible.?id=40.10.24|AUTODETECT|” Matt. 10:24) 1 1 2 8 0 “tw://bible.?id=40.7.3-40.7.5|AUTODETECT|” With 6:41, 42 cf. ) 7 1 -1 9 0 “tw://bible.?id=40.7.3-40.7.5|AUTODETECT|” Matt. 7:3 5) 1 1 2 8 0 “tw://bible.?id=40.7.16-40.7.20|AUTODETECT|” With 6:43, 44 cf. ) 7 1 -1 9 0 “tw://bible.?id=40.7.16-40.7.20|AUTODETECT|” Matt. 7:16 20) 1 1 2 8 0 “tw://bible.?id=40.12.33-40.12.35|AUTODETECT|” With 6:45 cf. ) 7 1 -1 9 0 “tw://bible.?id=40.12.33-40.12.35|AUTODETECT|” Matt. 12:33 35) 1 4 2 8 0 0 39 He also told them this parable: A blind man cannot lead a blind man, can he? Will they not both fall into a pit? 40 A pupil does not outrank his teacher, but everyone who is fully trained will be like his teacher. 41 And why do you gaze at the speck in your brother s eye, while the beam that is in your own eye you do not (even) observe? 42 How can you say to your brother, Brother, let me take out the speck that is in your eye, while you yourself do not (even) see the beam that is in your own eye? You hypocrite, first take the beam out of your own eye, and then you will see clearly (enough) to take the speck out of your brother s eye.) 43 For there is no healthy��269�� tree that bears sickly��270�� fruit; nor, on the other hand, does a sickly tree bear healthy fruit. 44 For every tree is known by its own fruit. Figs are not gathered from thorn-bushes, not is a cluster of grapes picked from a bramble-bush. 45 The good man out of the good treasure stored in his heart produces what is good, and the evil man out of his evil storehouse produces what is evil. For out of the abundance of the heart his mouth speaks. ) ) As Luke reports Christ s sermon, Jesus has been speaking about the light of love, love even for enemies, shining brightly in the hearts and lives of his followers. With this light of love the Master now contrasts the darkness of sin: self-delusion, a beam in the eye. Jesus closes the paragraph by picturing the good man producing what is good over against the wicked man producing what is wicked.) 1 1 2 8 0 “tw://bible.?id=42.6.41-42.6.44|AUTODETECT|” For the fact that these sayings are found also in Matthew (with variations) there are at least two reasons: (a) ) 7 1 -1 9 0 “tw://bible.?id=42.6.41-42.6.44|AUTODETECT|” Luke 6:41 44) 1 1 -1 9 0 “tw://bible.?id=42.6.39|AUTODETECT|” is part of The Sermon on the Mount, which is summarized also in Matthew (chapters 5 7); and (b) the few remaining sayings, those found in ) 7 1 -1 9 0 “tw://bible.?id=42.6.39|AUTODETECT|” Luke 6:39) 1 1 -1 9 0 “tw://bible.?id=42.6.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.6.40|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=42.6.45|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.6.45|AUTODETECT|” 45) 1 1 -1 9 0 0 , may very well have been used by Jesus on different occasions, and not always necessarily with identical application (see below, footnote 271).) 1 1 2 8 0 0 39. He also told them this parable: A blind man cannot lead a blind man, can he? Will they not both fall into a pit?) 1 1 2 8 0 “tw://bible.?id=40.7.28|AUTODETECT|” Jesus makes a transition to a new subject. At first there may seem to be no connection at all with the preceding. Nevertheless there may well be one. The Master has been saying, Blessed are you poor.& Woe to you who are rich.& Love your enemies & lend without expecting to get anything back. All this was strange, startling, yet also thought-provoking. It was nourishing food for the soul. It contrasted sharply with the sickly, warmed-up stew that was being constantly ladled to them by their scribes. See ) 7 1 -1 9 0 “tw://bible.?id=40.7.28|AUTODETECT|” Matt. 7:28) 1 1 -1 9 0 “tw://bible.?id=41.1.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.22|AUTODETECT|” Mark 1:22) 1 1 -1 9 0 0 . The people could not help noticing the difference. So Jesus now explains this contrast: these scribes are blind. They cannot shed light because, to a considerable extent, they do not honor the light. They resemble a blind guide who is trying to lead a blind man, with the result that both fall into a pit.) 1 1 2 8 0 0 In parabolic language Jesus asks, A blind man cannot lead a blind man, can he? The expected answer is, No, indeed! The next question is, Will they not both fall into a pit? The only logical answer is, Yes, they will. ) 1 1 2 8 0 “tw://bible.?id=19.40.2|AUTODETECT|” Palestine s rugged terrain was full of pits, holes into which people might fall and meet with very serious accidents. Note the many references to such pits in Scripture; ) 7 1 -1 9 0 “tw://bible.?id=19.40.2|AUTODETECT|” Ps. 40:2) 1 1 -1 9 0 “tw://bible.?id=19.57.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.57.6|AUTODETECT|” 57:6) 1 1 -1 9 0 “tw://bible.?id=20.23.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.23.27|AUTODETECT|” Prov. 23:27) 1 1 -1 9 0 “tw://bible.?id=20.26.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.26.27|AUTODETECT|” 26:27) 1 1 -1 9 0 “tw://bible.?id=20.28.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.28.10|AUTODETECT|” 28:10) 1 1 -1 9 0 “tw://bible.?id=21.10.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=21.10.8|AUTODETECT|” Eccles. 10:8) 1 1 -1 9 0 “tw://bible.?id=40.12.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.12.11|AUTODETECT|” Matt. 12:11) 1 1 -1 9 0 “tw://bible.?id=42.14.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.14.5|AUTODETECT|” Luke 14:5) 1 1 -1 9 0 0 , etc. It is clear from these references that the term pit is frequently used in a figurative sense.) 1 1 2 8 0 “tw://bible.?id=42.10.1|AUTODETECT|” The implication is that people should not follow those blind guides. And is not another clear implication this, that The Twelve and others too perhaps; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.10.1|AUTODETECT|” Luke 10:1) 1 1 -1 9 0 0 should replace these blind guides? To do this they must be trained for their task. They trust be humble pupils of the Greatest Teacher of all.) 1 1 2 8 0 0 So the Master continues: 40. A pupil does not outrank his teacher, but everyone who is fully trained will be like his teacher.) 1 1 2 8 0 “tw://bible.?id=44.4.13|AUTODETECT|” On the part of The Twelve what may well have been the natural reaction to this suggestion? It should be borne in mind that most of them were men with very little education. They were unschooled and untrained 7 1 -1 9 0 “tw://bible.?id=44.4.13|AUTODETECT|” Acts 4:13) 1 1 -1 9 0 0 a). How then would it ever be possible for them to take the place of these learned scribes, men drilled in the law and in tradition? Besides, if even the distance between The Twelve and the scribes was great, what about the immeasurably greater distance between these twelve men and their Teacher, Jesus?) 1 1 2 8 0 “tw://bible.?id=44.4.13|AUTODETECT|” Tenderly and lovingly the Master now assures them that although they will never be able to outrank or surprass him, yet thorough training under his direction will, if they accept it, cause them to become like their Teacher; that is, like him not in degree of knowledge or wisdom but in truly reflecting his image to the world, so that people instructed by them will begin to say, We can notice that these men have been with Jesus 7 1 -1 9 0 “tw://bible.?id=44.4.13|AUTODETECT|” Acts 4:13) 1 1 -1 9 0 0 b). For different explanations see footnote.��271��) 1 2 2 8 0 0 For a disciple to become an effective teacher and leader of men, and in fact for anyone to be an effective witness for God and his truth, love is necessary, a love that expresses itself in deeds of mercy and generosity. That is what Jesus has been saying in verses 27 38.) What is also necessary is humility, stressed here in verses 41, 42. And why do you gaze at the speck in your brother s eye, while the beam that is in your own eye you do not (even) observe? How can you say to your brother, Brother, let me take out the speck that is in your eye, while you yourself do not (even) see the beam that is in your own eye? You hypocrite, first take the beam out of your own eye, and then you will see clearly (enough) to take the speck out of your brother s eye.) 1 1 2 8 0 “tw://bible.?id=43.8.7|AUTODETECT|” The beam is a heavy piece of timber fit to be used for the rafter or joist of a building. The speck or mote is a small piece of straw or of wood, a tiny chip from a beam, perhaps. Now in the figure which Jesus uses he asks the listener how it is that he is gazing at a mere speck in his brother s eye, and even requests permission to remove that speck, while at the same time he completely overlooks the incomparably larger beam in his own eye. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.8.7|AUTODETECT|” John 8:7) 1 1 -1 9 0 0 !) 1 1 2 8 0 “tw://bible.?id=40.6.2|AUTODETECT|” The question is: Who is this would-be eye-doctor? Answer: he is called a hypocrite, a word which Jesus generally uses to characterize the scribes and Pharisees of his day 7 1 -1 9 0 “tw://bible.?id=40.6.2|AUTODETECT|” Matt. 6:2) 1 1 -1 9 0 “tw://bible.?id=40.6.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=40.6.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=40.7.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.7.5|AUTODETECT|” 7:5) 1 1 -1 9 0 “tw://bible.?id=40.15.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.7|AUTODETECT|” 15:7) 1 1 -1 9 0 “tw://bible.?id=40.22.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.18|AUTODETECT|” 22:18) 1 1 -1 9 0 “tw://bible.?id=40.23.13-40.23.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.13-40.23.15|AUTODETECT|” 23:13 15) 1 1 -1 9 0 “tw://bible.?id=40.24.51|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.24.51|AUTODETECT|” 24:51) 1 1 -1 9 0 “tw://bible.?id=41.7.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.6|AUTODETECT|” Mark 7:6) 1 1 -1 9 0 “tw://bible.?id=42.18.9|AUTODETECT|” ), a class of individuals whom the Lord describes as those who trusted in themselves that they were righteous and who despised all others 7 1 -1 9 0 “tw://bible.?id=42.18.9|AUTODETECT|” Luke 18:9) 1 1 -1 9 0 “tw://bible.?id=46.11.28|AUTODETECT|” ). Any person with a pharisaic disposition is meant, therefore. Since in the hearts of all, including even Christ s followers to the extent to which grace has not yet fully transformed them, there houses a Pharisee, the conclusion follows that thus passage applies to all, in the sense that all need to examine themselves 7 1 -1 9 0 “tw://bible.?id=46.11.28|AUTODETECT|” I Cor. 11:28) 1 1 -1 9 0 “tw://bible.?id=42.18.11|AUTODETECT|” ), lest without self-examination and self-discipline they find fault with and strive to correct someone else. A person may be ever so good in his own eyes 7 1 -1 9 0 “tw://bible.?id=42.18.11|AUTODETECT|” Luke 18:11) 1 1 -1 9 0 “tw://bible.?id=42.18.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.18.12|AUTODETECT|” 12) 1 1 -1 9 0 0 ); yet, if he is not humble, then, as God sees him, there is a beam in his eye, the beam of self-righteousness. This makes him a blind eye-doctor who tries to perform an operation on someone else s eye! However grievous the other man s error may have seemed to the eye of the would-be corrector, was it not a mere speck compared with his own self-righteousness, a defect so glaring that in the sight of God it amounts to a beam in the critic s eye?) 1 1 2 8 0 “tw://bible.?id=46.13.0|AUTODETECT|” When by sovereign grace this beam has been removed, the former faultfinder will be able to see clearly enough to take the speck out of his brother s eye; that is, he will then be able to restore such a person in the spirit of gentleness, and, examining himself in the light, let us say, of ) 7 1 -1 9 0 “tw://bible.?id=46.13.0|AUTODETECT|” I Cor. 13) 1 1 -1 9 0 “tw://bible.?id=48.6.1|AUTODETECT|” , will look to himself lest he also be tempted 7 1 -1 9 0 “tw://bible.*?id=48.6.1|AUTODETECT|” Gal. 6:1) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 It is clear from the last clause, in which mention is made of removing the speck from the brother s eye, that it was not Christ s purpose to discourage mutual discipline. On the contrary, both self-discipline and mutual discipline are encouraged in this saying.) 43, 44. For there is no healthy tree that bears sickly fruit; nor, on the other hand, does a sickly tree bear healthy fruit. For every tree is known by its own fruit. Figs are not gathered from thorn-bushes, nor is a cluster of grapes picked from a bramble-bush.) The little word For has given trouble to some. Now it is true that at times the Greek word on which it is based is better left untranslated.

However, in the present case the rendering For makes excellent sense. The connection is close. Jesus is, as it were, saying, Remove that beam of self-righteousness, for it is a very serious defect, showing that you are a spiritually sick person. You are not bearing good fruit. Good fruit shows that the tree from which it came is healthy; bad fruit indicates that the tree from which it fell is sickly. Every tree the term tree as here used includes what we call a shrub is known by its fruit.) 1 1 2 8 0 “tw://bible.?id=23.8.20|AUTODETECT|” The underlying figure fruit includes all the various ways in which a person expresses himself: his attitudes, words, deeds, etc. It includes his speech, confession, teaching. This is clear from verse 45b, Out of the abundance of the heart his mouth speaks. See also ) 7 1 -1 9 0 “tw://bible.?id=23.8.20|AUTODETECT|” Isa. 8:20) 1 1 -1 9 0 “tw://bible.?id=40.15.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.9|AUTODETECT|” Matt. 15:9) 1 1 -1 9 0 “tw://bible.?id=56.1.9-56.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.9-56.1.12|AUTODETECT|” Titus 1:9 12) 1 1 -1 9 0 “tw://bible.?id=58.13.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.9|AUTODETECT|” Heb. 13:9) 1 1 -1 9 0 “tw://bible.?id=62.4.1-62.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.1-62.4.3|AUTODETECT|” I John 4:1 3) 1 1 -1 9 0 “tw://bible.?id=63.1.9-63.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=63.1.9-63.1.11|AUTODETECT|” II John 9 11) 1 1 -1 9 0 “tw://bible.?id=42.3.8-42.3.14|AUTODETECT|” . It also includes his deeds, general behavior; in fact, his entire life as it manifests itself: ) 7 1 -1 9 0 “tw://bible.?id=42.3.8-42.3.14|AUTODETECT|” Luke 3:8 14) 1 1 -1 9 0 “tw://bible.?id=43.15.8-43.15.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.8-43.15.10|AUTODETECT|” John 15:8 10) 1 1 -1 9 0 “tw://bible.?id=48.5.22-48.5.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.22-48.5.24|AUTODETECT|” Gal. 5:22 24) 1 1 -1 9 0 “tw://bible.?id=49.5.9-49.5.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.9-49.5.12|AUTODETECT|” Eph. 5:9 12) 1 1 -1 9 0 “tw://bible.?id=50.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.11|AUTODETECT|” Phil. 1:11) 1 1 -1 9 0 “tw://bible.?id=51.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.10|AUTODETECT|” Col. 1:10) 1 1 -1 9 0 “tw://bible.?id=59.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.3.17|AUTODETECT|” James 3:17) 1 1 -1 9 0 “tw://bible.?id=59.3.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.3.18|AUTODETECT|” 18) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 The point Jesus drives home is that each tree yields the type of fruit for which it was planned by the Creator, a type not produced by any other tree or plant. Therefore from thorn-bushes one must not expect to gather figs, and from a bramble-bush one must not expect to pick a bunch of grapes. The same holds with respect to people; as Jesus now adds: 45. The good man out of the good treasure stored in his heart produces what is good, and the evil man out of his evil storehouse produces what is evil. For out of the abundance of the heart his mouth speaks.) 1 1 2 8 0 “tw://bible.?id=40.2.11|AUTODETECT|” A person s heart is a reservoir, a storehouse, a thesaurus. 7 1 -1 9 0 “tw://bible.?id=40.2.11|AUTODETECT|” Matt. 2:11) 1 1 -1 9 0 0 where the word is used to indicate a chest or box from which the wise men took gold, frankincense, and myrrh.) What a man produces from this inner storehouse, whether good or bad, depends on what he was carrying in it.) 1 1 2 8 0 0 It is out of the overflow of the heart that the mouth speaks. As a teeming population will overflow into adjoining territory, and a too full cistern into an overflow pipe, so also the overplus of the heart will burst out into speech. If what is in the heart is good, this overflow will be good; if the contents of the inner being are bad, what spills out through the mouth will also be bad. Whatever a person has set his heart on will sooner or later be revealed in his speech. Therefore what is in his heart is very, very important.) 1 1 2 8 0 “tw://bible.?id=40.12.36|AUTODETECT|” This, however, does not provide any excuse for a fatalistic view of life. It does not make it right for a man to say, Can I help what I have in my heart? In Matthew the parallel passage is immediately followed by the words, But I say to you that for every careless word that men shall speak they shall render account on the day of judgment 7 1 -1 9 0 “tw://bible.?id=40.12.36|AUTODETECT|” Matt. 12:36) 1 1 -1 9 0 “tw://bible.?id=19.51.10|AUTODETECT|” ). The real solution is found in the prayer of ) 7 1 -1 9 0 “tw://bible.?id=19.51.10|AUTODETECT|” Ps. 51:10) 1 1 -1 9 0 0 .��272��) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=42.6.39-42.6.45|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.6.39-42.6.45|AUTODETECT|” Luke 6:39 45) 1 3 2 8 0 0 Verse 42) First take the beam out of your own eye. The basic requirement for the exercise of mutual discipline is self-discipline. Love toward man presupposes humility before God.) Verse 45) 1 1 2 8 0 “tw://bible.?id=50.4.8|AUTODETECT|” Out of the abundance of the heart his mouth speaks. But what if there is no abundance of good things stored away in his heart and mind; such things as faith, hope, love, interest in the work of God in creation and redemption, eagerness to read edifying literature, desire to listen to uplifting music and song, zeal to win people for God and his kingdom, etc.? This shows how very important it is to take to heart ) 7 1 -1 9 0 “tw://bible.?id=50.4.8|AUTODETECT|” Phil. 4:8) 1 1 -1 9 0 “tw://bible.?id=50.4.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.4.9|AUTODETECT|” 9) 1 1 -1 9 0 0 .) 1 8 2 8 0 0 ) Notes on Greek Words, Phrases, and Constructions in 6:39 45) Verse 39) �� expects negative answer; �P��, affirmative.) ��, acc. s. of ��, pit.) Verse 40) For �� see the note on 6:13 on page 333.) For ��, master, teacher, see N.T.C. on Mark, p. 177, footnote 172. Cf. didactic.) 1 1 2 8 0 “tw://bible.?id=55.3.17|AUTODETECT|” ��, nom. s. masc. perf. passive participle of ��, to restore, complete, mend, render fit, furnish or train completely. For a synonym see ) 7 1 -1 9 0 “tw://bible.?id=55.3.17|AUTODETECT|” II Tim. 3:17) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Verse 41) 1 1 2 8 0 “tw://bible.?id=40.7.3-40.7.5|AUTODETECT|” The terms ��, speck, chip, cinder; ��, beam, joist; and ��, sec. per. s. pres. act. indicat. of ��, to notice, detect, observe, perceive, are also found in ) 7 1 -1 9 0 “tw://bible.?id=40.7.3-40.7.5|AUTODETECT|” Matt. 7:3 5) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 Verse 42) ��, sec. per. s., 2nd aor. imperat. of ��. This verb has a wide range of meanings: let go, utter, send away, divorce, tolerate, permit, let, allow, pardon, forgive, leave off, leave behind, stop, abandon, etc. In 6:42 let is a good translation. See also, on this verb, N.T.C. on Mark, p. 664, footnote 830.) Verse 43) ��, rotten, bad, decayed, sickly. Cf. septic, saprophyte.) Verse 44) Note the nouns ��, thorn-bush; ��, fig (cf. sycamore); ��, bramble-bush; and ��, a cluster of grapes.) 1 1 2 8 0 “tw://bible.?id=66.14.18|AUTODETECT|” ��, third per. pl. pres. indicat. of ��. Cf. ) 7 1 -1 9 0 “tw://bible.?id=66.14.18|AUTODETECT|” Rev. 14:18) 1 1 -1 9 0 “tw://bible.?id=66.14.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.14.19|AUTODETECT|” 19) 1 1 -1 9 0 0 . The characteristically Hebrew idiom They do not gather figs from thorn-bushes can be changed to Figs are not gathered from thorn-bushes. ) 1 4 2 8 0 0 Verse 45) ��, gen. s. of ��, what is over and above, abundance.) ) 6:46 49 III. Application: The Parable of The Two Builders) 1 1 2 8 0 “tw://bible.?id=40.7.21|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.7.21|AUTODETECT|” Matt. 7:21) 1 1 -1 9 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” 24 27) 1 15 2 8 0 0 46 Now why do you call me Lord, Lord, but do not put into practice what I say? 47 Everyone who comes to me and listens to my words and puts them into practice, I will show you whom he is like: 48 He is like a man building a house, who dug deep and laid a foundation on rock. Then, when a flood came, the torrent burst against that house but could not shake it, because it was well built.) 49 But he who listened and failed to put (my words) into practice is like a man who built a house upon the ground, without a foundation. The moment the torrent burst against it, it collapsed, and the crash of that house was tremendous. ��273��) ) As the sermon is about to be concluded, the necessity of bearing healthy fruit (see verses 43 45) is re-emphasized. Too many people fail to put their supposed religion into practice.��274�� So Jesus continues by saying, 46. Now why do you call me Lord, Lord, but do not put into practice what I say? When these people address Jesus as Lord, Lord, the very least one can say is that they acknowledge the fact that they owe their allegiance to him.

The suggestion that they even ascribed to him divine glory and majesty cannot be ruled out. In the Greek translation of the Old Testament the rendering called the Septuagint (LXX) the tetragrammaton (four consonant name YHWH) is reproduced by the Greek word Kurios, that is, Lord. But whatever may have been the degree of honor these people bestowed upon Jesus when they addressed him as Lord, Lord, he stresses that they were dishonest; for, while confessing him to be their Lord, they failed to) render obedience to him. So Jesus puts the question directly to them, Why do you call me Lord, Lord ? ) That, with a view to man s salvation, the actual doing of the Lord s will is of supreme importance is now set forth, namely, in the unforgettably impressive parable of The Two Builders. As already indicated, this parable is found also in Matthew (7:24 27). In both Gospels it forms the conclusion of the discourse, just as in both The Beatitudes constitute the beginning.

The resemblances between the two reports of this parable are so many and so striking that it is generally admitted that we are dealing with the same story illustration.) Yet, there are also differences:) a. In Matthew s report the first builder is called sensible, the second foolish. Luke omits these designations. But is it not obvious that in Luke s view too the Master meant exactly that?) b. In Matthew s report the first builder constructed his house on rock, the second on sand. In Luke s the first builder, in constructing his house, laid a foundation on rock, the second omitted any foundation.

He simply built his house on the ground. But does not any impartial reader immediately understand that in connection with the first builder Luke, without in any way disagreeing with Matthew, adds something?) c. Matthew mentions both floods and winds; Luke makes no mention of winds. Why should he? Were not the raging floods, considered by themselves, sufficiently violent to prove the stability of the first house and the instability of the second?) It is clear that those who discover discrepancies here are splitting hairs. ��275��) 47, 48. Everyone who comes to me and listens to my words and puts them into practice, I will show you whom he is like: He is like a man building a house, who dug deep and laid a foundation on rock.

Then, when a flood came, the torrent burst against that house but could not shake it, because it was well built.) The words, I will show you whom he is like [or: resembles], indicate that Jesus wants everyone to listen carefully, for without his explanation the meaning would not be clear.) The first builder is a man with foresight, a cautious person. He realizes that fair, cloudless weather will not last. The rainy season is coming, bringing floods and washouts. So, deeper and deeper he digs, until at last he touches rock bottom. Upon this he constructs a foundation and builds his house.) In his explanation of the parable Jesus points out that the figurative meaning of what the first builder does is as follows. He represents everyone who comes to the Savior, listens to his words, and takes them to heart.

He puts into practice whatever Jesus commands, for he has placed his trust in him.) 1 1 2 8 0 “tw://bible.?id=23.28.16|AUTODETECT|” Such a man is truly building on the true foundation, the one that rests on the Rock, Christ 7 1 -1 9 0 “tw://bible.?id=23.28.16|AUTODETECT|” Isa. 28:16) 1 1 -1 9 0 “tw://bible.?id=60.2.6|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=60.2.6|AUTODETECT|” I Peter 2:6) 1 1 -1 9 0 “tw://bible.?id=45.9.33|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=45.9.33|AUTODETECT|” Rom. 9:33) 1 1 -1 9 0 “tw://bible.?id=46.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.11|AUTODETECT|” I Cor. 3:11) 1 1 -1 9 0 “tw://bible.?id=46.10.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.4|AUTODETECT|” 10:4) 1 1 -1 9 0 “tw://bible.?id=5.32.15|AUTODETECT|” , etc.). In fact what is said about God as the believers Rock 7 1 -1 9 0 “tw://bible.?id=5.32.15|AUTODETECT|” Deut. 32:15) 1 1 -1 9 0 “tw://bible.?id=5.32.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.32.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=19.18.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.18.2|AUTODETECT|” Ps. 18:2) 1 1 -1 9 0 “tw://bible.?id=19.89.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.26|AUTODETECT|” 89:26) 1 1 -1 9 0 “tw://bible.?id=23.17.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.17.10|AUTODETECT|” Isa. 17:10) 1 1 -1 9 0 0 ) is also applicable to Christ. See N.T.C. on Ephesians, p. 190.) 1 1 2 8 0 0 The day of testing arrives. The rainy season begins. Rivulets start to descend from the hills. They combine and form a torrent, deep, swift, and furious. It dashes against the house of the first builder. However, the onrushing, swirling waters are not even able to shake it. It withstands the enormous force of the lashing, devastating flood. When the violence of the elements is completely spent, there stands that house, none the worse for all the punishment it has received. Reason: it was well built, its foundation resting on rock.) 1 1 2 8 0 “tw://bible.?id=42.17.24|AUTODETECT|” So also for everyone, including every hearer of the gospel, the test or crisis is coming. It comes in various forms and shapes: trial, temptation, bereavement, death, the final judgment. It often arrives with dramatic suddenness. That applies especially to the judgment day 7 1 -1 9 0 “tw://bible.?id=42.17.24|AUTODETECT|” Luke 17:24) 1 1 -1 9 0 “tw://bible.?id=42.21.17|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.21.17|AUTODETECT|” 21:17) 1 1 -1 9 0 “tw://bible.?id=42.21.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.21.34|AUTODETECT|” 34) 1 1 -1 9 0 “tw://bible.?id=42.21.35|AUTODETECT|” b, ) 7 1 -1 9 0 “tw://bible.?id=42.21.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=52.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.2|AUTODETECT|” I Thess. 5:2) 1 1 -1 9 0 “tw://bible.?id=52.2.19|AUTODETECT|” ). But as far as the first builder is concerned, what is the outcome? Never is he put to shame. He receives grace for every trial. Even the day of judgment is for him the day of triumph 7 1 -1 9 0 “tw://bible.?id=52.2.19|AUTODETECT|” I Thess. 2:19) 1 1 -1 9 0 “tw://bible.?id=52.2.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=52.2.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=52.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.3.13|AUTODETECT|” 3:13) 1 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” 4:16) 1 1 -1 9 0 “tw://bible.?id=53.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.10|AUTODETECT|” II Thess. 1:10) 1 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” II Tim. 4:8) 1 1 -1 9 0 “tw://bible.?id=56.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.13|AUTODETECT|” Titus 2:13) 1 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=66.11.15-66.11.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.11.15-66.11.18|AUTODETECT|” Rev. 11:15 18) 1 1 -1 9 0 “tw://bible.?id=66.17.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.17.14|AUTODETECT|” 17:14) 1 1 -1 9 0 “tw://bible.?id=66.19.6-66.19.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.6-66.19.8|AUTODETECT|” 19:6 8) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 49. But he who listened and failed to put (my words) into practice is like a man who built a house upon the ground, without a foundation. The moment the torrent burst against it, it collapsed, and the crash of that house was tremendous.) The second builder erects his house on loose gravel. A foundation of any kind he considers entirely unnecessary. He seems to think that bright and sunny days will never cease.) This represents the man who follows the promptings of his own sinful will. He listens to Christ s words, to be sure, but he does not place his trust in him.

Therefore he fails completely to obey the Savior s commands.) It is understandable that it took hardly any effort for the angry torrent, sweeping down upon the second house, to undermine its walls and to carry away the very sand and gravel on which it had been erected. With a tremendous crash the foolish man s house fell into the water and was washed away, pieces of wreckage being strewn about everywhere. The ruin of this house was complete.) The ruin in store for those people who are building merely on ground or sand, and whose house lacks a foundation, is described at the very close of the sermon, probably all the more to impress upon the listeners and on those who afterward would be brought into contact with this earnest message that their reaction to the words of the Lord has significance for all eternity. In reality, therefore, the announcement of the unbelievers tragic end is a manifestation of Christ s mercy, an implied serious invitation to repent, extended to all who are still living in the day of grace.��276��) ) 1 1 2 8 0 “tw://bible.?id=42.6.46-42.6.49|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.6.46-42.6.49|AUTODETECT|” Luke 6:46 49) 1 18 2 8 0 0 Taking this short paragraph as a unit, we note the following lessons:) 1. Everyone is a builder, for to live means to build. According to this parable, it is especially every hearer of the gospel that is considered a builder.) 2. There are only two kinds of builders, not three or more. There are wise builders and there are foolish builders.) 3. The wise or sensible builder builds his house that is, his life on Christ, the solid Rock.

He earnestly and prayerfully endeavors to regulate his life in harmony with the words of Jesus, as revealed in Scripture. The foolish builder goes his own way.) 4. The hour of crisis is unavoidable. No one can escape it. The result is irrevocable. The wise builder s house is not even shaken by the downrushing torrent.

The foolish builder s house immediately collapses. Application: build wisely.) On Christ, the solid rock, I stand,) All other ground is sinking sand.) lines from Edward Mote s hymn,) My Hope Is Built ) ) Notes on Greek Words, Phrases, and Constructions in 6:46 49) Verse 46) ��, vocat. s. of ��. For this word see N.T.C. on Mark, pp. 433 435.) Verses 48, 49) On the question whether �� v �� can be regarded as hendiadys there is a difference of opinion. Must we translate he dug and went deep or he dug deep ? See A. T.

Robertson, Word Pictures, Vol. II, p. 95, and same author, Translation, p. 171. Most translators accept the hendiadys, and even if the opposite view is accepted, the resultant difference is minor.) Note the genitive absolute, a flood having arisen, i.e., when a flood arose.& The word ��, gen. s. of �� (cf. ��, ��), indicates a more than abundant amount of water, a flood.) Note �� twice, once in verse 48, once in verse 49. It is the third per. s. aor. indicat. of ��, to break or burst against. Related to the basic verb �� is the noun ��, wreck, ruin, collapse, crash, in verse 49. Cf. break, wreck, fracture, hemorrhage.) Summary of Chapter 6) 1 1 2 8 0 “tw://bible.?id=9.21.1-9.21.6|AUTODETECT|” The Son of Man Asserting His Authority as Lord of the Sabbath (verses 1 11). Friends of the Bridegroom should be feasting instead of fasting (5:33 39). This attitude of gladness instead of sadness must also mark the manner in which the sabbath is observed. Once on a sabbath the disciples were picking and eating heads of grain, rubbing them with their hands. Criticized by the Pharisees for doing this, Jesus, with an appeal to what David did, as recorded in ) 7 1 -1 9 0 “tw://bible.?id=9.21.1-9.21.6|AUTODETECT|” I Sam. 21:1 6) 1 1 -1 9 0 “tw://bible.?id=9.22.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.22.9|AUTODETECT|” 22:9) 1 1 -1 9 0 “tw://bible.?id=9.22.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.22.10|AUTODETECT|” 10) 1 1 -1 9 0 0 , demolished the attack of the faultfinders and declared himself to be Lord of the sabbath. ) 1 23 2 8 0 0 On another sabbath Jesus entered the synagogue and was teaching. He noticed a man with a shriveled hand. With murder in their hearts the scribes and Pharisees were watching, to see whether they could find a charge against Jesus for healing on the sabbath. He told the handicapped man to stand up in front of the entire audience. Then he asked the evil-minded spies, Is it right on the sabbath to do good or to do harm, to save life or to destroy it? When they remained silent, he told the man to stretch out his hand.

It was completely restored. They, however, were filled with senseless rage and began to discuss with one another what they might do to Jesus. ) The Choosing of The Twelve (verses 12 16). Since the enemies of Jesus were planning his destruction and since gospel proclamation must continue even after his departure, Jesus, on a mountain and after an all-night prayer vigil, chose twelve men to be closely associated with himself and to be sent out to do his work. As listed by Luke their names are as follows (except that in the evangelist s account the names of Judas the Greater and Simon the Zealot are given in reversed order, James the Less is called James the son of Alphaeus, and Judas the Greater is called Judas the son of James ):) Peter and Andrew, James and John,) Philip and Bartholomew,) Matthew next and Thomas too,) James the Less and Judas the Greater,) Simon the Zealot and Judas the Traitor.) Jesus Poorer to Heal (verses 17 19). Having descended to a level place on this mountain, Jesus, surrounded by a vast throng from nearby and faraway places, healed their sick and demon-possessed.) The Sermon on the Mount (verses 20 49). For an expanded report of this sermon see Matt. 5 7.

In this unforgettably beautiful sermon Jesus pronounced Blessings on his true followers, and Woes on the impenitents. From his lips there flowed such precious passages as, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. He concluded the sermon by telling the parable of The Two Builders: the first digging deep and laying a foundation on rock; the second building his house upon the ground, without a foundation. Result: when the torrent struck those houses, the first was not even shaken; the second immediately collapsed. The first builder symbolizes the man who not only listens to Jesus but also puts his words into practice; the second listens & and then goes his own way.) ) ) ) ) ) N.T.C. W.

Hendriksen, New Testament Commentary) 235 See Shabbath 7:2, 4; S.BK., Vol. I, pp. 615 618; and A. T. Robertson, The Pharisees and Jesus, New York, 1920, pp. 87, 88.) 236 For Practical Lessons derived from 6:1 5 see p. 324.) A.V. Authorized Version (King James)) Gram. N.T.

A. T. Robertson, Grammar of the Greek New Testament in the Light of Historical Research) Gram. N.T. (Bl.-Debr.) F. Blass and A. DeBrunner, A Greek Grammar of the New Testament and Other Early Christian Literature) 237 Or: and began to teach.) 238 Or: withered, wasted away, paralyzed.) 239 Or: fully restored.) 1 1 2 8 0 “tw://bible.?id=40.12.10|AUTODETECT|” 240 That it was indeed the sabbath is clear from all the synoptic accounts 7 1 -1 9 0 “tw://bible.?id=40.12.10|AUTODETECT|” Matt. 12:10) 1 1 -1 9 0 “tw://bible.?id=40.12.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.12.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=40.12.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.12.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=41.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.2|AUTODETECT|” Mark 3:2) 1 1 -1 9 0 “tw://bible.?id=41.3.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.3.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=42.6.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.6|AUTODETECT|” Luke 6:6) 1 1 -1 9 0 “tw://bible.?id=42.6.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.6.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=42.6.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.6.9|AUTODETECT|” 9) 1 1 -1 9 0 0 ). In light of this fact Robertson s remark ( Only Luke notes that it was on a sabbath, Word Pictures, Vol. II, p. 81) may cause some difficulty.) 1 27 2 8 0 0 241 See S.BK., Vol. I, pp. 622 629.) 242 Notes on Greek words, phrases, and constructions in 6:6 11 begin on this page.) 243 See Howard La Fay, Where Jesus Walked, National Geographic, Vol. 132, No. 6 (Dec. 1967), p. 763.) 244 Notes on Greek words, phrases, and constructions in 6:12 16 begin on this page.) Th.D.N.T. Theological Dictionary of the New Testament, edited by G. Kittel and G. Friedrich, and translated from the German by G. W.

Bromiley) 245 For another possible solution see N.T.C. on Matthew, p. 260.) 246 Note: and he was curing or something similar is preferred by Phillips; by A. T. Robertson (Translation, p. 42); by S. Greijdanus, Korte Verklaring, pp. 155, 158; and cf. Dutch Bible (both Statenvertaling and Nieuwe Vertaling).) 247 Notes on Greek words, phrases, and constructions in 6:17 19 begin on page 337.) 248 Or: revile you.) 249 Including A. T.

Robertson, Word Pictures, Vol. II, p. 88; R. C. H. Lenski, op. cit., p. 222; S. M.

Gilmour, The Gospel According to St. Luke (The Interpreter s Bible), New York, 1952, p. 118; F. Godet, op. cit., Vol. I, p. 314.) 250 Op. cit., p. 225.) 251 Notes on Greek words, phrases, and constructions in 6:20 26 begin on page 345.) 252 Or: cloak, coat, robe.) 253 Or: tunic, shirt.) 254 Or: do not ask that he give it back.) 255 Or: And treat others as you would have them treat you.) 256 I.e., notorious sinners, or those so regarded. So also in verses 33, 34.) 257 Or: of treating those well who treat you well.) 258 In both cases compassionate can be substituted for merciful. ) 259 Or: into the fold of your garment.) 260 Or: For with the measure you use, it will be measured back to you.) 261 See p. 337 for a summary of Luke s report of The Sermon on the Mount. In general, this is also the division favored by S.

Greijdanus, Korte Verklaring, p. 161, and approaches that found in Lenski, op. cit., p. 218. Accordingly, I depart here from the division into sections followed by Grk. N.T. (A-B-M-W) for 6:27 45.) 262 S.BK., Vol. I, p. 354.) 263 This interpretation is perhaps best represented by S. Greijdanus, Korte Verklaring, pp. 165, 166. He states, Here naturally the reference is to a request borne of want or need, and an inability, due to poverty, to return what was given. ) 264 That is the position of the following, among others: A.

St�ger, Das Evangelium nach Lukas, Eng. tr. The Gospel According to St. Luke, Dublin, 1969, Vol. I, p. 119; A. B. Bruce, op. cit., Vol.

I, p. 506; R. C. H. Lenski, op. cit., p. 231; F. Godet, op. cit., Vol. I, p. 323.) 265 Meaning: But be in the habit of loving & and doing good and lending, etc.) 266 Lenski (op. cit., p. 235) disagrees, for, says he, enemies would not borrow from us.

Yet both the immediate context and the similar passage (verse 27) support the conclusion that the entire closely connected series of commands (love, do good, lend) has as its object your enemies. Some even favor the translation, But love your enemies, do good to them, and lend to them. Whether this phrase to them should be inserted is a minor point. It is certainly implied, though strict adherence to the original favors its omission in the translation.) 1 1 2 8 0 “tw://bible.?id=19.79.12|AUTODETECT|” 267 For other applications of the underlying figure see ) 7 1 -1 9 0 “tw://bible.?id=19.79.12|AUTODETECT|” Ps. 79:12) 1 1 -1 9 0 “tw://bible.?id=23.65.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.65.7|AUTODETECT|” Isa. 65:7) 1 1 -1 9 0 “tw://bible.?id=41.4.24|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=41.4.24|AUTODETECT|” Mark 4:24) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 268 Notes on Greek words, phrases, and constructions in 6:27 38 begin on page 358.) M. M. The Vocabulary of the Greek New Testament Illustrated from the Papyri and Other Non-Literary Sources, by James Hope Moulton and George Milligan) 269 Or: good (twice in this passage).) 270 Or: bad (twice in this passage).) 271) Among several dissenting explanations there are two to which I wish to call special attention:) a. That of F. Godet, op. cit., Vol. I, pp. 329, 330, namely, that Jesus here teaches what will happen to the people if they remain under the direction of the Pharisees. The further they advance in the school of such masters, the nearer they will come to & perdition.) 1 1 2 8 0 “tw://bible.?id=55.3.16|AUTODETECT|” Objection. The ring or the words, Everyone who is fully trained will be like his master, is positive. It reminds one of ) 7 1 -1 9 0 “tw://bible.?id=55.3.16|AUTODETECT|” II Tim. 3:16) 1 1 -1 9 0 0 , and not of anything having to do with perdition. ) 1 1 2 8 0 “tw://bible.?id=42.6.40|AUTODETECT|” b. That of S. Greijdanus, Korte Verklaring, Vol. I, p. 170. He regards ) 7 1 -1 9 0 “tw://bible.?id=42.6.40|AUTODETECT|” Luke 6:40) 1 1 -1 9 0 “tw://bible.?id=40.10.24|AUTODETECT|” as similar in meaning to ) 7 1 -1 9 0 “tw://bible.?id=40.10.24|AUTODETECT|” Matt. 10:24) 1 1 -1 9 0 “tw://bible.?id=40.10.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.25|AUTODETECT|” 25) 1 1 -1 9 0 0 . The sense then would be: a pupil must not expect to be treated better than his teacher. He will share his teacher s lot.) 1 1 2 8 0 “tw://bible.?id=40.10.24|AUTODETECT|” Objection. The contexts differ. Jesus at times used the same or a similar figure but with a different application. The treatment a teacher and his pupils can expect is stressed in ) 7 1 -1 9 0 “tw://bible.?id=40.10.24|AUTODETECT|” Matt. 10:24) 1 1 -1 9 0 “tw://bible.?id=40.10.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=42.6.40|AUTODETECT|” ; thorough training under the direction of their Master whose image they will reflect is the point in ) 7 1 -1 9 0 “tw://bible.?id=42.6.40|AUTODETECT|” Luke 6:40) 1 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” . In ) 7 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” Luke 22:27) 1 1 -1 9 0 “tw://bible.?id=43.13.16|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=43.13.16|AUTODETECT|” John 13:16) 1 1 -1 9 0 0 the emphasis is on humility.) 1 6 2 8 0 0 272 Notes on Greek words, phrases, and constructions in 6:39 45 begin on this page.) 273 Or: and the wreck of that house was complete.) 274 Luke represents Jesus as directly addressing his audience, using the second person plural, where Matthew uses the third. Something similar occurs in connection with The Beatitudes. In a sermon of far greater length than either of these summaries, or of both put together, the Master may very well have used both the second and the third.) 275 Or, as the Dutch saying goes, Zij zoeken spijkers op laag water, that is, they wait for the water to ebb in order to find nails!) N.T.C. W. Hendriksen, New Testament Commentary) 276 Notes on Greek words, phrases, and constructions in 6:46 49 begin on this page.)

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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