Lucas 6
F.B. Meyer · Citado em PreceptAustin
Lucas 6
Meyer - What as to the left cheek? That the right should have been struck is an incident which has happened to you altogether apart from your choice. It does not reveal your character in one way or the other, but your behaviour with respect to the left cheek will show immediately what you are. DISCIPLES SHOULD GIVE THE SHIRT OFF THEIR BACK Whoever takes away your coat (himation) , do not withhold your shirt (chiton) from him either - Another manifestation of "crazy love" about which the world knows nothing but desperately needs to see practiced by Christ followers, the only ones who can possibly exemplify this quality of love! Matthew has a parallel passage “If anyone wants to sue you and take your shirt (chiton), let him have your coat (himation) also." (Matthew 5:40+) So one could take away another's coat by either theft or suing (one sometimes wonders if the latter is too often not just a euphemism for the former? Just a thought to ponder in our sue-happy society!) John
Lucas 6
Meyer - What as to your cloak? Apparently your creditor can claim your tunic, and there is no merit in giving this up, any must have done as much; but when that is gone, what will you do about your cloak? This is the test of what you really are. But does our Lord mean that we should do literally as He says? Are we really to go the second mile, and turn the left cheek, and let our cloak go in the wake of our coat? These questions have been asked all along the ages, and answered as we answer them still. Each questioner must be fully persuaded in his own mind; and according to your faith, so it will be done unto you. Many saintly souls have yielded a literal obedience to these precepts. It is recorded of the eccentric but devoted Billy Bray that in going down into the pit, shortly after his remarkable conversion, an old companion gave him a stinging blow on the cheek. "Take that," he said, "for turning Methodist." In former times such an insult would never have been attempted, for the whole country knew that Billy Bray was an inveterate pugilist. All the answer that he gave, however, was, "The Lord forgive thee, lad, as I do, and bring thee to a better mind; I'll pray for thee." Three or four days after his assailant came to him under the deepest conviction of sin and asked his forgiveness. The head of the constabulary in a great district in India told me that when he became a Christian he found it necessary to withdraw from the Gymkana (which is the European club and society rendezvous in most Indian cities), and his action in this matter aroused very strong feeling against him amongst his former associates. One day, as he was driving on the highroad, a well-known society man, driving past him in the other direction, rose up in his dog-cart and cut at him a tremendous blow with his whip, saying as he swore, "Take that, you." My friend, who is a very powerful man and of commanding presence, took it quietly, waited his opportunity of doing this man a kindness, and I believe it was the means of his conversion also. In connection with a missionary society working among the tribes on the Congo, in which I am deeply interested, one of the missionaries resolved that he would teach a literal obedience to these words of our Lord, lest any evasion of them might lessen their authority over the hearts and lives of His people. His hearers were greatly interested and excited, and were not slow in putting the missionary to the test. On one memorable day they gathered around his house, and began asking for the articles which excited their cupidity, and which he had brought at such cost from home. In an hour or two his house was literally stripped, and his wife and he betook themselves to prayer, for, of course, it is impossible for Europeans to live in that climate without many accessories which are needless for the natives. But, in the evening, under the shadow of the night, one after another stole back bringing the articles which he had taken away, and confessing that it was impossible to retain it in his possession, because of the burden which had come upon his heart. Many such instances are probably occurring every day, and compel us to believe that there is a range of laws which should govern our dealings with our fellows, and which are only unfolded to those who live not by sight, but by faith in the Son of God. Faith has been called the sixth sense, and lays its hands on a third key-board of the great organ of existence. Far be it from us, therefore, to judge any who feel it to be their duty to obey these words of the Master in all literality. But even if to be taken literally there must be some reserves. For instance, when our Lord says, Resist not evil, it is impossible to apply His words universally. Suppose, for instance, as we pass along a road, we encounter a brutal man grossly maltreating a woman or a little child, or a gang of roughs assaulting a fellow traveller, it cannot be that we are forbidden to resist the wrongdoer to utmost of our power. The whole machinery of the eternal and invisible world is continually being called into requisition to succour us against" foul fiends," as Spencer puts it, and surely we may do much in these scenes of human existence. Clearly our Lord only forbids us to strike for purposes of private retaliation and revenge; we are not to be avengers in our personal quarrels, we are to guard against taking the law into our own hands lest our passion should drift us outside the warm zone of the love of God. It is the personal element in the resistance of wrong that our Lord forbids; but He would surely never arrest the soldier, policeman, or even the private citizen, from stopping, so far as possible, deeds of wrong and acts of criminal assault. If thieves break into your home, or wicked men should try to injure wife or child; or you should come on some poor Jew who is set on by robbers which strip him of his property, and beat him almost to death, you are bound to interfere with a prayer to God that He would succour you. And when the wrong has been done, as the Lord teaches us by His own behaviour, we may reprimand and remonstrate and appeal to the conscience and heart. When one of the officers of the court struck Jesus with his hand, Jesus answered him, "If I have spoken evil, bear witness of the evil; but if well, why smitest thou Me?" But there we must stop. We must not say in our heart, "I will be even with thee, and give thee as much as thou hast given me." It is equally our duty, as it seems to me, to take measures to arrest and punish the wrongdoer. Supposing that a man has wronged you, and that you have good reason to believe that he is systematically wronging others; if you have an opportunity of having him punished, you are absolutely obliged; as it seems to me, to take such action against him as will make it impossible for him to pursue his career of depredation. If your lot should be cast in a mining-camp in the Far West, which was dominated by some swaggering ruffian, and he assaulted you, I do not think that you would be contravening the law of Christ if you were to give him so strong a handling that his power for evil would be arrested from that hour. It being clearly understood that you put out of your heart all private revenge, all personal malice, and are living in a land where it is impossible to bring the wrongdoer before judge or jury, you may be compelled to act in a judicial capacity, doing for society what society could not do through its legalized officers and methods. Expostulation, argument, appeals to reason, might be employed first; but if these failed there would be necessity to use the only other argument that might be available. It is clear, also, that we cannot literally obey the Lord's injunction to give to everyone that asks. Else the world would become full of sturdy beggars, who lived on the hard-earned wages of the thrifty. And this would result in the undoing of society, and of the beggars themselves. Does God give to all who ask Him? Does He not often turn aside from the borrower? He knows what will hurt or help us; knows that to many an entreaty His kindest answer is a rebuff; knows that if He were to give us all we ask we should repent of having asked so soon as we awoke in the light of eternity. So when the drunkard or the drone asks me for money I steadfastly refuse. It is even our duty not to give money indiscriminately, and without full acquaintance with the applicant and his circumstances, for we may be giving him the means of forging more tightly the fetters by which he is bound to his sins. A piece of bread is the most we may bestow upon the mendicant until we have some knowledge of his character, his mode of life, and his real intentions. If only Christian people would resist the impulse to give money to beggars of all kinds, and reserve themselves for the more modest poor who suffer without making appeals, how much of the evil and sorrow of our time would be remedied! WHAT THEN DOES THE LORD REQUIRE OF US? (1) Do not take the law into your own hands. In the old Mosaic legislation it was enacted that as a man had done, so it should be done to him. "Eye for eye, tooth for tooth ", " hand for hand, foot for foot, burning for burning, wound for wound, strife for strife" (Exod. 21:24-25). But in the time of our Lord this had been interpreted as conferring on a man the right to retaliation and revenge. The Jews conveniently ignored Lev. 19:17-18, which expressly forbade the private infliction of punishment. When we are wronged we must refer the wrong to the great organized society of which we are part. Society will lay its hand on the wrongdoer. The judge who sits on the bench is not an individual, but the embodiment of society, the representative of law and order; and if he condemns a fellow-creature to penal servitude for life there is no kind of malice or vindictive feeling in his breast. (2) Turn Retaliation into Redemption. When struck on the cheek the instant impulse of the natural man is to strike back on the cheek of the smiter. There should be a second blow. But the Master says if there be a second blow, let it fall on your other cheek. Instead of inflicting it, suffer it. Instead of avenging yourself on the wrongdoer, compel yourself to suffer a second blow, in the hope that when you oppose your uncomplaining patience to his brutality you may effect his redemption. The first blow was of his malice, the second blow will be of your love, and this will set new looms at work within his heart, weaving the fabric of a new life. Thus the wrongs that men have done to God led Him to present the other cheek to them, when He sent them His only begotten Son, who, when He was reviled, reviled not again; when He suffered, He threatened not, but committed Himself to Him' that judgeth righteously. The patient sufferings of our Lord have melted the hearts of men; and, as in His case, so in a lesser extent it will be in ours. (3) Be large-hearted. "Freely ye have received, freely give." Do not be stingy and niggard in your behaviour towards men. You are obliged to yield the coat, give the cloak; you are compelled to go for one mile at least, now, out of sincere desire to serve the purposes of the commonwealth, go another. The law compels you to give your cabman a shilling for two miles; but give him an extra sixpence if you go to the extreme margin of that distance. The law compels you to pay your debts; but if you have incurred them, and they are rightfully due, pay them without haggling. There are certain duties in the home which fall to our lot to be performed: do them with a smile; that is the second mile. The husband must give the needed money to his wife for household expenditure; let him do it without grudging; that is his second mile. The employe must render certain services to his employer. If he renders these with a grudging spirit, doing only what he is paid to do, not entering into the spirit of his work, or doing it to the utmost of his power, he is like an impressed labourer, carrying the messages against his will; but as soon as he does his duty with alacrity and eagerness, even staying overtime to finish a piece of necessary service, that is his second mile. (4) The Master insists that we should cultivate an ungrudging, unstinting, and generous spirit. "God loveth a cheerful giver." Think of God in His incessant giving. Giving His sun and His rain; giving to the Church and the miser, the thankless and heartless, equally as to the loving and prayerful. That is to be our great model. We are to be stars, ever pouring our light on the vault of night; flowers, shedding fragrance, though on the desert air; fountains, though we rise in the lonely places of the world, where only the wild things of nature come to drink. Always giving love and help to this thankless and needy world, because so sure that as we give, we shall get; as we break our barley loaves and small fishes, our hands will be filled, and filled again, out of the storehouses of God. Freely ye have received, freely give; and in what measure ye mete, it shall be measured to you again. I want to add my testimony to the literal truth of these words. In my life I have found repeatedly that in proportion as I have given I have gotten, and that men have given into my bosom, according to heaven's own measure, pressed down, heaped up, and running over. For all this we need to have a new Baptism of Love. The love of God must be poured into our hearts by the Holy Spirit, who is given unto us. We must learn to unite ourselves with our Father's redemptive purpose, looking at the wrong done to us, not so much from our standpoint, but from that of the wrongdoer, with an infinite pity for all the poisonous passion which is filling his heart, and an infinite desire to deliver and save him. One thought for his welfare will thus overmaster all desire for our personal revenge, and we shall heap on his head the hot coals of our love, to melt his heart and save him from himself. (F. B. Meyer. The Directory of the Devout Life: Meditations on the Sermon on the Mount - This link is to an interesting vocal recording of this book - Chapter 11 is the preceding transcript; Written format) Hard Sayings —Luke 6:29 Russian novelist Leo Tolstoy tells a story of an old cobbler named Martin. After the death of his wife and child, he cried out in despair to a godly old friend, “What now is a man to live for?” His friend replied, “For God, Martin. For God.” “And how must one live for God?” Martin asked. “Christ has shown us the way,” said the believer. “Buy the Gospels and read. There you’ll find out how to live for God. There everything is explained,” he said. So that same day Martin bought a New Testament and began to read. The more he read, the more clearly he understood what God wanted of him and what it meant to live for God. And his heart grew lighter and lighter. Then one day Martin read Luke 6:27-35, and it suddenly hit him that Jesus’ words were hard sayings. He pondered the command in verse 29, “To him who strikes you on the one cheek, offer the other also.” As he began to see how his life didn’t measure up to Jesus’ words, he cried out, “O Lord, help me!” Obeying Christ can seem too hard, But we must come to see That all He asks is for our good To make life full and free. —D. De Haan The cost of obedience is nothing compared with the cost of disobedience. (Ed: Woe!) 'It's Only Candy' Read: Matthew 5:38-45 If anyone wants to sue you and take away your tunic, let him have your cloak also. —Matthew 5:40 Thinking It Over - Am I ever tempted to take justice into my own hands? What do these verses from Proverbs say about anger? Proverbs 15:1; 16:32; 19:11; 29:22. Always keep a cool head and a warm heart. Oswald Chambers - The Account With Persecution But I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also." Matthew 5:39 These verses reveal the humiliation of being a Christian. Naturally, if a man does not hit back, it is because he is a coward; but spiritually if a man does not hit back, it is a manifestation of the Son of God in him. When you are insulted, you must not only not resent it, but make it an occasion to exhibit the Son of God. You cannot imitate the disposition of Jesus; it is either there or it is not. To the saint personal insult becomes the occasion of revealing the incredible sweetness of the Lord Jesus. The teaching of the Sermon on the Mount is not - Do your duty, but - Do what is not your duty. It is not your duty to go the second mile, to turn the other cheek, but Jesus says if we are His disciples we shall always do these things. There will be no spirit of - "Oh, well, I cannot do any more, I have been so misrepresented and misunderstood." Every time I insist upon my rights, I hurt the Son of God; whereas I can prevent Jesus from being hurt if I take the blow myself. That is the meaning of filling up that which is behind of the afflictions of Christ. The disciple realizes that it is his Lord's honour that is at stake in his life, not his own honour. Never look for right in the other man, but never cease to be right yourself. We are always looking for justice; the teaching of the Sermon on the Mount is - Never look for justice, but never cease to give it. Let The Healing Begin: Luke 6:27-36 Pray for those who spitefully use you and persecute you. —Matthew 5:44 What goes through the minds of people whose lives are torn apart by a tragedy like murder? What keeps them going when a cherished loved one has been gunned down? For Mae Allen, the answer is prayer. Her husband Jimmy, a small-town Virginia jeweler, had a loyal clientele and a reputation for fair treatment of his customers. He was shot to death in his store 15 years ago, and his murderer is still unknown. On that cold winter afternoon, Jimmy Allen’s grandchildren were deprived forever of their loving Grandpa. Jimmy and Mae Allen’s 38-year marriage was cut short. And their daughter Vickie Fuquay, the mother of two of their grandchildren, had to depend on her mother’s comforting words to help her face the future without bitterness. Mae Allen told Vickie, “Before you go to bed tonight, pray for the man who shot your daddy. The fact that he did this shows he doesn’t know Jesus.” Pray for a killer? It’s not the natural response to such a tragedy, but it was the best way to let the healing begin. When the trials of this life make you weary And your troubles seem too much to bear, There's a wonderful solace and comfort In the silent communion of prayer. —Anon. To see beyond earth's shadows, look to Christ the light. A Misunderstood Command - Geoffrey, a dedicated believer, took seriously our Lord's command about turning the other cheek, yet he misunderstood the meaning of what Christ taught. When a man struck him, for example, he turned the other side of his face to his assailant and allowed him to hit it again. He said, "I have now fulfilled the Lord's command." Then he proceeded to pound his foe into submission. That's quite obviously not what Jesus had in mind. The Russian writer Leo Tolstoy also misinterpreted this command. He said that we should be completely nonresistant when people steal from us or hurt us. His theory was that the wicked would soon be so ashamed that they would correct their ways. But his logic was wrong. Society doesn't operate that way. Without the restraining force of the police, the wicked would completely overpower decent, law-abiding citizens. Let me turn the other cheek As You so often did; Let me feel the joy of love When saying, "I forgive." --Monroe The best way to get even is to forgive as you have been forgiven. Impossible? Read: Matthew 5:38-42 You have heard that it was said, “An eye for an eye and a tooth for a tooth.” But I tell you not to resist an evil person. —Matthew 5:38-39 When Nobel Chairman Gunnar John delivered his presentation speech for Martin Luther King’s 1964 Peace Prize, he quoted Jesus: “Whosoever shall smite thee on thy right cheek, turn to him the other also” (Matt. 5:39). As Mr. John noted: “It was not because he led a racial minority in their struggle for equality that Martin Luther King achieved fame. . . . [His] name will endure for the way in which he has waged his struggle.” In 1955, King had led a year-long, peaceful boycott to protest segregation on buses. He paid a high price. His home was bombed, and he was assaulted and arrested. He never retaliated. Eventually he was murdered. How contrary Dr. King’s peaceful example stands to my fleshly nature! I want justice now. I want retribution. I want others to pay for their wrongdoing, especially when it’s directed at me. What I do not want is to turn the other cheek and invite them to take another swing. Amid the injustices of life, may we have the courage, faith, and strength to turn the other cheek. It takes true strength to refuse to retaliate. (Ed: It takes supernatural strength from the Spirit!) Ending Escalation I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. —Matthew 5:39 The pastor of an inner-city church told his congregation: “Some people believe in ‘an eye for an eye.’ But in this neighborhood, it’s two eyes for an eye. You can never even the score; you can only raise the stakes.” The people nodded in solemn understanding of the reality they faced each day. We’ve seen it happen on a school playground or in our own homes—a child bumps into another during a game. The one who was bumped pushes back, and the shoving quickly grows into a fight. It’s the process of retaliation and escalation in which each act of revenge exceeds the one that provoked it. The cycle of escalation can be broken when a courageous, faith-filled person refuses to strike back.By David C. McCasland Lord, help me not retaliate When someone wants to pick a fight; Instead, give me the strength and faith To show Your love and do what’s right. —Sper Luke 6:30 "Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back KJV Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. Give to everyone who asks of you Lk 6:38; 11:41; 12:33; 18:22; Deuteronomy 15:7-10; Ps 41:1; 112:9; Pr 3:27,28; Pr 11:24,25; 19:17; 21:26; 22:9; Ezekiel 11:1,2; Isaiah 58:7-10; Eccl 8:16; Matthew 5:42-48; Acts 20:35; 2 Cor 8:9; 9:6-14; Ep 4:28 and Exodus 22:26,27; Nehemiah 5:1-19; Matthew 6:12; 18:27-30,35 Luke 6 Resources - Multiple Sermons and Commentaries Luke 6:29-30 The Actions of Kingdom Love - John MacArthur Luke 6:27-35 Radical Love - Steven Cole Luke 6:17-49 Jesus' Teaching - Darrell Bock Related Passages: Deuteronomy 15:7; 8 “If there is a poor man with you, one of your brothers, in any of your towns in your land which the LORD your God is giving you, you shall not harden your heart, nor close your hand from your poor brother; 8 but you shall freely open your hand to him, and shall generously lend him sufficient for his need in whatever he lacks. Proverbs 3:27; Do not withhold good from those to whom it is due, When it is in your power to do it. Proverbs 21:26 All day long he is craving, While the righteous gives and does not hold back. BE GENEROUS "TO A FAULT" Give to everyone who asks (aiteo - present tense) of you - See story of a missionary couple who literally did this in Africa! The first word in Greek is everyone to make sure we don't miss the all inclusive nature of this command. Give is present imperative emphasizing the necessity for the subject to depend on the Holy Spirit to obey/ Jesus gives a similar exhortation regarding giving Give, and it will be given to you. They will pour into your lap a good measure–pressed down, shaken together, and running over. For by your standard of measure it will be measured to you in return. (Luke 6:38+) Spurgeon exhorts us to "Be generous. A miser is no follower of Jesus. Discretion is to be used in our giving, lest we encourage idleness and beggary; but the general rule is, “Give to him that asketh thee.” Sometimes a loan may be more useful than a gift, do not refuse it to those who will make right use of it. These precepts are not meant for fools, they are set before us as our general rule; but each rule is balanced by other Scriptural commands, and there is the teaching of a philanthropic common-sense to guide us. Our spirit is to be one of readiness to help the needy by gift or loan, and we are not exceedingly likely to err by excess in this direction; hence the boldness of the command." John MacArthur makes an interesting comment - being willing to give to everyone who asks of you, takes place in the context of borrowing and lending (cf. Lk 6:34; Mt. 5:42). The assumption is that the person asking has a legitimate need, since Scripture condemns laziness and indolence (cf. Pr 6:6-12; 20:4; 24:30-34; 2 Th. 3:10). That a person may take advantage of a Christian’s generosity and not repay the loan should not keep the believer from graciously, lovingly meeting the need. (See Luke Commentary)
Lucas 6
Meyer says "“We are made sons by regeneration, through faith in the Son; but we are called to make our calling and election sure (2 Pe 1:10,11+)—to approve and vindicate our right to that sacred name. We can only do this by showing in word and act that the divine life (ED: Indwelling Spirit) and principles animate us.” For He Himself is kind (chrestos) to ungrateful (acharistos) and evil (poneros) men - "For" is a term of explanation. Jesus is explaining why we are considered as sons -- it is because this is the way the Father treats ungrateful and evil men. Unlike natural men thankfully there is no "tit-for-tat" with God. There is no self-centered "me first" reaction with God, even toward ungrateful and evil men! We are to imitate Him. He is our example. We are to learn from Him to be merciful to those who do not deserve mercy, even as He is merciful (and was merciful to us who did not deserve it!) The word kind is chrestos (from chráomai = furnish what is needed) means to be useful toward others, hence good-natured, mild, pleasant, not harsh or stern and in this case describing God's demeanor toward those who are ungrateful (this recalls God's kindness [chrestotes from chrestos] in Ro 2:4+), those who show Him no gratitude and do not express thankfulness or appreciation (even for their every breath or heartbeat!), which Paul tells us will characterize unregenerate men in the last days when "difficult times will come" (2 Ti 3:1+) "for men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful (same word Jesus uses here - acharistos), unholy." (2 Ti 3:2+)! In light of this context of men so flagrantly rebelling against God, God's kindness is absolutely amazing! And it sets a "high bar" for His children, which necessitates continual reliance on His Spirit's enabling power! We find a parallel teaching (and commandments) in Paul's letter to the Ephesians... Be (present imperative) kind (chrestos) to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you. Therefore be (present imperative - be continually becoming) imitators of God, as beloved children (cf SONS OF THE MOST HIGH); and walk (present imperative) in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma. (Eph 4:32+, Eph 5:1-2+) Expecting nothing in return - This is more literally "not despairing at all." ASV has "without despairing." The verb "expecting" is found only here and is apelpizo which is a combination of apo = from and elpizo = to hope, and literally means to cease from hope, to give up, and then to describe the despair of individuals who are without hope (as with an incurable illness, imminent death, poverty, or broken relationships Isaiah 29:19; Sirach 22:21; 27:21; 2 Maccabees 9:18; Shepherd of Hermas Vision 3:12:2)! Zodhiates has the following note on apelpizo... This word occurs only in Luke 6:35 in the phrase mēdén apelpízontes, “hoping for nothing again.” The phrase indicates that reward should be expected only from God. Jesus has already indicated that men are likely to do good to someone who might do good to them in return. Likewise, it is easy to lend to those who will repay and to love those who love us. The height of Christian virtue, however, is to love those that despise us most or those whom we despise most, i.e., our enemy. To be like Him, we must be “kind unto the unthankful and the evil” (Lk 6:35b)....Some would render apelpizo “to despair.” While this is philologically admissible, it does not agree with the context. It requires one to add an unfounded idea of causation to the meaning of the word, as “causing no one to despair” (a.t.). (Word Study Dictionary - NT) (Ed - the NKJV has "hoping for nothing in return," the NRSV has "despairing of no one.") Apelpizo is found in used in the Septuagint in the sense of “to despair” or “to be despaired” (Isa. 29:19). It was also used as a medical term for a terrible disease (as causing despair). Kind (good) (5543) chrestos from chraomai = furnish what is needed or from chresteuomai = to act kindly) has a basic meaning being well adapted to fulfill a purpose and so describes that which is useful, suitable, excellent, serviceable. It means goodness with a nuance of ‘serviceableness.' (as in Luke 5:39 where the old wine is fine or superior for use). Chrestos refers to morals in 1Cor 15:33 as those which are useful or benevolent. Kind as opposed to harsh, hard, bitter, sharp, caustic! In several NT verses (Lk 6:35, Ro 2:4+; Ep 4:32+; 1Pe 2:3+) the main idea of chrestos is kind, an adjective which includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional. Chrestos - 7v - easy(1), good(2), kind(2), kindness(2). Matt. 11:30; Lk. 5:39; Lk. 6:35; Rom. 2:4; 1 Co. 15:33; Eph. 4:32; 1 Pet. 2:3 Ungrateful (884)(acharistos from a = without + charizomai = to show favor or kindness - from charis- grace -- so this word in essence describes those "without grace") refers to men who are utterly destitute of any gratitude toward God or others (only 2 uses - here and 2 Ti 3:2+). These unregenerate men (and women) refuse to recognize the debt they owe to God. The strange characteristic of ingratitude is that it is the most hurting of all sins because it is the blindest. Lear's words remain true: "How sharper than a serpent's tooth it is to have a thankless child!" God is amazing for "He Himself is (still) kind to ungrateful and evil men"! And that is what He calls His children to be like! Try that in your own power! Holy Spirit, we need You! All the time! Amen! Evil (wicked, bad) (4190)(poneros from poneo = work or toil, cf poneria from poneros) means especially of a malignant and pernicious character and which is morally and/or socially worthless, wicked, base, and degenerate. Poneros denotes determined, aggressive, and fervent evil that actively opposes what is good. In other word poneros is not just bad in character (like kakos), but bad in effect (injurious)! Given this definition, it is not surprising that John uses poneros as a name for Satan writing "We know that we are of God, and that the whole world lies in the power of the evil one." (1 Jn 5:19+). Luke's uses of poneros - Lk. 3:19; Lk. 6:22; Lk. 6:35; Lk. 6:45; Lk. 7:21; Lk. 8:2; Lk. 11:13; Lk. 11:26; Lk. 11:29; Lk. 11:34; Lk. 19:22; Jn. 3:19; Jn. 7:7; Jn. 17:15; Acts 17:5; Acts 18:14; Acts 19:12; Acts 19:13; Acts 19:15; Acts 19:16; Acts 25:18; Acts 28:21 Principle of "Common Grace" - This teaches that God’s love extends even to His enemies. This universal love of God is manifest in blessings which God bestows on all indiscriminately. Theologians refer to this as common grace. This must be distinguished from the everlasting love God has for the elect (Jer 31:3), but it is a sincere goodwill nonetheless (cf. Ps 145:9). Common grace is evidence of the attribute of God's character known as His "GOODNESS". "Common grace" is a term theologians have propounded to refer to the general blessings God gives to men regardless of their spiritual state. Many blessings come from God without discrimination. Here Jesus tells us that God is kind to the righteous and the unrighteous. The earth flies through space, the seasons change, the rivers flow, the fields give forth their produce -- all for the general benefit of the human race. The worst sinner may get the best suntan or may run barefoot through the falling rain. Although they do not know it or appreciate it, that are a recipient of common grace and have just experienced a snippet of God's great goodness to undeserving mankind. Let us all bow in humble adoration and praise Him for His goodness which we speak of so glibly and so quickly take for granted. Forgive us O Lord. Amen. Don’t Laugh It Off. —Luke 6:35 Driving a huge truck over the icy roads of northern Alaska would seem to be a task that requires a sense of humor. But when one driver heard another driver named Alex laugh often and rather loudly over the truck-to-truck communication system, he grew irritated. So he made some disparaging remarks about Alex and his good-natured guffaws. Not long after that, the critical driver lost control of his big rig and ended up in a ditch—up to his axles in snow. And guess who came along the isolated road and saw his predicament? That’s right. Alex. So, what would you do? Keep on trucking right past with a hearty laugh at the other guy’s trouble? That’s not what Alex did. He stopped and spent several hours helping dig his critic out. When he was done, he simply said, “Any opportunity I can have to make amends, I’m happy to do it.” And then, of course, he laughed. What a lesson for all of us. Isn’t that what Christ commanded us to do in Luke 6—to help out even those who seem to be our enemies? The next time someone says something about you that you don’t like, think of Alex—and don’t just laugh it off. Do something positive for that person, and in so doing, you may make a friend. Doing good to those who hate us, Lord, is difficult to do; Help us by Your grace to love them, Praying they will turn to You. —Sper A good example is the best sermon. Who Killed The Dead Sea? Lk. 6:30-38 There is one who scatters, yet increases more; and there is one who withholds more than is right, but it leads to poverty. —Proverbs 11:24 The Dead Sea died of stinginess. Year after year it has received and not given. It has an inlet but no outlet. Likewise, the person who takes in what others offer spiritually but never gives anything out will become lifeless. A student went to a professor and complained that he wasn’t making progress in his studies. He then asked if he should find a tutor. “Get a tutor?” responded the wise professor. “What you need is a pupil!” The author of the letter to the Hebrews scolded the readers because instead of being teachers they were like babies, still drinking spiritual milk (Heb. 5:12). Jesus, however, taught that we are to be generous in giving service to others (Lk. 6:30-38). A man once said to me, “I never could get much out of the Bible until I began teaching a Sunday school class. Then I gave out the Word instead of just taking it in.” There is no better way to learn than by teaching others. How much do you give out after taking in? Study the Word, not only for personal blessing and profit but for sharing. Is your life a channel of blessing? Is the love of God flowing through you? Are you telling the lost of the Savior? Are you ready His service to do? —Smyth When you give help to another, you get a blessing in return. Luke 6:36 "Be merciful, just as your Father is merciful. KJV Be ye therefore merciful, as your Father also is merciful. just as your Father is merciful Matthew 5:48; Eph 4:31-32; Eph 5:1,2; 1 Pe 1:15-16 Luke 6 Resources - Multiple Sermons and Commentaries Luke 6:31-38 The Content of Kingdom Love - John MacArthur Luke 6:36-45 Judging Others, Judging Self - Steven Cole Luke 6:17-49 Jesus' Teaching - Darrell Bock Related Passages: Matthew 5:48+ “Therefore you are to be perfect, as your heavenly Father is perfect. Ephesians 4:31-32+ Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. 32Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you. Ephesians 5:1-2+ Therefore be (present imperative see our need to depend on the Holy Spirit to obey) imitators of God, as beloved children; 2 and walk (present imperative see our need to depend on the Holy Spirit to obey) in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma. 1 Peter 1:15-16+ but like the Holy One who called you, be holy (aorist imperative see our need to depend on the Holy Spirit to obey) yourselves also in all your behavior; 16 because it is written, “YOU SHALL BE HOLY, FOR I AM HOLY.” DISCIPLES PRACTICE A LIFESTYLE OF MERCY Be merciful (oiktirmon) , just as your Father is merciful (oiktirmon) - Jesus continues to describe actions of sons of the Most High. In the previous passage He describes sons are to be kind (to give to meet a need) and here to be merciful meaning to withhold judgment that others deserve even as God withholds judgment that we as sinners deserve. In other words mercy is God not giving us what we deserve. Grace is God giving us what we do not deserve. How can we as benefactors of His great mercy, not show mercy to others. Just as is a term of comparison calling for the "standard" of our mercy to be just like the "standard" of God's mercy! Just try (futilely) to accomplish this quality (and quantity) of mercy in your own natural power! However enabled by His Spirit, we can demonstrate to the lost world a "God-like" mercy and in so doing we give a proper opinion of Who God is to both the saved and the lost (Mt 5:16+). Be merciful - present imperative calls for continual exhibition of mercy (especially to those who do not deserve it) which is turn is possible only by continually being filled with and dependent on the power of the Holy Spirit to pour into (and through) our hearts this great grace of mercy! "Merciful is a characteristic of God often noted in the OT: Ex 34:6; Dt 4:31; Joel 2:13+; Jonah 4:2; 2 Sa 24:14. This remark also echoes the more common OT statements like Lev 19:2+ or Dt 18:13: “you must be holy as I am holy.” (NET) We are to be an audiovisual of Him. -Darrell Bock Mercy is not simply feeling compassion but exists when something is done to alleviate distress. This is nicely illustrated in the Old Testament by the "mercy seat" in the holy of holies. This was the place where the Lord God accepted the propitiatory (satisfactory) sacrifice to atone for the nation’s sins, once each year on the "Day of Atonement" (see Lev 16:2,13, 14, 15-note). Here at the mercy seat God was moved with pity and compassion for the sinful people, and took action to reconcile them to himself through accepting the blood of a goat in their stead. (See also notes on God's Attribute of Mercy). "Moral likeness proves parentage." - Plummer Just as your Father - Obviously we can't show perfect mercy like our Father, but we are to strive to imitate Him as we learn to rely on His Spirit and walk by the self-same Spirit (Gal 5:16+) Who continually "energizes" us spiritually, giving us supernatural desire and power (Php 2:13NLT+) to show ("work out" - Php 2:12+) God-like mercy. Paul gave the Ephesians a similar command to "Be (present imperative = as your habitual practice, enabled by the Spirit) kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you." (Eph 4:32+) Darrell Bock - Children of God, Jesus says, are called to imitate their heavenly Father. We are to be an audiovisual of him. For God is kind to the ungrateful and wicked. Be merciful, just as your Father is merciful. The call of the disciple to radical love is "like father, like child." As Plummer (1922:189) notes, "Moral likeness proves parentage." Jesus' ethical call to love is nothing more than a call to imitate the Father. And to love is to have mercy. (Luke 6:17-49 Jesus' Teaching) Warren
Lucas 6
Meyer - The meaning of the parable: He to whom on his part the knowledge of the divine truth is wanting cannot lead others who have it not to the Messianic salvation; they will both fall into the Gehenna of moral error and confusion on the way. (Luke 6) Robert Stein - How this parable relates to what has preceded is unclear. This might be a polemic addressed against false teachers, but Luke implied in the next verse (cf. also 6:20) that the disciples were the main audience to whom these teachings were addressed. Or the parable might describe the kind of inward character that causes one to keep the commands of 6:37–38, but this is far from evident. More probably, in light of the subject of 6:37–38, 41–42 (judging others), Luke understood the parable as referring to the danger of being blind to one’s own faults and at the same time judging others. If a disciple has not learned enough to see his or her own faults and yet judges others, how can such a person truly teach or correct others? Both teacher and pupil will be blind and fall into a pit. For a similar parallel in Paul, cf. Rom 2:19. (NAC-Luke)