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Warren Wiersbe · Citado em PreceptAustin
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Wiersbe says "The Sabbath is a reminder of the completion of "the old Creation," while the Lord's Day is a reminder of our Lord's finished work in "the new Creation" (2 Cor. 5:21+; Eph 2:10+; Eph 4:24+).The Sabbath speaks of rest after work and relates to the Law, while the Lord's Day speaks of rest before work and relates to grace." (See Wiersbe's thoughts on Sabbath) THOUGHT - Legalism in any form negates the freedom believers have in Christ for legalism counteracts grace which is the "air" a believer needs to breathe to live in freedom. Legalism steals God's blessings and replaces them with burdens. Are you practicing legalism in your Christian life? This can be very subtle to very overt, but both will snuff out the power of grace in our lives. Do you have a list of things to do which you would consider "spiritual" (like a morning quiet time) and if you don't accomplish them for some reason you feel guilty or feel like God won't bless you that day? If so, you have fallen into the subtle trap of legalism. One of the best passages in the Bible to use to check our motives and actions in the spiritual life is Paul's rhetorical question "Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?" (Gal 3:3+). Paul's point of course is that keeping rules will not progressively sanctify you. It will not transform you from glory to glory (cf 2 Cor 3:18+). It will not make you more and more like Jesus, but actually make you less like Jesus, for He was the the antithesis of a legalist. We need a daily reminder, that we began this "race of grace" by faith and we are to daily run by faith, not by keeping rules! Ray
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Wiersbe has a great comment - People who live only by “Is it lawful?” cannot understand our Lord’s principle, “Is it loving?” The scribes and Pharisees had transformed the Sabbath from a day of blessing into a day of bondage, and Jesus deliberately healed on the Sabbath so He could challenge them. It is always right to do good and to meet human need (Mic. 6:8), for love fulfills the law (Rom. 13:8–10). (Borrow With the Word) Jesus was in effect declaring open war on the Jewish traditions laden with legalism, and in this present case, He knew full well that what He was allowing His disciples to do would "get the goat" of the strict Pharisees who were following along just waiting for Him to make a mistake so they could pounce on Him. And now they felt they had their opportunity to attack. They thought to themselves that "We've got Him now. His men have broken our tradition." THOUGHT - In their deception the Pharisees thought they were worshipping God by keeping all of their rules, when in fact they were thoroughly displeasing to God! That's what "religion" without relationship will do. And we can fall into the same trap today, thinking if we go to church on Sunday, that is what God wants us to do. In part that may be true but it is so easy to come to church and miss Jesus by a mile, because we fall into the deception that our "tradition" will make us acceptable to God. The basic principle of 1 Sa 15:22 still applies "“Has the LORD as much delight in burnt offerings and sacrifices As in obeying the voice of the LORD? Behold, to obey is better than sacrifice, And to heed than the fat of rams." God wants our hearts. David affirms this principle writing "The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, You will not despise." (Ps 51:17+) The Pharisees were not broken in spirit, but prideful in spirit and that is why they failed to recognize the Lord of the Sabbath, even brazenly accusing Him of breaking the Sabbath! Beware of religious traditions (rituals)! Pharisees (5330)(pharisaios) is transliterated from Hebrew parash (06567 - to separate) which is from an Aramaic word peras (06537) ("Peres" in Da 5:28-note), signifying to separate, owing to a different manner of life from that of the general public. After the resettling of the Jewish people in Judea on their return from the Babylonian captivity, there were two religious groups among them. One party contented themselves with following only what was written in the Law of Moses. These were called Zadikim, the (so-called) "righteous one." The other group added the constitutions and traditions of the elders, as well as other rigorous observances, to the Law and voluntarily complied with them. They were called Chasidim or the pious, who beyond the legal requirements of ritual and ethical Jewish observance in daily life. From the Zadikim the sects of the Sadducees and Karaites were derived. From the Chasidim were derived the Pharisees and the Essenes. In 1 Macc 2:42RSV, among the persons who joined Mattathias against Antiochus IV (Epiphanes), about 167 b.c., are named the Asideans (Asidaíoi), who are described as voluntarily devoted to the law. The Asideans are mentioned also in 1 Macc 7:13RSV; 2 Macc14:6RSV. In the time of our Lord, the Pharisees were the separatists of their day, as well as the principal sect among the Jews. The Pharisees considered themselves much holier than the common people (Lk 18:11, 12+). They wore special garments to distinguish themselves from others (See Edersheim's description). PRINCIPLE TENETS OF PHARISEES: In opposition to the Sadducees, the Pharisees maintained the existence of angels and spirits and the doctrine of the resurrection (Acts 23:8+), which the Sadducees denied (Mt 22:23; Mk 12:18+; Lu 20:27+). The Pharisees made everything dependent upon God and fate (see Josephus, The Jewish Wars, ii.8.14 - scroll down). However, they did not deny the role of the human will in affecting events (see Josephus, Antiquities, xviii.1.3). They prided themselves on their ZEAL FOR TRADITION: The Pharisees distinguished themselves with their zeal for the traditions of the elders, which they erroneously taught was derived from the same fountain as the written Word itself (LIKE SOME RELIGIONS DO TODAY PLACING PRONOUNCEMENTS OF MERE MEN ON THE SAME PEDESTAL AS PROCLAMATIONS OF THE HOLY GOD!), claiming both to have been delivered to Moses on Mount Sinai (Mt 15:1-6; Mk 7:3-5). See also paradosis (3862), tradition, and éntalma (1778), a religious precept, versus entole (1785), commandment. (See more detailed notes from William Barclay) Baker's Evangelical Dictionary of Biblical Theology has an excellent summary of Pharisees. Pharisees in the Gospel of Luke and Acts - Lk. 5:17; Lk. 5:21; Lk. 5:30; Lk. 5:33; Lk. 6:2; Lk. 6:7; Lk. 7:30; Lk. 7:36; Lk. 7:37; Lk. 7:39; Lk. 11:37; Lk. 11:38; Lk. 11:39; Lk. 11:42; Lk. 11:43; Lk. 11:53; Lk. 12:1; Lk. 13:31; Lk. 14:1; Lk. 14:3; Lk. 15:2; Lk. 16:14; Lk. 17:20; Lk. 18:10; Lk. 18:11; Lk. 19:39; Acts 5:34; Acts 15:5; Acts 23:6; Acts 23:7; Acts 23:8; Acts 23:9; Acts 26:5; Phil. 3:5 Lawful (1832)(exesti from from ek = out + eimí = to be) is an impersonal verb, signifying "it is permitted, it is lawful" (or interrogatively, "is it lawful?"). Exesti occurs most frequently in the synoptic Gospels and the Acts, especially in Jesus' conflicts with the Pharisees over His actions (and those of His disciples) on the Sabbath (Matt. 12:2; 12:4; 12:10; 12:12, etc). BDAG - 1. to be authorized for the doing of something - it is right, is authorized, is permitted, is proper. 2. to be within the range of possibility, it is possible (Acts 2:29) Friberg notes exesti is an impersonal verb; (1) as denoting that there are no hindrances to an action or that the opportunity for it occurs it is possible, followed by an infinitive ( Acts 2.29); (2) predominantly as denoting that an action is not prevented by a higher court or by law it is permitted, it is lawful, it may be done (Mk 10.2) (Borrow Analytical Lexicon of the Greek New Testament) TDNT on exesti - “It is free,” denoting a. an action that is possible because there is occasion for it or no obstacle to it, b. an action that is not prevented by a higher norm or court, and c. an action to which there is no psychological or ethical block. In the NT the term mostly refers to God’s law or will with its specific demands, especially the OT law. Exesti - lawful(26), may(3), permissible(1), permitted(2). Matt. 12:2; Matt. 12:4; Matt. 12:10; Matt. 12:12; Matt. 14:4; Matt. 19:3; Matt. 20:15; Matt. 22:17; Matt. 27:6; Mk. 2:24; Mk. 2:26; Mk. 3:4; Mk. 6:18; Mk. 10:2; Mk. 12:14; Lk. 6:2; Lk. 6:4; Lk. 6:9; Lk. 14:3; Lk. 20:22; Jn. 5:10; Jn. 18:31; Acts 2:29; Acts 8:37; Acts 16:21; Acts 21:37; Acts 22:25; 1 Co. 6:12; 1 Co. 10:23; 2 Co. 12:4 Exesti is used only 3 times in the Septuagint - Ezra 4:14 (""it is not fitting"), Esther 4:2 ("no one was [permitted] to enter the king's gate wearing sackcloth and ashes"), Esther 8:12. QUESTION - What does the Bible say about legalism? How can a Christian avoid falling into the trap of legalism? ANSWER - The word “legalism” does not occur in the Bible. It is a term Christians use to describe a doctrinal position emphasizing a system of rules and regulations for achieving both salvation and spiritual growth. Legalists believe in and demand a strict literal adherence to rules and regulations. Doctrinally, it is a position essentially opposed to grace. Those who hold a legalistic position often fail to see the real purpose for law, especially the purpose of the Old Testament law of Moses, which is to be our “schoolmaster” or “tutor” to bring us to Christ (Galatians 3:24). Even true believers can be legalistic. We are instructed, rather, to be gracious to one another: “Accept him whose faith is weak, without passing judgment on disputable matters” (Romans 14:1). Sadly, there are those who feel so strongly about non-essential doctrines that they will run others out of their fellowship, not even allowing the expression of another viewpoint. That, too, is legalism. Many legalistic believers today make the error of demanding unqualified adherence to their own biblical interpretations and even to their own traditions. For example, there are those who feel that to be spiritual one must simply avoid tobacco, alcoholic beverages, dancing, movies, etc. The truth is that avoiding these things is no guarantee of spirituality. The apostle Paul warns us of legalism in Colossians 2:20-23: “Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do you submit to its rules: ‘Do not handle! Do not taste! Do not touch!’? These are all destined to perish with use, because they are based on human commands and teachings. Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence.” Legalists may appear to be righteous and spiritual, but legalism ultimately fails to accomplish God’s purposes because it is an outward performance instead of an inward change. To avoid falling into the trap of legalism, we can start by holding fast to the words of the apostle John, “For the law was given through Moses; grace and truth came through Jesus Christ” (John 1:17) and remembering to be gracious, especially to our brothers and sisters in Christ. “Who are you to judge someone else’s servant? To his own master he stands or falls. And he will stand, for the Lord is able to make him stand” (Romans 14:4). “You, then, why do you judge your brother? Or why do you look down on your brother? For we will all stand before God’s judgment seat” (Romans 14:10). A word of caution is necessary here. While we need to be gracious to one another and tolerant of disagreement over disputable matters, we cannot accept heresy. We are exhorted to contend for the faith that was once for all entrusted to the saints (Jude 3). If we remember these guidelines and apply them in love and mercy, we will be safe from both legalism and heresy. “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1).GotQuestions.org WILLIAM BARCLAY ON THE PHARISEES Barclay's notes on the Pharisees and the ministry of Jesus - If we are to understand what happened to Jesus we must understand something about the Law, and the relationship of the scribes and the Pharisees to it. When the Jews returned from Babylon about 440 b.c. they knew well that, humanly speaking, their hopes of national greatness were gone. They therefore deliberately decided that they would find their greatness in being a people of the law. They would bend all their energies to knowing and keeping God’s law. The basis of the law was the Ten Commandments. These commandments are principles for life. They are not rules and regulations; they do not legislate for each event and for every circumstance. For a certain section of the Jews that was not enough. They desired not great principles but a rule to cover every conceivable situation. From the Ten Commandments they proceeded to develop and elaborate these rules. Let us take an example. The commandment says, “Remember the Sabbath day to keep it holy”; and then goes on to lay it down that on the Sabbath no work must be done (Exodus 20:8–11). But the Jews asked, “What is work?” and went on to define it under thirty-nine different heads which they called “Fathers of Work.” Even that was not enough. Each of these heads was greatly sub-divided. Thousands of rules and regulations began to emerge. These were called the Oral Law, and they began to be set even above the Ten Commandments. Again, let us take an actual example. One of the works forbidden on the Sabbath was carrying a burden. Jeremiah 17:21–24 says, “Take heed for the sake of your lives, and do not bear a burden on the Sabbath day.” But, the legalists insisted, a burden must be defined. So definition was given. A burden is “food equal in weight to a dried fig, enough wine for mixing in a goblet, milk enough for one swallow, oil enough to anoint a small member, water enough to moisten an eye-salve, paper enough to write a custom-house notice upon, ink enough to write two letters, reed enough to make a pen” … and so on endlessly. So for a tailor to leave a pin or needle in his robe on the Sabbath was to break the law and to sin; to pick up a stone big enough to fling at a bird on the Sabbath was to sin. Goodness became identified with these endless rules and regulations. Let us take another example. To heal on the Sabbath was to work. It was laid down that only if life was in actual danger could healing be done; and then steps could be taken only to keep the sufferer from getting worse, not to improve his condition. A plain bandage could be put on a wound, but not any ointment; plain wadding could be put into a sore ear, but not medicated. It is easy to see that there was no limit to this. The scribes were the experts in the law who knew all these rules and regulations, and who deduced them from the law. The name Pharisee means “The Separated One”; and the Pharisees were those who had separated themselves from ordinary people and ordinary life in order to keep these rules and regulations. Note two things. First, for the scribes and Pharisees these rules were a matter of life and death; to break one of them was deadly sin. Second, only people desperately in earnest would ever have tried to keep them, for they must have made life supremely uncomfortable. It was only the best people who would even make the attempt. Jesus had no use for rules and regulations like that. For him, the cry of human need superseded all such things. But to the scribes and Pharisees he was a law-breaker, a bad man who broke the law and taught others to do the same. That is why they hated him and in the end killed him. The tragedy of the life of Jesus was that those who were most in earnest about their religion drove him to the Cross. It was the irony of things that the best people of the day ultimately crucified him. From this time on there was to be no rest for him. Always he was to be under the scrutiny of hostile and critical eyes. The opposition had crystallized and there was but one end. Jesus knew this and before he met the opposition he withdrew to pray. The love in the eyes of God compensated him for the hate in the eyes of men. The approval of God nerved him to meet the criticism of men. He drew strength for the battle of life from the peace of God—and it is enough for the disciple that he should be as his Lord. (Daily Study Bible) Here is another description of the Pharisees by
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Wiersbe adds that Jesus "wanted to give the people a new Sabbath of rest (Mt 11:28–30+), but they would not receive it." (Borrow Wiersbe's Expository Outlines on the New Testament - excellent resource) Lord (master, owner)(2962)(kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign, in this case sovereign over the Sabbath, so revered by the religious Jews. It is so sad that the Jews venerated the Day and violated the "Day Star" (2Pe 1:19KJV+) the very One Who at His return will be recognized even by those who pierced Him (Rev 1:7+) as the "bright and morning star" (Rev 2:28+; Rev 22:16+)! Uses of kurios in Luke's gospel - Lk. 1:6; Lk. 1:9; Lk. 1:11; Lk. 1:15; Lk. 1:16; Lk. 1:17; Lk. 1:25; Lk. 1:28; Lk. 1:32; Lk. 1:38; Lk. 1:43; Lk. 1:45; Lk. 1:46; Lk. 1:58; Lk. 1:66; Lk. 1:68; Lk. 1:76; Lk. 2:9; Lk. 2:11; Lk. 2:15; Lk. 2:22; Lk. 2:23; Lk. 2:24; Lk. 2:26; Lk. 2:39; Lk. 3:4; Lk. 4:8; Lk. 4:12; Lk. 4:18; Lk. 4:19; Lk. 5:8; Lk. 5:12; Lk. 5:17; Lk. 6:5; Lk. 6:46; Lk. 7:6; Lk. 7:13; Lk. 7:19; Lk. 9:54; Lk. 9:59; Lk. 9:61; Lk. 10:1; Lk. 10:2; Lk. 10:17; Lk. 10:21; Lk. 10:27; Lk. 10:39; Lk. 10:40; Lk. 10:41; Lk. 11:1; Lk. 11:39; Lk. 12:36; Lk. 12:37; Lk. 12:41; Lk. 12:42; Lk. 12:43; Lk. 12:45; Lk. 12:46; Lk. 12:47; Lk. 13:8; Lk. 13:15; Lk. 13:23; Lk. 13:25; Lk. 13:35; Lk. 14:21; Lk. 14:22; Lk. 14:23; Lk. 16:3; Lk. 16:5; Lk. 16:8; Lk. 16:13; Lk. 17:5; Lk. 17:6; Lk. 17:37; Lk. 18:6; Lk. 18:41; Lk. 19:8; Lk. 19:16; Lk. 19:18; Lk. 19:20; Lk. 19:25; Lk. 19:31; Lk. 19:33; Lk. 19:34; Lk. 19:38; Lk. 20:13; Lk. 20:15; Lk. 20:37; Lk. 20:42; Lk. 20:44; Lk. 22:33; Lk. 22:38; Lk. 22:49; Lk. 22:61; Lk. 24:3; Lk. 24:34; Allen Ross - Jesus’ second argument is from the Law in general (Num. 28:9-10); technically, the priests violated the Law every Sabbath by the work that they did. Of course the priests were not guilty, because the same Law that ruled on the Sabbath made them priests. Since the Law established their duties, the Law established the right of the priests to break the Law and to do some pretty hard work at the altar. Jesus uses this to argue from the lesser to the greater by analogy: if that was permitted for the priests, how much more for someone greater than the priests, or the temple itself. His analogy works only because He actually is greater than the temple and the priests. And the argument of the gospel is that Jesus and His kingdom are greater than the temple and all the priests and prophets and kings of the past. The point that Jesus makes then, is that in the Old Testament the laws of Sabbath were superseded by the duties of the priests, and so in His day the laws of the Sabbath were superseded by His duties as the Messiah and Redeemer. It shows there is a greater authority present than the ordinary leaders. Because the Son of Man was present, the Law would be superceded. He temple represented the presence of God with His people; but the presence of Jesus meant that God was with them in mortal flesh. And so (IN MATTHEW'S ACCOUNT) Jesus rebukes the Pharisees for missing the point of the Law, which is mercy (see Hos. 6:6). The spirit of the Law was life and peace with God, and at the heart of that was mercy. But they were so worked up over the cultic ritual laws that they missed the spirit of the Law. They really did not understand the Law because they were so busy looking at details, mostly prohibitions in this case. But now as accusers they stood accused. And the accused, the disciples, were declared innocent because the one greater than the Temple was there. To refer to Himself as the LORD of the Sabbath means that He can handle the Sabbath laws any way that He wants, or can supercede them in the same way that the temple service of priests superseded Sabbath observance. As LORD of the Sabbath Jesus is the Son of Man, the divine Creator, the covenant God. And as LORD of the Sabbath Jesus the Messiah has authority over the temple too. Mattoon - As Christ's authority was in conflict with the authority of the Pharisees, the same conflict continues today in our own personal lives. Christians find themselves in conflict with Christ and His Word. Do you acknowledge the authority of Jesus Christ in your own life? Are you yielded to His will and Word? Do you acknowledge His ownership of your life? These are the fields of battle in the life of the believer. Each day we are to submit to His lordship, yet, our flesh doesn't want to do this, thus, the battle rages in our heart. Paul spoke of this struggle. Romans 7:23-25... But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. [24] O wretched man that I am! who shall deliver me from the body of this death? [25] I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. This conflict with our flesh is why we are challenged from the Scriptures to yield to Him and His will. We are reminded of His ownership. Romans 12:2- And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. 1 Corinthians 6:19-20.... What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? [20] For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. Is Christ the master of your life? This is a good decision to make in spite of the opposition you may receive from other people. You can only serve one master. It might as well be the Lord. Matthew 6:24- No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. John Kenneth Galbraith, in his autobiography, A Life in Our Times, illustrates the devotion of Emily Gloria Wilson, his family's housekeeper: It had been a wearying day, and I asked Emily to hold all telephone calls while I had a nap. Shortly thereafter the phone rang. Lyndon Johnson was calling from the White House. "Get me Ken Galbraith. This is Lyndon Johnson." "He is sleeping, Mr. President. He said not to disturb him." "Well, wake him up. I want to talk to him." "No, Mr. President. I work for him, not you." When I called the President back, he could scarcely control his pleasure. "Tell that woman I want her here in the White House." President Johnson was impressed by the loyalty of this woman for the man she served. We too, should have that same kind of devotion to the commands of Christ. (Treasures from the Scriptures ) QUESTION - What does it mean that Jesus is the Son of Man? ANSWER - Jesus is referred to as the “Son of Man” 88 times in the New Testament. In fact, Son of Man is the primary title Jesus used when referring to Himself (e.g., Matthew 12:32; 13:37; Luke 12:8; John 1:51). The only use of Son of Man in a clear reference to Jesus, spoken by someone other than Jesus, came from the lips of Stephen as he was being martyred (Acts 7:56). Son of Man is a title of humanity. Other titles for Christ, such as Son of God, are overt in their focus on His deity. Son of Man, in contrast, focuses on the humanity of Christ. God called the prophet Ezekiel “son of man” 93 times. In this way, God was simply calling Ezekiel a human being. Son of man is simply a periphrastic term for “human.” Jesus Christ was truly a human being. He came “in the flesh” (1 John 4:2). Son of Man is a title of humility. The Second Person of the Trinity, eternal in nature, left heaven’s glory and took on human flesh, becoming the Son of Man, born in a manger and “despised and rejected by mankind” (Isaiah 53:3). The Son of Man had “no place to lay his head” (Luke 9:58). The Son of Man ate and drank with sinners (Matthew 11:19). The Son of Man suffered at the hands of men (Matthew 17:12). This intentional lowering of His status from King of Heaven to Son of Man is the epitome of humility (see Philippians 2:6–8). Son of Man is a title of deity. Ezekiel may have been a son of man, but Jesus is the Son of Man. As such, Jesus is the supreme example of all that God intended mankind to be, the embodiment of truth and grace (John 1:14). In Him “all the fullness of the Deity lives in bodily form” (Colossians 2:9). For this reason, the Son of Man was able to forgive sins (Matthew 9:6). The Son of Man is Lord of the Sabbath (Mark 2:28). The Son of Man came to save lives (Luke 9:56; 19:10), rise from the dead (Mark 9:9), and execute judgment (John 5:27). At His trial before the high priest, Jesus said, “I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (Matthew 26:64). This statement immediately ended the trial, as the court accused the Lord of blasphemy and condemned Him to death (verses 65–66). Son of Man is a fulfillment of prophecy. Jesus’ claim before the high priest to be the Son of Man was a reference to the prophecy of Daniel 7:13–14, “In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.” Daniel saw glory, worship, and an everlasting kingdom given to the Messiah—here called the “Son of Man”—and Jesus applied this prophecy to Himself. Jesus also spoke of His coming kingdom on other occasions (Matthew 13:41; 16:28). The author of Hebrews used a reference to the “son of man” in the Psalms to teach that Jesus, the true Son of Man, will be the ruler of all things (Hebrews 2:5–9; cf. Psalm 8:4–6). The Son of Man, in fulfillment of Old Testament prophecy, will be the King. Jesus was fully God (John 1:1), but He was also fully human (John 1:14). As the Son of God and the Son of Man, He is deserving of both titles. GotQuestions.org Gotquestions - What does it mean that Jesus is the Lord of the Sabbath? Answer: The phrase “the Lord of the Sabbath” is found in Matthew 12:8, Mark 2:28, and Luke 6:5. In all three instances Jesus is referring to Himself as the Lord of the Sabbath or, as Mark records it, “The Son of Man is Lord even of the Sabbath” (Mark 2:28). In these verses, Jesus is proclaiming that He is the One who exercises authority even over the rules and regulations that govern the Sabbath day. As such, Jesus was proclaiming to the world, especially to the legalistic Pharisees, that He was greater than the Law and above the laws of the Mosaic Covenant because, as God in flesh, He is the Author of those laws. Unable to keep the Law, however, the Pharisees had instituted a complex and confusing system of Sabbath laws of their own that was oppressive and legalistic. They had set up strict laws regarding how to observe the Sabbath, which included 39 categories of forbidden activities. In essence, these religious leaders had made themselves lords of the Sabbath, thus making themselves lords over the people. As Creator, Christ was the original Lord of the Sabbath (John 1:3; Hebrews 1:10). He had the authority to overrule the Pharisees’ traditions and regulations because He had created the Sabbath—and the Creator is always greater than the creation. Furthermore, Jesus claimed the authority to correctly interpret the meaning of the Sabbath and all the laws pertaining to it. Because Jesus is Lord of the Sabbath, He is free to do on it and with it whatever He pleases. As Lord of the Sabbath, Jesus had the right, power, and authority to dispense it in any way He pleased, even to the abolishing of it and reinstituting it as the Lord’s Day, a day of worship. Since the Lord of the Sabbath had come, He who is the only true “Sabbath rest” made the old law of the Sabbath no longer needed or binding. When He said, “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27), Jesus was attesting to the fact that, just as the Sabbath day was originally instituted to give man rest from his labors, so did He come to provide us rest from laboring to achieve our own salvation by our works. Because of His sacrifice on the cross, we can now forever cease laboring to attain God’s favor and rest in His mercy and grace. Steven Cole on the Sabbath Confrontation - Luke presents the Pharisees’ confrontation with Jesus’ disciples over their picking grain on the Sabbath to show the growing tension between the Jewish leaders and Jesus and to show that He is Lord of the Sabbath. The Law of Moses allowed for picking the grain as you walked through a neighbor’s field (De 23:25). The problem, in the Pharisees’ minds, was that picking grain was reaping, rubbing the grain was threshing, blowing away the husks was winnowing, and the whole process was preparing food. All this was work according to their rules, and thus forbidden on the Sabbath. So the disciples were not breaking God’s Sabbath commandment, but rather the rabbinic refinement of that commandment. Jesus and the disciples were challenging pharisaic custom. But surprisingly, Jesus did not point out that His critics were following the commands of men rather than the commands of God. Instead, He took an incident from the life of David (1Sa 21:1-7) in which he violated the letter of the law in order to meet human needs. David and his men were fleeing from Saul. They came to the Tabernacle, where David asked the priest for the consecrated bread, which was put on the table of shewbread and replaced each Sabbath. The priests could then eat the old bread (Lev 24:9). But in this case, David and his men, who were not priests, ate the bread. Jesus’ point is that legitimate human need (hunger) superseded the letter of the ceremonial law. People take precedence over ritual, even if that ritual is ordained by God. His critics were probably thinking and about ready to ask, “What makes you think that you can compare yourself with David?” But then Jesus makes the stunning claim that He, the Son of Man, is the Lord of the Sabbath! Since God had instituted the Sabbath at creation (Ge 2:1-3), as well as stipulated it in the Ten Commandments through Moses, Jesus was saying that He was above Moses and was in fact on the same level as God who originated the Sabbath command! As the Lord of the Sabbath, Jesus had the authority to interpret the force, intent, and limits of the Sabbath law. As the next incident and many others in the Gospels show, Jesus challenged the legalistic approach of the Pharisees, which was not God’s intent in giving the Sabbath law. Legalism always kills the joy of the good news that Jesus came to bring. It is a common problem in our day, but there is a lot of confusion about it. So we need to be careful to understand what it is and what it is not. In the first place, obedience to God’s commandments is not legalism. Jesus often emphasized the importance of obedience to God’s Word. The Bible is full of various rules, some negative, some positive, which God has commanded for our good. Keeping them is not legalism. Being under grace does not mean that we are free to disobey God or hang loose with regard to His moral commandments. Secondly, keeping manmade rules is not necessarily legalism. There are many areas not specified in the Bible where we need some rules to function as a Christian family or church. While these human rules are not as important as the commands of Scripture, there is a proper place for them and keeping them is not tantamount to legalism. For example, if your parents set a curfew for you, they are not being legalistic and you are not free to disregard their curfew because you’re “under grace”! So what is legalism? Essentially, it is an attitude of pride in which I congratulate myself for keeping certain standards and condemn those who do not keep them. Usually the legalist thinks that his conformity to these rules makes him acceptable to God, either for salvation or sanctification. Invariably, these standards are not the great commandments of the Bible, such as loving God with all your heart and your neighbor as yourself. Most often they are external things which the legalist is able to keep (see Mt 23:23-28). The legalist judges spirituality by external conformity to certain rules. “Do you keep the Sabbath as we have defined it? Very well.” It doesn’t matter whether your heart is full of pride or lust or greed. What matters is that you keep the Sabbath rules. Legalists ignore motives and inner (TRUE) righteousness. What matters to them is outward conformity. God hates that sort of thing, because it stems from the flesh (Isa 1:11-14). God is concerned that we please Him from our hearts. What about this matter of the Sabbath? Is Sunday the Christian Sabbath? Are we required to observe it as the Jews observed Saturday? If not, does it apply in any way to us? After all, it is one of the Ten Commandments, and all of the others apply to us! If you want a more detailed treatment, I refer you to my message, “God’s Day of Rest” (Ge 2:1-3 [12/17/95]). But briefly, I think that in reacting against legalism concerning the Lord’s Day, we’ve thrown the baby out with the bath water. The principle of setting one day in seven apart for worship and rest is a gift that God has given to the human race for our benefit. “The Sabbath was made for man.” If we treat every day the same, except that on Sunday we attend a church service, we’re missing the blessing God intended by giving us the Sabbath commandment. We should set apart the Lord’s Day as a special day for worship and for rest from our normal duties. If we do not, we will suffer for it. Clearly, we are not under the rigorous regulations which applied to the Jewish nation, where God demanded that a man caught gathering sticks on the Sabbath should be stoned (Nu 15:32-36). But neither are we free to shrug off the Sabbath principle completely. Some say that Christ is to be Lord of all our time, so we don’t have to set apart one day a week to Him. That’s like saying that since all our money belongs to God, we don’t have to give regularly. God knows how we’re made and that we need one day a week to worship, to rest, and to reflect on spiritual matters. There is a biblical basis for arguing that that day should be Sunday. So even though we are not under the letter of the Jewish Law, there is an abiding principle of setting apart unto the Lord one day each week. We don’t do it to earn points with God or to check it off our list to prove that we’re spiritual. We don’t take pride in our observance of the Lord’s Day and condemn those who are not up to our level of spiritual insight. But we should set aside the Lord’s Day out of love for Him, in order to honor Him. So, asceticism and legalism kill the joy of the gospel Jesus came to bring. (Avoiding Gospel Killjoys Luke 5:33-6:5) J C
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Wiersbe - As a result of this miracle, Jesus was hated even more; for miracles of themselves do not change the sinful human heart. The scribes and Pharisees even joined with the Herodians in their plot to destroy Jesus! (Mark 3:6) (Borrow Wiersbe's Expository Outlines on the New Testament) Filled (4092)(pimplemi from the obsolete pláō = to fill) to fill, to make full, to complete. Luke's first use in Lk 1:15 describes John the Baptist's being filled with the Holy Spirit even in his mother's womb (cf Lk 1:41). Luke describes Zacharias as filled with the Spirit (Lk 1:67). In Lk 4:28 he describes the synagogue "filled with rage" in response to Jesus' teaching. In Lk 5:26 he describes the multitude as "filled with fear" (apparently reverential fear as they were glorifying God). At Pentecost and the coming of the Spirit, "they were all filled with the Holy Spirit." (Acts 2:4, cf Peter in Acts 4:8, those who just prayed in Acts 4:31). The religious leaders were filled with jealousy (Acts 5:17, Jews in Acts 13:45) and put the apostles in jail. Paul would be filled with the Spirit (Acts 9:17). To reiterate, a simple study of Luke's uses demonstrates that what fills a person is what controls a person. This begs the question - Do you seek to begin each day filled with the Spirit? (Eph 5:18-note). Pimplemi in Luke and Acts - Lk. 1:15; Lk. 1:23; Lk. 1:41; Lk. 1:57; Lk. 1:67; Lk. 2:6; Lk. 2:21; Lk. 2:22; Lk. 4:28; Lk. 5:7; Lk. 5:26; Lk. 6:11; Lk. 21:22; Acts 2:4; Acts 3:10; Acts 4:8; Acts 4:31; Acts 5:17; Acts 9:17; Acts 13:9; Acts 13:45; Acts 19:29 Rage (454)(anoia from a = without + nous = mind) describes the characteristic of one who is without understanding (anoos), a wild, mindless rage, one that is empty of understanding. In this passage the idea is that of an irrational (not understandable) anger like one who is insane. They were "out of their mind" with internal anger. Thayer says in this context anoia is "madness expressing itself in rage." The only other use of anoia is twice in 2 Ti 3:9 "But they will not make further progress; for their folly will be obvious to all, just as Jannes’s and Jambres’s folly was also." Paul is using the OT example of these men to emphasize to Timothy that sooner or later the folly of false teachers and preachers becomes obvious to all. Gilbrant on anoia - Literally anoia means “not understanding.” Thucydides could say that “to make war (polemēsai) is much anoia” (2.61), i.e., it is foolish (Liddell-Scott). The writer of Proverbs understood anoia to be related to deception (Pr 14:8) and characteristic of a child (Pr 22:15). The Preacher, too, associated anoia with youthful folly (Ecclesiastes 11:10), but he made a link between anoia and anger (thumon [cf. 2349] here translates the Hebrew kā‛as̱, “anger,” “to be angry”). It refers to the malice, hatred, and violence of Simon, who plotted against Onias the High Priest (2 Maccabees 4:6RSV “folly”). So, we see that anoia not only means foolishness in the sense of a “lack of understanding or intelligence” (see Wisdom of Solomon 15:18RSV), it also carries a nuance (determined by context) of malicious folly or anger that is irrational. (Complete Biblical Library Greek-English Dictionary) Anoia - 5x in the Septuagint - Job 33:23; Ps. 22:2; Pr 14:8 ("foolishness of fools is deceit"); Pr 22:15 ("Foolishness is bound up in the heart of a child"); Eccl. 11:10 Related Resources: What does the Bible say about anger? What does the Bible say about controlling your temper? Is it wrong to be angry with God? How can I know for sure that my anger is righteous indignation? What does the Bible say about managing/controlling emotions? Was Jesus ever angry? Steven
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Wiersbe - Once again, Luke mentions our Lord’s retirement to pray (Lk 5:16). He had important decisions to make, and His enemies were after Him; so it was necessary that He pray. This is a good example for us to follow in our own ministries (James 1:5). (Borrow Wiersbe's Expository Outlines on the New Testament) John
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Wiersbe - Why did He pray all night? For one thing, He knew that opposition against Him was growing and would finally result in His crucifixion; so He prayed for strength as He faced the path ahead. Also, He wanted the Father's guidance as He selected His 12 Apostles, for the future of the church rested with them. Keep in mind that one of the Twelve would betray Him, and Jesus knew who he was from the beginning (John 6:64). Our Lord had real human emotions (Luke 22:41-44; Heb. 5:7-8), and it was through prayer that He made this difficult choice. (Borrow Be Compassionate - Luke 1-13) Pray (4336) (proseuchomai from pros = toward, facing, before [emphasizing the direct approach of the one who prays in seeking God’s face] + euchomai = originally to speak out, utter aloud, express a wish, then to pray or to vow. Greek technical term for invoking a deity) in the NT is always used of prayer addressed to God (to Him as the object of faith and the One who will answer one’s prayer) and means to speak consciously (with or without vocalization) to Him, with a definite aim. The imperfect tense signifies Jesus is praying over and over, again and again. He did not fall asleep while praying as so many of us do in early morning hour! Spent the whole night (1273)(dianukteriuo from diá = through + nuktereúō = to pass the night from núx = night) means to pass the night and this is the only NT use (a hapax legomenon). It describes His prayer as continuing throughout the entire night. To watch through the night. Medical writers used it of whole night vigils. Prayer (4335)(proseuche from pros = toward or immediately before + euchomai = to pray or vow) is the more general word for prayer and is used only of prayer to God. The prefix pros would convey the sense of being immediately before Him and hence the ideas of adoration, devotion, and worship. The basic idea is to bring something, and in prayer this pertains to bringing up prayer requests. In early Greek culture an offering was brought with a prayer that it be accepted. Later the idea was changed slightly, so that the thing brought to God was a prayer. In later Greek, prayers appealed to God for His presence. Proseuche is used 37 times in the NT. Note the concentration of prayer in the early church! (see uses in Acts below) What has happened to us as a church in America? How might this relate to how infrequently we see the power of the Lord at work in our midst? Is your church a praying church? Luke's uses of proseuche - Lk. 6:12; Lk. 19:46; Lk. 22:45; Acts 1:14; Acts 2:42; Acts 3:1; Acts 6:4; Acts 10:4; Acts 10:31; Acts 12:5; Acts 16:13; Acts 16:16 ILLUSTRATION - Sir George Adam Smith tells how he and his guide were climbing the Weisshorn in the Swiss Alps. It was stormy and they were making their climb on the sheltered side of the peak. When they reached the summit, they were filled with the exhilaration. Sir George forgot about the fierce winds, leaped up and was nearly blown over the edge to the glacier below! The guide grabbed hold of him and exclaimed:“On your knees, sir! You are safe here only on your knees!” Prayer drives us to God! – Prayer doesn’t pull God toward my will, but helps me to align with His will! Sledding And Praying Now it came to pass in those days that [Jesus] went out to the mountain to pray, and continued all night in prayer to God. —Luke 6:12 When the snow flies in Michigan, I like to get my grandkids, grab our plastic sleds, and go slipping and sliding down our backyard. We zoom down the hill for about 10 seconds, and then climb back up for more. When I travel to Alaska with a bunch of teenagers, we also go sledding. We are hauled by bus nearly to the top of a mountain. We jump on our sleds and, for the next 10 to 20 minutes (depending on levels of bravery), we slide at breakneck speeds down the mountain, holding on for dear life. Ten seconds in my backyard or 10 minutes down an Alaskan mountain. They’re both called sledding, but there is clearly a difference. I’ve been thinking about this in regard to prayer. Sometimes we do the “10 seconds in the backyard” kind of praying—a quick, spur-of-the-moment prayer or a short thanks before eating. At other times, we’re drawn to “down the mountain” praying—extended, intense times that require concentration and passion in our relationship with Him. Both have their place and are vital to our lives. Jesus prayed often, and sometimes for a long time (Luke 6:12; Mark 14:32-42). Either way, let us bring the desires of our heart to the God of the backyards and the mountains of our lives.By Dave Branon Lord, please challenge us to pray constantly—both in short sessions and long. As we face the valleys, hills, and mountains of our lives, may we lift our hearts and minds to You in constant communication. The heart of prayer is prayer from the heart. GOTQUESTIONS Luke 6:12-13 Why pray? What is the point of prayer when God knows the future and is already in control of everything? If we cannot change God's mind, why should we pray?" Rod Mattoon - Walter Rauschenbusch gives some great principles on praying. 1. Be simple and direct in your secret prayer. The grace of simplicity is not to be despised in public prayer; but when we call on God in secret, any formality or elaborateness in our petitions is an offense. 2. Pray audibly. You need not lift your voice to be heard in the street, but it is vastly better to pray not merely in your thoughts but also with words. The utterance of our wants helps us to define them. 3. Be honest in your secret prayer. Do not express any want that you do not feel. Do not confess any fault that you do not mean to forsake. Do not keep anything back. Remember that it is He that searcheth the heart to whom you are speaking. 4. Pray earnestly. The words need not be loud, but the desire should be intense. The effectual fervent prayer of a righteous man availeth much. No listless, drowsy petitioning will serve. 5. Do not mock God in your prayers. Do not beg Him to come to you. You know that He is never far from any soul that seeks Him. That prayer is answered before you utter it. 6. Do not ask God to do for you that which He has expressly bidden you to do. Pray always with special reference to the needs of the day and the hour—the warfare to be waged, the temptations to be resisted, the work to be done, the sorrow to be borne. Put your life into your prayer and let it be the most real and the most immediate business of your life. ILLUSTRATION I have been asked, "What is the best position to pray?" The story about three preachers answers this question. Three preachers were talking about prayer in general and the appropriate and effective positions for prayer. As they were talking, a telephone repairman was working on the phone system in the background. One minister shared that he felt the key was in the hands. He always held his hands together and pointed them upward as a form of symbolic worship. The second suggested that real prayer was conducted on your knees. The third suggested that they both had it wrong. The only position worth its salt was to pray while stretched out flat on your face. By this time the phone man couldn't stay out of the conversation any longer. He interjected: "I found that the most powerful prayer I ever made was while I was dangling upside down by my heels from a power pole, suspended forty feet above the ground!" Beloved, don't worry about your position, just pray! (Treasures from the Scriptures) Related Resources: Prayer Quotes Pithy Prayer Phrases Prayer - Greek Words for Prayer Prayer Devotionals and Illustrations Prayer Hymns and Poems Prayer Quotes Prayer Quotes, Devotionals and Illustrations Praying His Word Praying in the Spirit Spurgeon's Gems on Prayer
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Wiersbe has an interesting note on Simon the Zealot noting that "perhaps the word Zelotes translates from the Hebrew word qanna which means "jealous for God, zealous for God's honor." (It is transliterated in Matt. 10:4 as "Simon the Canaanite" [qanna].) Whether Simon was known for his zeal to honor God, or his membership in a subversive organization, we cannot be sure—possibly both." (Borrow Be Compassionate - Luke 1-13) It is interesting that Matthew's background as a Roman collaborator (tax collectors were hired by the Romans) would have ostensibly led to a natural (and presumably extreme) antagonism between he and Simon the Zealot who obviously disliked the Romans (and presumably those who collaborated with them). The fact that Jesus had prayed (so that these two potentially incompatible individuals were in the Father's will) and He was led to chose these two polar opposites who would be able to work together shows not only the power of prayer but the power of Jesus' influence in their life, not to mention the power of the life transforming Gospel that they must have heard many times a day. There is surely a powerful lesson here for all of us in the Body of Christ, where Matthew the tax collector types are frequently juxtaposed to Simon the Zealot types. If they are both believers, transformed by the Gospel, they should be able to coexist as equals for we all stand on the same level at the foot of Jesus' Cross! Do you know some Matthews and Simons who are having difficult working together for the Kingdom? This background on Jesus' disciples would be good for them to study (you probably should lead the study however!) Darrell Bock writes "One (Matthew) would have collected monies for Rome, while the other (Simon the Zealot) would have fought to overcome Roman sovereignty. Yet in Jesus they became part of the same community, functioning side by side. These are people from diverse strata and perspectives, woven together by Jesus into a newly formed community. Finally there is Judas, who is named with the note that he would betray Jesus. Even the seeds of discord and rejection were present in the inner circle. So it was after a night in prayer." (The IVP New Testament Commentary Series – Luke)
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Wiersbe has an interesting comment - Jesus came down to “a level place” (NKJV) (“plain,” KJV) on the side of the mountain, and there He preached the apostles’ “ordination sermon.”...You can summarize the sermon in four words: being (vv. 20–26), loving (vv. 27–36), forgiving (vv. 37–45), and obeying (vv. 46–49). (Borrow Wiersbe's Expository Outlines on the New Testament) Robert Stein comments that "One should not read into this a parallel to Moses’ descent from the mountain (Ex 32:1-35), since Luke’s Sermon on the Plain does not possess any allusions or echoes of Moses’ having received the law on a mountain and going down to give it to the people. (See Luke: An Exegetical and Theological Exposition) Stood on a level place - KJV has "stood in the plain." John MacArthur feels this was a level place on the side of the mountain mentioned in Mt 5:1+ and thus it was not a different sermon but is Luke's condensed version of the Sermon on the Mount. Luke's sermon version is 30 verses which is much shorter than the sermon in Matthew (107 verses). A T Robertson agrees with MacArthur writing "There is little doubt that the discourses given by Matthew and Luke are the same, Matthew locating it on “the mountain,” and Luke “on a level place,” which might easily be a level spot on a mountain. (See note at end of this book, note 9.) Observe that they begin and end alike, and pursue the same general order. Luke omits various matters of special interest to Matthew’s Jewish readers (e.g. Matt. 5:17–42), and other matters that he himself will give elsewhere (e.g. Luke 11:1–4; 12:22–31); while Luke has a few sentences (as ver. Lk 6:24–26, 38–40), which are not given by Matthew. (See A Harmony of the Gospels) NET Note on on a level place - Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5–7. Sermon on the Plain/Mount A large crowd of His disciples - Remember as discussed below that all these disciples were not necessarily believers (cf the action of the "disciples" in Jn 6:66). The designation His disciples does indicate that they were following him from town to town, listening and ostensibly learning from His teaching. They are distinguished by Luke from the great throng, which would be those coming to see Jesus and/or be healed by Him, but not necessarily following Him as one of His disciples.
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Wiersbe - In His ordination sermon for the apostles, Jesus emphasized the true spiritual values of life in contrast to the false values of the Pharisees (Matt. 23). Comfortable living is not always Christian living. (Borrow With the Word) MacArthur on the blessings - The first three deal with how the sinner sees himself as poor, hungry and sorrowful. The fourth one is how the world sees the sinner. (The Character of a True Christian- 2) And turning His gaze (ophthalmos - eyes) toward His disciples (mathetes) - Literally this reads "having lifted up his eyes to His disciples." Here we see that Jesus was clearly focusing on the training of His recently named apostles. Of course, He is also teaching the other non-apostolic disciples, who were following Him and finally He is also speaking to the people in the the large crowd. Luke begins with the Savior's gaze (and O what a gaze it must have been!) while Matthew begins "opening His mouth He began to teach them." (Mt 5:1+).
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Wiersbe comments on Jesus emphasis on the blessing on the poor instead of the rich and famous - Imagine how surprised they were when they heard Jesus describe happiness in terms just the opposite of what they expected! They discovered that what they needed most was not a change in circumstances but a change in their relationship to God and in their outlook on life. Jesus was not teaching that poverty, hunger, persecution, and tears were blessings in themselves. If that were true, He would never have done all He did to alleviate the sufferings of others. Rather, Jesus was describing the inner attitudes we must have if we are to experience the blessedness of the Christian life (ED: COMPARE CIRCUMCISION OF THE HEART). We should certainly do what we can to help others in a material way (James 2:15-17; 1 John 3:16-18), but we must remember that no amount of "things" can substitute for a personal relationship with God....Jesus was not glorifying material poverty; rather, He was calling for that brokenness of heart that confesses spiritual poverty within (Luke 18:9-14+; Phil. 3:4-14). The humble person is the only kind the Lord can save (Isa. 57:15; 66:2; 1 Peter 5:6). If you compare "The Beatitudes" with Isaiah 61:1-3 and Luke 4:18, you will see that our Lord's emphasis was on the condition of the heart and not the outward circumstances. Mary expressed this same insight in her song of praise (Luke 1:46-55). (Borrow Be Compassionate - Luke 1-13) The opposite of being "poor in spirit" is having a spirit that is full of self. -- Preacher's Outline & Sermon Bible KINGDOM OF GOD PAST, PRESENT, FUTURE FROM BIBLE.ORG Yours is the kingdom of God - This is the blessing to the one who recognizes and acknowledges their spiritual poverty and need for rescue from that poverty by the Gospel. They enter the Kingdom of God having been formerly in the Kingdom of darkness, the Kingdom of Satan (Col 1:13+, Acts 26:18+). Jesus made it clear how one entered the Kingdom of God declaring to Nicodemus "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.....Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God." (Jn 3:3, 5+). The verb "IS" is in the present tense meaning it is RIGHT NOW, TODAY, continually (and forever) yours as a believer in Jesus Christ! This is an incredible promise! Notice the dramatic contrast - the poor receive the Kingdom of God, something the richest person in history could not purchase and something which is imperishable, undefiled and will not fade away, reserved in heaven for you! (1Pe 1:4+). You can live for the things and pleasures of this world, which are destined to perish. Or, you can submit yourself to Jesus Christ and live for His present and coming kingdom. --Steven Cole Steven
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Wiersbe observes that "The four "woes" all share a common truth: you take what you want from life and you pay for it. If you want immediate wealth, fullness, laughter, and popularity, you can get it; but there is a price to pay: that is all you will get. Jesus did not say that these things were wrong. He said that being satisfied with them is its own judgment. H.H. Farmer wrote that "to Jesus the terrible thing about having wrong values in life and pursuing wrong things is not that you are doomed to bitter disappointment, but that you are not; not that you do not achieve what you want, but that you do" (Things Not Seen, Nishbet [London], p. 96). When people are satisfied with the lesser things of life, the good instead of the best, then their successes add up only as failures. These people are spiritually bankrupt and do not realize it." (Borrow Be Compassionate - Luke 1-13) Woe (ouai) to you who are rich (plousios) - Woe means you are cursed, even though you do not feel now it, believe it or know it, for it will soon be fulfilled and will be forever! Better enjoy your time now, for this is as good as it gets! The first thing Jesus addresses is riches, materialism and calls down a "curse" on the wealthy, prophesying that their end is pain, grief, horror, lamentation, intense hardship and distress! And they cannot buy their way out! Literally the text reads "But woe to you -- the rich" (no verb "are" in the Greek). God's Word Translation bluntly says "But how horrible it will be for those who are rich. They have had their comfort." NLT = "What sorrow awaits you who are rich, for you have your only happiness now." 'Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see Luke 1:53; 12:16; 14:12; 16:1, 21–22; 18:23; 19:2; 21:1. These woes are unique to Luke.' (NET) Darrell Bock notes "One of the dangers of wealth is that it can lead one to believe a life of independence is possible--a view that Jesus teaches is arrogant and misguided (Luke 12:13-21+). The world's values are not God's values. The reversal portrayed in the beatitudes and woes reflects the idea that "the one with the most toys" often loses. God's blessing can be found in surprising places. It rests on those who rest in him." (Luke 6:17-49 Jesus' Teaching) “Do you think I’ll be remembered after I die?” --Malcolm Forbes “He who dies with the most toys wins.” --supposedly popularized by Malcolm Forbes Steven
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Wiersbe - True love (Lk 6:27–45). Yes, God’s people have their enemies, even as Jesus did; and we must be Christlike in the way we treat them. We must be giving and forgiving; and we must pray for them, not that God would destroy them but that He would change them. The best way to conquer an enemy is to make him a friend. Keep your heart right with God (Lk 6:45) and the Lord will produce the good fruit in your life. (Borrow With the Word) Love (25) (agapao) essentially calls us to love our enemies just as God loves His enemies, "For God so loved (agapao) the world (Who hates Him - Ro 5:10+, Jn 15:18) that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life." (John 3:16+)!
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Wiersbe - How should we treat our enemies? We must love them, do them good, and pray for them. Hatred only breeds more hatred, "for man's anger does not bring about the righteous life that God desires" (James 1:20, NIV). This cannot be done in our own strength, but it can be done through the power of the Holy Spirit (Rom. 5:5; Gal. 5:22-23). We must not look at these admonitions as a series of rules to be obeyed. They describe an attitude of heart (Ed: A heart controlled by the love of the Holy Spirit) that expresses itself positively when others are negative, and generously when others are selfish, all to the glory of God. It is an inner disposition, not a legal duty. We must have wisdom to know when to turn the other cheek and when to claim our rights (John 18:22-23; Acts 16:35-40). Even Christian love must exercise discernment (Phil. 1:9-11). (Borrow Be Compassionate - Luke 1-13) Mattoon - This verse does not mean we should give whatever anyone asks of us. We are not required to respond to every foolish, selfish request made of us. Sometimes to give a person what he wants, but does not need, is a detriment to that person, doing him more harm than good. Giving must never be such as to encourage a person in laziness and in shiftlessness, for such giving can only hurt that person. It is seldom, perhaps, never good to give to a man that is able to work, but will not work. The unlimited government policies which give money to those who are too lazy or unwilling to work or blow their earnings on gambling and drink has, in fact, destroyed their character. Unlimited giving is never a good thing, for the poor or for your kids, and it is certainly not the theme of this section of Scripture. Teach your kids the value of work and to earn some of the things they want. (Treasures from the Scriptures) Bock - Resources are not to be hoarded, but generously dispensed. Paul reflects a similar attitude in 1 Timothy 6:8-18. In the case of theft, there is to be no pursuit of retribution. Such self-denial is the essence of love. The consummate example is the cross. Jesus gave to those who had taken. IVP Background Commentary - Here Jesus may allude to beggars, quite common in the ancient East, and poorer people seeking loans. In Jewish Palestine beggars were usually only those in genuine need, and most were unable to work; farmers generally sought loans to plant crops. Jewish society emphasized both charity and responsibility. Matthew
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Wiersbe writes that "Two principles stand out: we must treat others as we would want to be treated (Luke 6:31), which assumes we want the very best spiritually for ourselves; and we must imitate our Father in heaven and be merciful (Luke 6:36). The important thing is not that we are vindicated before our enemies but that we become more like God in our character (Luke 6:35). This is the greatest reward anyone can receive; far greater than riches, food, laughter, or popularity (Luke 6:24-26). Those things will one day vanish, but character will last for eternity. We must believe Matthew 6:33+ and practice it in the power of the Spirit." (Borrow Be Compassionate - Luke 1-13) IVP Background Commentary - That human mercy should reflect God’s mercy became a common Jewish saying (e.g., the Letter of Aristeas see entry 208 = "For if you understood everything you would be filled with pity, for God also is pitiful.") (ED: This is fascinating because most Jews lacked the "power Source" the Holy Spirit, and yet they still understood to a degree God's great attribute of mercy.) (See The IVP Bible Background Commentary) Merciful (3629)(oiktirmon from the verb oikteiro in turn from oiktos = compassion, pity = compassion or pity which in turn is said to be derived from the interjection oi = "Oh!"; see also study of cognate - oiktirmos) is an adjective which describes one who is concerned about another's unfortunate state or misery" (BDAG), one who has pity, one who is compassionate being moved or motivated by sympathy. The Lord is the Source of mercy. When we demonstrate mercy, we are like the Father because this is one of His great attributes. Oiktirmon is used more often in the Septuagint (15x) almost always describing the compassion of Yahweh (Ex 34:6; Dt. 4:31; Neh 9:17; Neh. 9:31;Ps 78:38, 86:15, 103:8, 111:4, 112:4, 145:8, Joel 2:13, Jonah 4:2) The only other NT use is James 5:11+ where we read "We count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord’s dealings, that the Lord is full of compassion (polusplagchnos) and is merciful (oiktirmon)." Oiktirmon - 15x in 15v in the Septuagint - Ex 34:6; Dt. 4:31; Jdg 5:30; 2 Chr. 30:9; Neh 9:17; Neh. 9:31; Ps. 78:38; Ps. 86:15; Ps. 103:8; Ps. 109:12; Ps. 111:4; Ps. 112:4; Ps. 145:8; Lam. 4:10; Joel 2:13; Jon. 4:2 ILLUSTRATION - General Oglethorpe once said to John Wesley, “I never forgive and I never forget.” Wesley replied, “Then, sir, I hope you never sin.” If we are sinners who need mercy, we must show God’s mercy to those who have wronged us. Jesus goes on to show us that rather than judging others, our focus should be on judging ourselves. (Luke 6:36-45 Judging Others, Judging Self) Changing Hearts - Luke 6:36 On the last day of the US Civil War, officer Joshua Chamberlain was in command of the Union army. His soldiers lined up on both sides of the road that the Confederate army had to march down in surrender. One wrong word or one belligerent act and the longed-for peace could be turned to slaughter. In an act as brilliant as it was moving, Chamberlain ordered his troops to salute their foe! No taunting here, no vicious words—only guns in salute and swords raised to honor. When Jesus offered His words about forgiveness in Luke 6, He was helping us understand the difference between people of grace and people without grace. Those who know His forgiveness are to be strikingly unlike everyone else. We must do what others think impossible: Forgive and love our enemies. Jesus said, “Be merciful, just as your Father is merciful” (v. 36). Grant us the courage to end our conflicts by Your grace. Imagine the impact in our workplaces and on our families if we were to embrace this principle. If a salute can make armies whole again, what power there must be in Christ’s grace reflected through us! Scripture gives evidence of this in Esau’s embrace of his deceitful brother (Gen. 33:4), in Zacchaeus’s joyful penance (Luke 19:1–10), and in the picture of a father racing to greet his prodigal son (Luke 15). With the grace of Christ, may we let this be the final day of bitterness and dispute between our enemies and us. Lord, we know how the gentle power of forgiveness can bring healing in relationships. Grant us the courage to end our conflicts by Your grace. Anger almost always vanishes in the face of grace. Where Is My Focus? —Luke 6:36 My mother, who was a single parent in Singapore, employed a nanny to take care of us children while she was at work. Only many years later did I realize how profoundly my nanny had influenced my thinking and behavior. She used to tell us, “If people treat you well, treat them better than they have treated you; but if they treat you badly, treat them worse than they have treated you!” For a long time, I did not even realize that I had been living according to this “tit for tat” philosophy. It made me calculating in my response to kindness, and vengeful in my response to unkindness. So when I became a Christian, I found it difficult to obey Bible passages that tell us how to treat others. I didn’t like the command to “be merciful, just as your Father also is merciful” (Luke 6:36) because I had the wrong focus. I was always looking at what others had done or were likely to do to me, instead of what God had done and continues to do for me. My real problem was forgetting how merciful God was to me—and it showed in the way I responded to people. We all need to remember that we don’t deserve God’s mercy. Then we can be merciful to others—no matter how they treat us. —AL When wronged by those who wish us harm, Lord, teach us what to say; Help us respond with Christlike love— With good their deeds repay. —Bosch When offended, don't respond in kind; respond with kindness. Luke 6:37 "Do not judge, and you will not be judged; and do not condemn, and you will not be condemned; pardon, and you will be pardoned. KJV Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: BGT Καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε· καὶ μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. ἀπολύετε, καὶ ἀπολυθήσεσθε· NET "Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven. CSB "Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. ERV And judge not, and ye shall not be judged: and condemn not, and ye shall not be condemned: release, and ye shall be released: ESV "Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; NIV "Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. NLT "Do not judge others, and you will not be judged. Do not condemn others, or it will all come back against you. Forgive others, and you will be forgiven. NRS "Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven; YLT 'And judge not, and ye may not be judged; condemn not, and ye may not be condemned; release, and ye shall be released. GWN "Stop judging, and you will never be judged. Stop condemning, and you will never be condemned. Forgive, and you will be forgiven. NKJ "Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be forgiven. NAB "Stop judging and you will not be judged. Stop condemning and you will not be condemned. Forgive and you will be forgiven. MIT Cease being judgmental, and you certainly will not be judged. Stop passing sentences of condemnation on others, and you will not be condemned. Forgive, and you will be forgiven. NJB Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven. ASV And judge not, and ye shall not be judged: and condemn not, and ye shall not be condemned: release, and ye shall be released: DBY And judge not, and ye shall not be judged; condemn not, and ye shall not be condemned. Remit, and it shall be remitted to you. BBE Be not judges of others, and you will not be judged: do not give punishment to others, and you will not get punishment yourselves: make others free, and you will be made free: NAS "And do not judge and you will not be judged; and do not condemn, and you will not be condemned; pardon, and you will be pardoned. NIRV "If you do not judge others, then you will not be judged. If you do not find others guilty, then you will not be found guilty. Forgive, and you will be forgiven. RSV "Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; RWB Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: WEB Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: Do not judge, and you will not be judged Isaiah 65:5; Mt 7:1; Ro 2:1,2; 14:3,4,10-16; 1 Cor 4:3-5; James 4:11-12 pardon, and you will be pardoned Lk 17:3,4; Mt 5:7; 6:14,15; 18:35; Mk 11:25,26; 1 Cor 13:4-7; Eph 4:32; Col 3:13 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: John 7:24 Do not judge (present imperative with a negative see our need to depend on the Holy Spirit to obey) according to appearance, but judge (present imperative) with righteous judgment. COMMENT - "Righteous judgment" implies we are in communion with God, that our conscience is clear, that we are filled with His Spirit, and we are motivated by a desire to further His glory. Fulfill these requirements [among others] and then you can "judge according to appearance." 1 Corinthians 4:5+ Therefore do not go on passing judgment (present imperative with a negative see our need to depend on the Holy Spirit to obey) before the time, but wait until the Lord comes Who will both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God. Galatians 6:1-2+ Brethren, even if anyone is caught in any trespass, you who are spiritual, restore (present imperative see our need to depend on the Holy Spirit to obey) such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted. 2 Bear (present imperative see our need to depend on the Holy Spirit to obey) one another’s burdens, and thereby fulfill the law of Christ. James 4:11-12+ Do not speak against (present imperative with a negative see our need to depend on the Holy Spirit to obey) one another, brethren. He who speaks against a brother or judges his brother, speaks against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge of it. 12 There is only one Lawgiver and Judge, the One who is able to save and to destroy; but who are you who judge your neighbor? DISCIPLES DO NOT JUDGE OR CONDEMN BUT PARDON! Judge not is a misunderstood, abused and misused Biblical text that even the lost have memorized! - People Magazine was interviewing a well-known actor who was defending the moral indiscretions of former President Clinton. "Why should we be upset over such a thing? We're all sinners, and it just shows that President Clinton is just like the rest of us. The Bible says, 'Judge not, that ye be not judged." Whenever Christians warn against or condemn our society for its loss of moral moorings, it is not uncommon to have them misquote Matthew 7:1 or Luke 37 to counter our "judgmental attitude", but as discussed in this section such a use represents a distortion of what Jesus actually meant in context (remember context is "king" in [accurate] interpretation). Clearly Jesus was not forbidding one from making moral evaluations which is the way this actor and the unregenerate world interprets this verse. They say "Do not judge. Do not make moral evaluations. Do not condemn anything." Wrong! That is not what Jesus is commanding, for all through the Gospels He teaches we are to continually make moral judgments about both issues and people (cp Jesus' moral judgment regarding adultery - Mt 5:27, 28+) If we interpreted Matthew 7:1 the way the world wants us to interpret it, we could not say there was such a thing as adultery... it's just an "affair" (note the world's euphemistic way of toning down evil.) Christians as salt and light are to make sound moral judgments, but we must do so with a humble, loving attitude for nothing is more harmful to the cause of Christ than believers who cry out with a shrill voice using harsh language which condemns others (there is only one Judge) with an angry, unkind attitude. The point is that believers are not to manifest a judgmental, critical, fault-finding attitude, always being negative, always carping about things, always being aware of minor problems in the lives of others while oblivious to the faults they are demonstrating in there negative, judgmental attitudes. Believers can and should make Spirit-led moral judgments, but not in an unloving, unkind manner. We are never to despise others or regard them with contempt. As we have often heard, God hates the sin, but loves the sinner, which is why He sent His Son. We are to "be imitators of God, as beloved children and walk in love." (Ep 5:1, 2+) Do not judge (krino) and you will not be judged (krino - divine passive); and do not condemn (katadikazo), and you will not be condemned (katadikazo - divine passive) - Do not judge...do not condemn - Both are in the present imperatives with a negative = Stop doing this or don't begin doing this is the idea. Both uses of "will not" are two successive negatives in Greek (ou me = double negative, strongest way of negating something in Greek) signifying that this will absolutely not happen! Condemn (katadikazo) is somewhat like an extension of judge, for when one condemns he sets himself as the "executioner" of the person who he has judged. This passage is often quoted by those who does not want to hear or abide by the authority of God's Word. (My children would frequently throw this in my face when I was "judgmental" of some bad behavior in which they were involved! "Don't Judge, dad. That's what the Bible says, isn't it?" Yes, but...) Jesus does not mean that we are never, in any sense or to any extent, judge another's actions or words. Notice Lk 6:37 is in the context of Lk 6:41-42 (cf Mt 7:1+ with Mt 7:5+) which indicates that when one's own life is pure (not hypocritical) he or she should seek to take the speck out of their brother's eye (cf Gal 6:1-2+), but doing so without being censorious. And we need to be especially careful when judging someone's motives from just observing their actions. Sadly my experience has been that Christians are often a very judgmental group (and I include myself). We tend to be critical of each other. We tend to pick apart sermons or various aspects of a worship service, that are not exactly to our liking! If you are looking for faults to correct, try looking in a mirror. Censorious, hypocritical, self-righteous, or other kinds of unfair judgments are forbidden. On the other hand the church is in a desperate need for sound Biblical correction. Some actually misapply Luke 6:37 (and Mt 7:1) to avoid correction. My children memorized this verse at a young age! "It is one thing to exercise judgment, and quite another to have a judgmental attitude. Max Ander writes that "It is one thing to exercise judgment, and quite another to have a judgmental attitude. One is an action that might be carried out with right or wrong motives; the other is a negative character quality... This is the central application of Mt 7:1-5. Our habitual response to Scripture must be to say, "What about me?" rather than, "What about others?" (See Holman New Testament Commentary) Ray Pritchard explains what our Lord does not mean by the command "Do not judge" writing that "Jesus is not saying we should never pass any sort of judgment. Every day we make hundreds of judgments about things around us. It is not wrong, for instance, to sit on a jury and render a verdict. Nor it is wrong for an admissions committee to decide which students to accept and which to reject. Nor it is wrong for an employer to decide who gets a promotion and who doesn’t. Nor is it wrong for schools to judge certain students worthy of high honor at graduation. Nor is it wrong for Glenbrook North High School to expel the students who participated in that ugly hazing incident and to ban them from attending graduation ceremonies. We all have to make decisions every day that involve other people. We pass judgment on appearance, behavior, speech, deportment, attitude, work ethic, productivity, keeping or breaking a promise, guilt or innocence, which person we believe and which person we do not believe. Whatever the words of Jesus mean, they can’t mean that we never pass judgment in any sense at any time. (Judge Not!) So the problem Jesus is addressing is not the act of judging as much as our motives for judging. In John Jesus commands us to continually "judge (present imperative) with righteous judgment" (John 7:24). Note the qualifier "righteous!" Jesus forbids hypocrisy and a condemning spirit rising from self-righteousness. (cf the judgmental attitude of the self-righteous Pharisee in Lk 18:9-14+ - especially verse 11 "The Pharisee stood and was praying this to himself: ‘God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector."). David
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Wiersbe comments that in Luke 6:37-38 Jesus is teaching "that we reap what we sow and in the amount that we sow (cf Gal 6:7-10+). If we judge others, we will ourselves be judged. If we forgive, we shall be forgiven, but if we condemn, we shall be condemned (see Mt. 18:21-35). He was not talking about eternal judgment but the way we are treated in this life (ED: IT IS THE ISSUE OF FELLOWSHIP AND COMMUNION). If we live to give, God will see to it that we receive; but if we live only to get, God will see to it that we lose. This principle applies not only to our giving of money, but also to the giving of ourselves in ministry to others. (Borrow Be Compassionate - Luke 1-13) Steven
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Wiersbe notes that Jesus "reminds us that we cannot lead others where we have not been ourselves, nor can we be all that our Master is. In fact, the more we strive to be like Him, the more we realize how far short we fall. This is a warning against pride, for nothing blinds a person like pride." (Borrow Be Compassionate - Luke 1-13) The best example to follow (even if you don't have an older person in real life to follow) is the life and conduct of JESUS. If we spend time with Him in His Word, especially the Gospels, we will become like Him as His Spirit produces Christlikeness in our lives. That is why daily being in the Word is so critical, so the Word will get into us and the Spirit can use it to change us. No intake of Word = no growth in salvation (no progressive sanctification)! Read (memorize) 1 Pe 2:2b+, 2 Cor 3:18+, 2 Pe 3:18+. But everyone, after he has been fully trained (katartizo), will be like his teacher (didaskalos) - Everyone in context refers to every disciple. The goal is to be fully trained, not like those described in Hebrews 5:12-13+ "though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food. For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant." The idea of fully trained (katartizo) is "rendered fit" or "complete" and the perfect tense speaks of his training as having reached a state of completion (a state at which the disciple has arrived), a state which lasts or endures. One classical use of katartizo described "a fully built ship, now equipped with sails and rigging, ready to sail." This is a great picture of a disciple who is now "ready to sail" on his own. This verb katartizo is also used in Hebrews 11:3+ of the universe which was "prepared (katartizo) by the Word of God (cf Jesus "the Word" in Jn 1:1, 3+)." Creation of the universe by the Word is a great picture for us to ponder, for what is better for assuring a disciple is fully trained then the Word of God? Answer? Nothing is better and nothing replaces the pure milk of the Word (1 Pe 2:2b+)! Jesus' words remind us of Paul's words to Timothy "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, EQUIPPED (exartizo [synonym of katartizo] was used of a rescue boat which was completely outfitted) for every good work." (2 Ti 3:16-17+). Lenski on will be like his teacher - After having fully imbibed his teacher’s spirit and principles. How is he then? Only “as his teacher.” As a son always remains a son, no matter how great he becomes, so a disciple always remains a disciple, no matter how great he grows. This is true of every disciple who is more than a pupil, who absorbs more from his teacher than mere learning. And it is most eminently true of a disciple of Jesus. In the case of fine earthly teachers it may be possible that a disciple absorbs all of his teacher’s spirit and, as Jesus says, then will be “as his teacher.” But in the case of our teacher Jesus none can rise that high in his discipleship. Oh, that we could be “as our Teacher”! Compare Phil 2:5+; Mt. 11:29+; Jn 13:15; 1 Pe 2:21+; 1 Jn 2:6+.....There is one danger: not to see at all and thus to become a joke and a calamity. A second danger is: to try to be above the teacher and not to be as the teacher. (See The Interpretation of St. Luke's Gospel)
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Wiersbe - Continuing the image of "the eye," Jesus taught that we must be able to see clearly enough to help our brother see better. It certainly is not wrong to help a brother get a painful speck of dirt out of his eye, provided we can see what we are doing. The emphasis here is on being honest with ourselves and not becoming hypocrites. It is easy to try to help a brother with his faults (ED: WHICH WE ARE COMMANDED TO DO - Gal 6:1-2+) just so we can cover up our own sins (cf Pr 28:13+)!People who are constantly criticizing others are usually guilty of something worse in their own lives. (Borrow Be Compassionate - Luke 1-13) When a critic discovers faults in another, he feels a malignant satisfaction and always sees the worst possible motives in the other's actions. -- R Kent Hughes Kent
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Wiersbe observes that "The illustration of the tree reminds us that fruit is always true to character. An apple tree produces apples, not oranges; and a good person produces good fruit, not evil. Believers do sin, but the witness of their words and works is consistently good to the glory of God. In terms of ministry, servants of God who are faithful will reproduce themselves in people who are in turn true to the Lord (2 Tim. 2:2)." (Borrow Be Compassionate - Luke 1-13)
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Wiersbe - The last image, the treasury, teaches us that what comes out of the lips depends on what is inside the heart. The human heart is like a treasury, and what we speak reveals what is there. A man who apologized for swearing by saying, "It really wasn't in me!" heard a friend say, "It had to be in you or it couldn't have come out of you!"We must be honest with ourselves and admit the blind spots in our lives, the obstacles that blur our vision, and the areas within that must be corrected. Then we can be used of the Lord to minister to others and not lead them astray. (Borrow Be Compassionate - Luke 1-13) Trent Butler has an excellent application of Jesus' teaching regarding the words that come from our mouth - Listen carefully to fellow believers. Study God’s Word diligently. Find out what category you are in. Get the real picture of the real you. Want to know what kind of person you are? Listen to yourself. God has a spiritual rule. You are what your heart is. An evil heart produces evil results. A good heart produces good results. How do you know what the heart is producing? Listen to the mouth. Your daily conversation issues from your heart. (HNTC-Luke)
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Wiersbe - Our Lord's emphasis here is on obedience. It is not enough merely to hear His Word and call Him "Lord." We must also obey what He commands us to do.(Borrow Be Compassionate - Luke 1-13) Leifeld - If Jesus’ audience was relaxing in the assumption that the preceding teachings were directed only at the Pharisees and their followers, they could not dodge the direct force of this challenge. It is specifically directed to those who profess to follow Jesus (v. 46). (Borrow the The Expositor's Bible Commentary - Luke) NET Note on Why do you call me ‘Lord, Lord,’ and don’t do what I say - Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21–23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in Lk 6:47–49. IVP Background Commentary - Jesus again uses the image of the day of judgment. The idea of ultimately being judged for hearing but not obeying was familiar (see passage below). But no Jewish teacher apart from Jesus claimed so much authority for his own words; such authority was reserved for the law itself. “"And they come to you as people come, and sit before you as My people, and hear your words, but they do not do them, for they do the lustful desires expressed by their mouth, and their heart goes after their gain. Behold, you are to them like a sensual song by one who has a beautiful voice and plays well on an instrument; for they hear your words but they do not practice them.So when it comes to pass–as surely it will–then they will know that a prophet has been in their midst.” (Ezek 33:31–33, cf Jer 6:16,17, 43:1-7, 44:16) Call (2564)(kaleo) means to call and in this context signifies that they are continually (kaleo is in present tense) addressing or designating Jesus as their Lord, but not living like He is their Lord. This is one of the frightening rotten fruits of "easy believism" (just pray a prayer to believe in Jesus and you are saved regardless of how you life the remainder of your life) and sadly is even taught by some so-called "evangelical" teachers (cf Zane Hodges or see a Biblical response to Hodges' teachings). J C
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Wiersbe - True obedience (Lk 6:46–49). True obedience is not just words but deeds, and it involves hearing the Word and doing it (1 Thess. 2:13). Judas knew the vocabulary, but he did not do the will of God; and when the storm came, his house fell. (With the Word) Show (5263)(hupodeiknumi from hupó = under + deiknuo = show, make known the character or significance of something by visual, auditory, gestural, or linguistic means) literally means to show by placing under (as under one's gaze or before one's eyes) and thus so to show or instruct plainly, to set before one's eyes, to exemplify by words or actions. The idea is to direct someone’s attention to something and so to point out or make known. In some context the idea is to warn (Mt 3:7, Lk 3:7, 12:5) Some lexicons state that the original meaning is to show secretly (Liddell-Scott). Hupodeiknumi - 6v - Matt. 3:7; Lk. 3:7; Lk. 6:47; Lk. 12:5; Acts 9:16; Acts 20:35 Steven
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Wiersbe - To build “on the rock” means to obey what He says. To build “on the earth” means to profess obedience but not practice it. (Borrow Wiersbe's Expository Outlines on the New Testament) And the torrent (potamos) burst against it and immediately it collapsed, and the ruin (rhegma) of that house was great - In context the torrent bursting against the house is a picture of God's judgment of all who are not safe in the "Ark" of Christ when the "torrent" of God's holy wrath "bursts" forth at the Great White Throne Judgment (see Rev 20:12-15+). Their eternal doom will be swift and sure! That house will not suffer just a little "water damage," but will be broken to pieces. What a picture of the final judgment of unregenerate sinners, who of course will not be physically broken to pieces but who will suffer "breakage" (so to speak of their wealth, power, prestige, etc) and eternal loss of everything they had valued during their short time on earth (great!). Collapsed is sumpipto (only here in NT) which means to fall in ruins, collapse into a heap, fall together in a heap. J C Ryle on the torrent - To understand this, we must remember that the climate in hot countries is very different from our own. When rains fall in hot countries they often fall very violently, and cause the rivers and streams to swell into a flood very rapidly. Under such circumstances the events described by our Lord might easily take place, and had doubtless often been seen by many of His hearers. (Luke 6) John