Lucas 6
William Barclay · Citado em PreceptAustin
Lucas 6
Barclay - In many ways the Pharisees were the best people in the whole country. There were never more than 6,000 of them; they were what was known as a chaburah, or brotherhood. They entered into this brotherhood by taking a pledge in front of three witnesses that they would spend all their lives observing every detail of the scribal law. What exactly did that mean? To the Jew the Law was the most sacred thing in all the world. The Law was the first five books of the Old Testament. They believed it to be the perfect word of God. To add one word to it or to take one word away from it was a deadly sin. Now if the Law is the perfect and complete word of God, that must mean that it contained everything a man need know for the living of a good life, if not explicitly, then implicitly. If it was not there is so many words, it must be possible to deduce it. The Law as it stood consisted of great, wide, noble principles which a man had to work out for himself. But for the later Jews that was not enough. They said: “The Law is complete; it contains everything necessary for the living of a good life; therefore in the Law there must be a regulation to govern every possible incident in every possible moment for every possible man.” So they set out to extract from the great principles of the law an infinite number of rules and regulations to govern every conceivable situation in life. In other words they changed the law of the great principles into the legalism of by-laws and regulations. The best example of what they did is to be seen in the Sabbath law. In the Bible itself we are simply told that we must remember the Sabbath day to keep it holy and that on that day no work must be done, either by a man or by his servants or his animals. Not content with that, the later Jews spent hour after hour and generation after generation defining what work is and listing the things that may and may not be done on the Sabbath day. The Mishnah is the codified scribal law. The scribes spent their lives working out these rules and regulations. In the Mishnah the section on the Sabbath extends to no fewer than twenty-four chapters. The Talmud is the explanatory commentary on the Mishnah, and in the Jerusalem Talmud the section explaining the Sabbath law runs to sixty-four and a half columns; and in the Babylonian Talmud it runs to one hundred and fifty-six double folio pages. And we are told about a rabbi who spent two and a half years in studying one of the twenty-four chapters of the Mishnah. The kind of thing they did was this. To tie a knot on the Sabbath was to work; but a knot had to be defined. “The following are the knots the making of which renders a man guilty; the knot of camel drivers and that of sailors; and as one is guilty by reason of tying them, so also of untying them.” On the other hand knots which could be tied or untied with one hand were quite legal. Further, “a woman may tie up a slit in her shift and the strings of her cap and those of her girdle, the straps of shoes or sandals, of skins of wine and oil.” Now see what happened. Suppose a man wished to let down a bucket into a well to draw water on the Sabbath day. He could not tie a rope to it, for a knot on a rope was illegal on the Sabbath; but he could tie it to a woman’s girdle and let it down, for a knot in a girdle was quite legal. That was the kind of thing which to the scribes and Pharisees was a matter of life and death; that was religion; that to them was pleasing and serving God. Take the case of journeying on the Sabbath. Ex 16:29 says: “Remain every man of you in his place; let no man go out of his place on the seventh day.” A Sabbath day’s journey was therefore limited to two thousand cubits, that is, one thousand yards. But, if a rope was tied across the end of a street, the whole street became one house and a man could go a thousand yards beyond the end of the street. Or, if a man deposited enough food for one meal on Friday evening at any given place, that place technically became his house and he could go a thousand yards beyond it on the Sabbath day. The rules and regulations and the evasions piled up by the hundred and the thousand. Take the case of carrying a burden. Jeremiah 17:21–24 said: “Take heed for the sake of your lives and do not bear a burden on the Sabbath day.” So a burden had to be defined. It was defined as “food equal in weight to a dried fig, enough wine for mixing in a goblet, milk enough for one swallow, honey enough to put upon a wound, oil enough to anoint a small member, water enough to moisten an eye-salve,” and so on and on. It had then to be settled whether or not on the Sabbath a woman could wear a brooch, a man could wear a wooden leg or dentures; or would it be carrying a burden to do so? Could a chair or even a child be lifted? And so on and on the discussions and the regulations went. It was the scribes who worked out these regulations; it was the Pharisees who dedicated their lives to keeping them. Obviously, however misguided a man might be, he must be desperately in earnest if he proposed to undertake obedience to every one of the thousands of rules. That is precisely what the Pharisees did. The name Pharisee means the Separated One; and the Pharisees were those who had separated themselves from all ordinary life in order to keep every detail of the law of the scribes. (Daily Study Bible - John 3) Luke 6:3 And Jesus answering them said, "Have you not even read what David did when he was hungry, he and those who were with him, NET Luke 6:3 Jesus answered them, "Haven't you read what David did when he and his companions were hungry– GNT Luke 6:3 καὶ ἀποκριθεὶς πρὸς αὐτοὺς εἶπεν ὁ Ἰησοῦς, Οὐδὲ τοῦτο ἀνέγνωτε ὃ ἐποίησεν Δαυὶδ ὅτε ἐπείνασεν αὐτὸς καὶ οἱ μετ᾽ αὐτοῦ [ὄντες], NLT Luke 6:3 Jesus replied, "Haven't you read in the Scriptures what David did when he and his companions were hungry? KJV Luke 6:3 And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him; ESV Luke 6:3 And Jesus answered them, "Have you not read what David did when he was hungry, he and those who were with him: NIV Luke 6:3 Jesus answered them, "Have you never read what David did when he and his companions were hungry? ASV Luke 6:3 And Jesus answering them said, Have ye not read even this, what David did, when he was hungry, he, and they that were with him; CSB Luke 6:3 Jesus answered them, "Haven't you read what David and those who were with him did when he was hungry-- NKJ Luke 6:3 But Jesus answering them said, "Have you not even read this, what David did when he was hungry, he and those who were with him: NRS Luke 6:3 Jesus answered, "Have you not read what David did when he and his companions were hungry? YLT Luke 6:3 And Jesus answering said unto them, 'Did ye not read even this that David did, when he hungered, himself and those who are with him, Have you not even read Matthew 12:3,5; 19:4; 21:16,42; 22:31; Mark 2:25; 12:10,26 what 1 Samuel 21:3-6; Matthew 12:3,4; Mark 2:25,26 Luke 5:1-6:16 The Gathering of Disciples - Darrell Bock Luke 6 Resources - Multiple Sermons and Commentaries Luke 6:1-5 Jesus: The Divine Truth Teller - John MacArthur Luke 5:33-6:5 Avoiding Gospel Killjoys - Steven Cole HUMAN NEED TAKES PRECEDENCE OVER RELIGIOUS RITUAL Parallel passages Matthew 12:3+ But He said to them, “Have you not read what David did when he became hungry, he and his companions Mark 2:25+ And He said to them, “Have you never read what David did when he was in need and he and his companions became hungry; And Jesus answering them said - The Pharisees had addressed the disciples but here Jesus comes to their defense (albeit in Mt 12:2+ they address Jesus directly)! Notice how Jesus appeals to the Scripture to refute their human regulations! This is a good pattern for us to remember when we are questioned or challenged - Appeal to Scripture and the God of the Scripture for He is the best defense attorney! In short, "What saith the Lord" (in His Word) is always a good pattern to imitate when we are have "theological disagreements" with "religious" folks! See below for the passage Jesus referenced. Jesus is quoting this passage about David to show that "Any application of the Sabbath Law which operates to the detriment of man is out of harmony with God’s purpose.” (Morgan) Have you not even read - Stop right there! Can you imagine the hair standing up the back the necks of these self-righteous Pharisees at these first words from Jesus! You can hear them mumbling to themselves "How dare Him question our knowledge of the Bible. We are the experts in Israel! Doesn't He know who we really are?" Of course He did in fact know who they REALLY WERE! They were consummate religious actors, hypercritical hypocrites, men who were "like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men's bones and all uncleanness." (Mt 23:27). Don't you love the subtle way Jesus rebukes the religious hypocrites? He uses a "counter question" (as in Lk 5:23+, Lk 10:26+, Lk 20:3-4+, Lk 20:24+), which is clearly a rhetorical device He frequently used, for He knew they had read the story of David (cf other similar rhetorical rebukes of religionists by Jesus - Mt 19:4, Mt 21:16, 42, Mt 22:31, Mk 12:10). Their problem was not in the (head) reading, but in the (heart) understanding! O, thank God that we as believers have the Author of the Holy Word living inside us to give us understanding of the supernatural Word (cf the prayer in Ps 119:18, Lk 24:45+), which natural (unredeemed) men simply cannot understand, for as Paul wrote "a natural man does not accept the things of the Spirit of God, for (term of explanation - What does Paul explain?) they are foolishness to him; and he cannot understand them, because (term of explanation - what does Paul explain?) they are spiritually appraised." (1 Cor 2:14+) (See related topic - Illumination of the Bible) So here Jesus is countering their specious arguments with a well-known Biblical precedence that had similarities to the present situation. What David did when he was hungry (peinao), he and those who were with him - In defense of His disciples, and ultimately of Himself for their accusations ultimately were aimed at Him, He reminds them of David, the most beloved of all Israel's kings. In so doing he is using this OT example to show that the spirit of the law takes priority over the letter of the law Jesus' disciples had the same condition, a human need, specifically hunger (Mt 12:1). Jesus' point was that the God of the OT allowed David to eat food to meet their need, but the Pharisees had far less concern for human needs than in protecting their manmade (often uncompassionate) regulations! In the parallel passage in Matthew, their apathy to human need and lack of compassion led Jesus to remind them that God desires compassion over sacrifice (and what they were doing was not even sacrificing, but simply defending human rules.) The hardness of their hearts blinded them to the true meaning of God's Word and His heart behind His Word. Allen Ross - In referring to this incident Jesus is not trying to argue the case for or against David by saying there were rules but David was permitted to break the rules. His point is that Scripture nowhere condemns David for doing this. If David could break the laws of holiness and eat from the holy food in the sanctuary and Scripture not condemn him, then why should His disciples not be allowed to eat from the grain on a Saturday? Jesus is not justifying the disciples’ act, for it is not obvious that they broke any law in the Law. Rather, Jesus is dealing with the Pharisees interpretation of the Law in general, showing that He is the more knowledgeable teacher and that people should come to Him. In the story in Samuel, the regulations of the Law were set aside for David and his companions. Jesus is building the case that He is greater than David, and so regulations (legitimate or not) can be set aside for Him and His companions too. What David did - The context is that David had fled from King Saul who was opposed to David and tried to kill him (1 Sa 20:31–33). David went into hiding as a fugitive, taking a few men with him and while in the wilderness, they became hungry. One fact that is not found in the following account is that the priest Ahimelech sought the Lord's approval as we learn from the spy Doeg the Edomite's account in 1 Sa 22:10 stating that Ahimelech "inquired of the LORD for him, gave him provisions, and gave him the sword of Goliath the Philistine.” Ahimelech came to understand that the preservation of David's life was more important than the ceremonial regulations concerning consecrated bread! In short, the priest discerned the spirit of the law, not just the letter of the law! He is a good example for all us to emulate. Here is the story to which Jesus refers... Then David came to Nob to Ahimelech the priest (THIS TEXT DOES NOT SAY SPECIFICALLY IT WAS THE SABBATH); and Ahimelech came trembling to meet David and said to him, “Why are you alone and no one with you?” 2 David said to Ahimelech the priest, “The king has commissioned me with a matter and has said to me, ‘Let no one know anything about the matter on which I am sending you and with which I have commissioned you; and I have directed the young men to a certain place.’ (NOTE THAT DAVID ACTUALLY DECEIVES AHIMELECH - HE HAD NOT BEEN COMMISSIONED BY SAUL! - AND HIS LIE ULTIMATELY LED TO THE DEATH OF THE PRIESTS - 1 Sa 22:9-18!) 3 “Now therefore, what do you have on hand? Give me five loaves of bread, or whatever can be found.” 4 The priest answered David and said, “There is no ordinary bread on hand, but there is consecrated bread; if only the young men have kept themselves from women.” 5 David answered the priest and said to him, “Surely women have been kept from us as previously when I set out and the vessels of the young men were holy, though it was an ordinary journey; how much more then today will their vessels be holy?” 6 So the priest gave him consecrated bread; for there was no bread there but the bread of the Presence which was removed from before the LORD, in order to put hot bread in its place when it was taken away (See Leviticus 24:5-9+, cf Ex. 25:23-30). (1 Sa 21:1-6) Comment - Notice that David broke a definite law given by Moses, for the consecrated bread was meant to be eaten only by the priests (Lev. 24:5-9), but Jesus' disciples had violated only a man-made rule! Since the former (David and his men) were not condemned, certainly Jesus' disciples should not be condemned! Luke 6:4 how he entered the house of God, and took and ate the consecrated bread which is not lawful for any to eat except the priests alone, and gave it to his companions?" NET Luke 6:4 how he entered the house of God, took and ate the sacred bread, which is not lawful for any to eat but the priests alone, and gave it to his companions?" GNT Luke 6:4 [ὡς] εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως λαβὼν ἔφαγεν καὶ ἔδωκεν τοῖς μετ᾽ αὐτοῦ, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ μόνους τοὺς ἱερεῖς; NLT Luke 6:4 He went into the house of God and broke the law by eating the sacred loaves of bread that only the priests can eat. He also gave some to his companions." KJV Luke 6:4 How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone? ESV Luke 6:4 how he entered the house of God and took and ate the bread of the Presence, which is not lawful for any but the priests to eat, and also gave it to those with him?" NIV Luke 6:4 He entered the house of God, and taking the consecrated bread, he ate what is lawful only for priests to eat. And he also gave some to his companions." ASV Luke 6:4 how he entered into the house of God, and took and ate the showbread, and gave also to them that were with him; which it is not lawful to eat save for the priests alone? CSB Luke 6:4 how he entered the house of God, and took and ate the sacred bread, which is not lawful for any but the priests to eat? He even gave some to those who were with him." NKJ Luke 6:4 "how he went into the house of God, took and ate the showbread, and also gave some to those with him, which is not lawful for any but the priests to eat?" NRS Luke 6:4 He entered the house of God and took and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and gave some to his companions?" YLT Luke 6:4 how he went into the house of God, and the loaves of the presentation did take, and did eat, and gave also to those with him, which it is not lawful to eat, except only to the priests?' which Leviticus 24:5-9-note cf Ex. 25:23-30 Luke 5:1-6:16 The Gathering of Disciples - Darrell Bock Luke 6 Resources - Multiple Sermons and Commentaries Luke 6:1-5 Jesus: The Divine Truth Teller - John MacArthur Luke 5:33-6:5 Avoiding Gospel Killjoys - Steven Cole Parallel passages - Words in bold not found in Luke Matthew 12:4+ how he entered the house of God, and they ate the consecrated bread, which was not lawful for him to eat nor for those with him, but for the priests alone? 5 “Or have you not read in the Law, that on the Sabbath the priests in the temple break the Sabbath and are innocent? (Jesus' point here is that the priests still had to do the WORK associated with the daily sacrifices. The point is that "some aspects of the Sabbath restrictions are not inviolable moral absolutes, but rather precepts pertaining to the ceremonial features of the law" - MacArthur) 6 “But I say to you that something greater than the temple is here. (Really some One greater! God in the flesh. This is an indirect but very clear claim of His deity!) 7 “But if you had known what this means, ‘I DESIRE COMPASSION, AND NOT A SACRIFICE,’ (quoting Hos 6:6, quoted earlier by Jesus in Mt 9:13 - the Sabbath was a reflection of divine compassion for it gave man and beast needed rest each week!) you would not have condemned the innocent. Mark 2:26+ how he entered the house of God in the time of Abiathar the high priest, and ate the consecrated bread, which is not lawful for anyone to eat except the priests, and he also gave it to those who were with him?” 27 Jesus said to them, “The Sabbath was made for man, and not man for the Sabbath. Priests Changing Showbread each Sabbath BREAD OF PRESENCE BEFORE THE LORD The drawing depicts the priests removing the old consecrated bread and replacing with the new consecrated bread on the Sabbath. The priests were then allowed to eat the old consecrated bread. How he entered the house of God (The Tabernacle as there was no Temple at this time), and took and ate the consecrated bread which is not lawful (exesti) for any to eat except the priests alone, and gave it to his companions?" - When we compare Luke's version with the parallel passage in Matthew (see above), we note that :Jesus gave three arguments to defend His disciples: what David did (Mt. 12:3-4), what the priests did (Mt. 12:5-6), and what the Prophet Hosea said (Mt. 12:7-8)." (Wiersbe) The consecrated bread is also known as the "consecrated bread of the Presence," the “bread of presentation,” the “showbread,” or “bread of the Presence,” and was composed of 12 loaves (representing the 12 tribes of Israel) freshly baked every Sabbath and placed on the table in the sanctuary (the Holy Place) of the Tabernacle (and later the Temple). The old loaves were eaten only by the priests (Lev 24:5-9+, cf Ex. 25:23-30, Ex 35:13, Ex 39:36).
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Barclay writes that "All his life a Christian should be learning more and more about Jesus. The shut mind is the end of discipleship!" Christ had many disciples. At one point He sent 70 out in pairs to proclaim the gospel (Lk 10:1+). But on this occasion, He chose 12 from the larger number and specifically commissioned them as apostles, which is literally the “sent ones." As described below He also bestowed on them special authority to use in the preaching of the Gospel (cf. Acts 1:21, 22+). And chose (eklego) twelve of them - Why twelve? Surely this relates to the 12 Tribes of Israel. It is notable that not one was from the religious establishment of Israel -- no scribes, no Pharisees, no priests. Just common men. The verb chose implies a selection from a larger number of disciples, of which Christ had many. In Lk 10:1+ "the Lord appointed seventy others, and sent them in pairs ahead of Him to every city and place where He Himself was going to come." These 12 are selected and specifically commissioned as apostles or "sent ones" and as discussed below were given special authority to deliver His message on His behalf (cf Acts 1:21, 22+). A T
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Barclay - Matthew was a tax-collector, and, therefore, a traitor and a renegade. Simon was a Zealot, and the Zealots were fanatical nationalists, who were sworn to assassinate every traitor and every Roman they could. It is one of the miracles of the power of Christ that Matthew the tax-collector and Simon the Zealot could live at peace in the close company of the apostolic band. When men are really Christian the most diverse and divergent types can live at peace together. It was said of Gilbert Chesterton and his brother Cecil, "They always argued, they never quarrelled." It is only in Christ that we can solve the problem of living together; because even the most opposite people may be united in their love for him. If we really love him, we will also love each other. (Daily Study Bible) NET Note on Zealot - The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N = "one who is deeply committed to something and therefore zealous—‘enthusiast, zealous person.’ ‘being deeply committed to God even as all of you are today’ Ac 22:3.and especially 11.88 = "a member of a Jewish nationalistic group seeking independence from Rome—‘zealot, nationalist.’"). Bock adds an interesting note on Zealot - There is debate about the exact force of the term Zealot. Josephus describes a fourth Jewish party beyond the Pharisees, Sadducees and Essenes (Jewish Wars 2.8.1 117-18; Antiquities 18.1-2 1-11; 18.1.6 23-25). They were a nationalist political group that opposed Rome, even to the point of violence. This is the group Josephus blames for the nation's war with Rome. What is debated is whether a formal "Zealot" party existed before A.D. 66. It is difficult to be certain whether a formal party existed during the time of Jesus' ministry. It is likely, though, that Zealot-type attitudes did exist at this time. (The IVP New Testament Commentary Series – Luke) Luke 6:16 Judas the son of James, and Judas Iscariot, who became a traitor. KJV Luke 6:16 And Judas the brother of James, and Judas Iscariot, which also was the traitor. Judas the son of James Matthew 10:3 = Lebbaeus, Thaddaeus Mark 3:18 = Thaddaeus John 14:22; Jude 1:1 Judas Iscariot Matthew 26:14-16; 27:3-5; John 6:70,71; Acts 1:16-20,25 Luke 6 Resources - Multiple Sermons and Commentaries Luke 6:15-16 Common Men, Uncommon Calling: James, Simon, and Judas - John MacArthur Luke 6:12-19 The Master’s Men and Method - Steven Cole Parallel passages: Words in bold not in Luke. Mark 3:18b Thaddaeus, and Simon the Zealot; 19 and Judas Iscariot, who betrayed Him. Matthew 10:3b Thaddaeus; 4 Simon the Zealot, and Judas Iscariot, the one who betrayed Him. Judas the son of James - He is also called Thaddeus, a surname of the apostle Jude. The KJV has another name "Lebbaeus, whose surname was Thaddaeus." (Mt 10:3KJV), but Lebbaeus is not included in the other modern translations (see NET Note below). NET Note of Thaddeus and Lebbaeus - Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called Lebbaios, "Lebbaeus" in D, Judas Zelotes in it, and not present in sy(s). The Byzantine text, along with a few others (C([)*(],2 )L W Q ¦(1 )33 Û), conflates earlier readings by calling him "Lebbaeus, who was called Thaddaeus," while codex 13 pc conflate by way of transposition ("Thaddaeus, who was called Lebbaeus"). But excellent witnesses of the earliest text types (a B ¦(13 )892 pc lat co) call him merely Thaddaios, "Thaddaeus", a reading which, because of this support, is most likely correct. John has this note on Judas the son of James: Judas (not Iscariot) said to Him, “Lord, what then has happened that You are going to disclose Yourself to us and not to the world?” (Jn 14:22) How sad that Judas (not Iscariot) has to be paired with Judas Iscariot! For more on Judas not Iscariot see Dr MacArthur's sermon Luke 6:15-16 Common Men, Uncommon Calling: James, Simon, and Judas. Judas Iscariot Who became a traitor - The KJV "was the traitor" is not as accurate to the Greek text which more literally reads who "became betrayer." (Lk 6:16YLT) As A T
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Barclay writes these beatitudes are "a series of bombshells. It may well be that we have read them so often that we have forgotten how revolutionary they are. They are quite unlike the laws which a philosopher or a typical wise man might lay down. Each one is a challenge. As the scholar Adolf Deissmann said, 'They are spoken in an electric atmosphere. They are not quiet stars but flashes of lightning followed by a thunder of surprise and amazement.' They take the accepted standards and turn them upside down. The people whom Jesus called happy the world would call wretched; and the people Jesus called wretched the world would call happy. Just imagine anyone saying, 'Happy are the poor, and, Woe to the rich!' To talk like that is to put an end to the world's values altogether. (Luke 6) (Bolding added) Note that the blessings of Luke 6:20-22 directly parallel the woes (cursings) of Luke 6:24-26. BLESSINGS WOES Lk 6:20 Poor Lk 6:24 Rich Lk 6:21 Hunger Lk 6:25 Well-fed Lk 6:21 Weep Lk 6:25 Laugh Lk 6:22 Hatred Lk 6:26 Praise Related Resources: What does it mean to be poor in spirit? What does the Bible say about being poor? Is it better, spiritually, to be poor than to be rich? What does “blessed are those who mourn” mean? What is the kingdom of God? | GotQuestions.org What did Jesus mean when He said, “The kingdom of God is within you” (Luke 17:21, KJV)? | GotQuestions.org What is the difference between the Kingdom of God and the Kingdom of Heaven? | GotQuestions.org Luke 6:21 "Blessed are you who hunger now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh. KJV Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. BGT μακάριοι οἱ πεινῶντες νῦν, ὅτι χορτασθήσεσθε. μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσετε. you who hunger now Lk 6:25; 1:53; Ps 42:1,2; 143:6; Isaiah 55:1,2; 1 Corinthians 4:11; 2 Corinthians 11:27; 12:10 for you shall be satisfied Ps 17:15; 63:1-5; 65:4; 107:9; Isaiah 25:6; 44:3,4; 49:9,10; 65:13; 66:10; Jeremiah 31:14,25; Matthew 5:6; John 4:10; 6:35; 7:37,38; Revelation 7:16 you who weep now Lk 6:25; Ps 6:6-8; 42:3; 119:136; 126:5,6; Eccl 7:2,3; Isaiah 30:19; 57:17; Isaiah 57:18; 61:1-3; Jeremiah 9:1; 13:17; 31:9,13,18-20; Ezekiel 7:16; 9:4; Matthew 5:4; John 11:35; 16:20,21; Romans 9:1-3; 2 Corinthians 1:4-6; 6:10; 7:10,11; James 1:2-4,12; 1 Peter 1:6-8; Revelation 21:3 for you shall laugh Ge 17:17; 21:6; Ps 28:7; 30:11,12; 126:1,2; Isa 12:1,2; 65:14 Luke 6 Resources - Multiple Sermons and Commentaries Luke 6:20-26 How to Live Happily Ever After - Steven Cole Related Passages: Matthew 5:4+ “Blessed are those who mourn, for they shall be comforted (parakaleo). James 4:9+ Be miserable and mourn and weep; let your laughter be turned into mourning and your joy to gloom. Matthew 5:6+ “Blessed (makarios) are those who hunger (peinao) and thirst for righteousness, for they shall be satisfied (chortazo). Luke 4:18+ “THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR (ptochos) . HE HAS SENT ME TO PROCLAIM RELEASE TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE OPPRESSED, Luke 18:13+ “But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’ Psalm 42:1-2 For the choir director. A Maskil of the sons of Korah. As the deer pants for the water brooks, So my soul pants for You, O God. 2 My soul thirsts for God, for the living God; When shall I come and appear before God? Psalm 63:1 A Psalm of David, when he was in the wilderness of Judah. O God, You are my God; I shall seek You earnestly; My soul thirsts for You, my flesh yearns for You, In a dry and weary land where there is no water. Psalms 34:10 The young lions do lack and suffer hunger; But they who seek the LORD shall not be in want of any good thing. Psalms 23:1 A Psalm of David. The LORD is my shepherd, I shall not want. Isaiah 35:10+ And the ransomed of the LORD will return, And come with joyful shouting to Zion, With everlasting joy upon their heads. They will find gladness and joy, And sorrow and sighing will flee away. Isaiah 65:19 "I will also rejoice in Jerusalem, and be glad in My people; And there will no longer be heard in her The voice of weeping and the sound of crying. SECOND PARADOX: BLESSED ARE THOSE WHO HUNGER Blessed (makarios) are you who hunger (peinao) now - This is not literal hunger (for food) but figurative hunger (spiritual hunger). Matthew's parallel clearly refers to spiritual hunger. Luke's version does not specify the goal of the hunger, but it is still surely a reference to spiritual hunger for righteousness. (cf Mt 5:6+) Their hunger is not from lack of food but from lack of righteousness. Hunger is in the present tense indicating their hungering is continual. I like this thought because after we receive Jesus, we should continue to hunger for more of Him, for He is infinite and infinitely satisfying at the same time. And ultimately He is the only One that truly satisfies our soul's deepest needs!
Lucas 6
Barclay - “The Jew wore a long loose robe down to the feet, and round the waist a girdle. The robe could be pulled up so that the bosom of the robe above the girdle formed a kind of outsize pocket in which things could be carried. So the modern equivalent of the phrase would be, ‘People will fill your pocket.’ (An example of negative payback!) Ps 79:12 And return to our neighbors sevenfold into their bosom The reproach with which they have reproached You, O Lord. Jeremiah 32:18 (God) Who shows lovingkindness to thousands, but repays the iniquity of fathers into the bosom of their children after them (FATHERS! YOU MAY WANT TO READ THIS VERSE AGAIN! WHO REAPS YOUR CORRUPTION? cf Gal 6:8), O great and mighty God. The LORD of hosts is His name; Proverbs 6:27 Can a man take fire in his bosom (LXX = kolpos) (HOW RELEVANT THIS IS TODAY WHEN SO MANY MEN ARE ALLOWING SENSUAL IMAGES THROUGH THEY "EYE GATE" CORRUPTING, DEFILING, EVEN "ROTTING" THEIR HEART!) And his clothes not be burned? Standard (3358)(metron) is that by which anything is measured. A unit of measurement, either length or volume. (1) as an instrument for measuring measure, measure of capacity (Mt 7.2, Mk 4:24, Lk 6:38) or linear measure (Rev 21:15); (2) as the result of measuring = quantity, number, measure; figuratively limit, extent ("a measure of faith" = Ro 12.3, "according to the measure of Christ's gift" = Eph 4:7; "Spirit without measure" = Jn 3:34) Gilbrant - Metron occurs very frequently in classical Greek. The broad meaning includes the standard by which something is measured whether of content, space, length, or weight. The word may refer either to the standard of measure, i.e., the vessel, weight, or rule which is used as the tool for measuring. It may refer to the object which has been gauged—as a “measure” (metron) of barley. Metron may also be used to refer to abstract quantities as a “measure” of wisdom or of time. Men who were responsible for inspecting and maintaining the standards of measure were called metronomoi—a compound composed of metron and nomos, “law.” Metron is used over 50 times in the Septuagint. In Genesis 18:6 Abraham referred to “three measures of fine meal.” The Levites were charged with many responsibilities in the tabernacle, including measuring quantities of items involved in the worship ceremony (1 Chronicles 23:29). Moulton-Milligan documents several occurrences of metron in the papyri literature. Metron refers to a “measure” of wheat, to a royal standard of “measure,” and even to a “measure” of the pulse rate or heartbeat. New Testament. The word refers to the instrument used for measuring, whether a vessel measuring volume or a rod measuring length (cf. Matthew 7:2; Luke 6:38). In John 3:34 we are told that when God gives the Holy Spirit, He is not limited by some sort of “measure” (metron). It is also implied (Ephesians 4:7) that when God’s grace is given according to the “measure of...Christ,” there is an abundant and generous “measure.” Most of the occurrences of metron in the New Testament refer to some figurative type of “measure” as in Romans 12:3 (“measure of faith”), and Ephesians 4:13 (“measure of the stature of the fulness of Christ”). (Complete Biblical Library) Metron is used 13x in 12v - measure(8), measurements(1), proper(1), standard(4). Mt. 7:2 = "by your standard of measure, it will be measured to you"; Mt. 23:32 = “Fill up, then, the measure of the guilt of your fathers.; Mk. 4:24 = "Take care what you listen to. By your standard of measure it will be measured to you; and more will be given you besides."; Lk. 6:38; Jn. 3:34 = "He gives the Spirit without measure."; Ro 12:3 = "God has allotted to each a measure of faith."; 2 Co. 10:13 = "we will not boast beyond our measure"; Eph. 4:7 = "grace was given according to the measure of Christ’s gift."; Eph. 4:13 = "the measure of the stature which belongs to the fullness of Christ."; Eph. 4:16 = "according to the proper working of each individual" (NET = "as each one does his part" YLT = "to the working in the measure of each single part"); Rev. 21:17 = "human mearsurements" Metron is used frequently in the Septuagint - Gen. 18:6; Exod. 16:36; Exod. 26:2; Exod. 26:8; Lev. 19:35; Deut. 2:6; Deut. 25:14; Deut. 25:15; 1 Ki. 6:25; 1 Ki. 7:11; 1 Ki. 7:37; 2 Ki. 7:1; 2 Ki. 7:16; 2 Ki. 7:18; 2 Ki. 21:13; 1 Chr. 23:29; 2 Chr. 2:10; Neh. 3:19; Neh. 3:20; Neh. 3:21; Neh. 3:24; Neh. 3:27; Neh. 3:30; Job 11:9; Job 28:25; Job 38:5; Ps. 80:5; Prov. 20:10; Isa. 5:10; Isa. 44:13; Lam. 2:8; Ezek. 4:11; Ezek. 4:16; Ezek. 40:3; Ezek. 40:5; Ezek. 40:10; Ezek. 40:21; Ezek. 40:24; Ezek. 40:28; Ezek. 40:29; Ezek. 40:32; Ezek. 40:33; Ezek. 40:35; Ezek. 42:11; Ezek. 42:16; Ezek. 42:17; Ezek. 42:18; Ezek. 42:19; Ezek. 43:13; Ezek. 45:10; Ezek. 45:11; Ezek. 45:13; Ezek. 46:14; Ezek. 46:22; Ezek. 47:3; Ezek. 48:16; Ezek. 48:30; Ezek. 48:33; Ezek. 48:34; Amos 8:5; Zech. 1:16; Zech. 5:6; Zech. 5:7; Zech. 5:8; Zech. 5:9; Zech. 5:10; Measure (3354)(metreo) means (1). take the dimensions of, measure literally (Rev 11:1f; Rev 21:15–17) or figuratively (2 Cor 10:12) and (2) give out, deal out, apportion (Mt 7:2; Mk 4:24; Lk 6:38) English = metric. Used 11x in 9v - measure(7), measured(3), it will be measured(1). - Matt. 7:2; Mk. 4:24; Lk. 6:38; 2 Co. 10:12; Rev. 11:1; Rev. 11:2; Rev. 21:15; Rev. 21:16; Rev. 21:17. In the Septuagint in Exod. 16:18; Num. 35:5; Ruth 3:15; Isa. 40:12; Dan. 5:26 (Ru 3:15 - "Again he said, “Give me the cloak that is on you and hold it.” So she held it, and he measured six measures of barley and laid it on her. Then she went into the city.") Measured in return (488)(antimetreo) is used only here and means measure in (re)turn, give back a (corresponding) measure, repay. Good Measure Give, and it will be given to you. Luke 6:38 Today's Scripture & Insight: Luke 6:32–38 At a gas station one day, Staci encountered a woman who had left home without her bank card. Stranded with her baby, she was asking passersby for help. Although unemployed at the time, Staci spent $15 to put gas in the stranger’s tank. Days later, Staci came home to find a gift basket of children’s toys and other presents waiting on her porch. Friends of the stranger had reciprocated Staci’s kindness and converted her $15 blessing into a memorable Christmas for her family. This heartwarming story illustrates the point Jesus made when he said, “Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you” (Luke 6:38). It can be tempting to hear this and focus on what we get out of giving, but doing so would miss the point. Jesus preceded that statement with this one: “Love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because he is kind to the ungrateful and wicked” (v. 35). In what ways have you experienced God’s generosity in your life? How can you extend generosity to others? Gracious Father, help me to give generously to others because You’ve been so generous to me. Luke 6:39 And He also spoke a parable to them: "A blind man cannot guide a blind man, can he? Will they not both fall into a pit? KJV Luke 6:39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? A blind man cannot guide a blind man, can he - Isaiah 9:16; 56:10; Matthew 15:14; 23:16-26; Romans 2:19; 1 Timothy 6:3-5; 2 Timothy 3:13 Will they not both fall into a pit - Jeremiah 6:15; 8:12; 14:15,16; Micah 3:6,7; Zechariah 11:15-17; Matthew 23:33 Luke 6 Resources - Multiple Sermons and Commentaries Luke 6:39-45 The Danger of Following the Wrong Spiritual Teacher - John MacArthur Luke 6:36-45 Judging Others, Judging Self - Steven Cole Luke 6:17-49 Jesus' Teaching - Darrell Bock BE CAREFUL WHO YOU FOLLOW! And He also spoke a parable to them: Who is them? The crowd? His disciples. Remember that Jesus is speaking primarily to His apostles in this section and warning them about who they follow (but see below for other thoughts on the interpretation of this "parable.") It may be connected to the preceding topic of judging others, in that before judging others we must judge ourselves or we will be like blind leaders of the blind. A blind (tuphlos) man cannot guide a blind (tuphlos) man, can he? -
Lucas 6
Barclay - Jesus warned that teachers cannot lead pupils beyond their own level of achievement. That is a double warning to us. In our learning we must seek only the best teacher for only the most knowledgeable can lead us farthest on; in our teaching we must remember that we cannot teach what we do not know. (Luke 6) Bock favors this application - Do not go beyond Jesus’ teaching, as the false teachers do. Contextually, Lk 6:40 is a bridge between the danger of following the blind leader and the warning about judging. The connection between those two sections is the danger of attributing too great an authority to oneself. The error of spiritual blindness is often that it thinks it sees. Blind people may think they know where they are going but do not, while those who judge the specks in others are too busy examining others to see their own faults correctly. In both cases the danger is a lack of self-examination and a sense of overconfidence. The solution is to not go beyond the teacher, who will clearly emerge as Jesus in Lk 6:46–49. This sense needs one qualification: even though the Pharisees linger in the background of Jesus’ saying, in Luke’s day the application would be to anyone who shared their error of arrogance. Luke’s point is this: do not err, pick the right teacher (i.e., Jesus or one who truly follows him). The warning is proverbial and fits the setting of Jesus’ ministry, though its application is timeless.(See Luke : Baker Exegetical Commentary) Teacher (1320)(didaskalos from didasko = teach to shape will of one being taught by content of what is taught <> cp didaskalía) is one who provides instruction or systematically imparts truth. The teacher teaches in such a way as to shape will of the disciple by content of what is taught. A good teacher uses the Word of Truth in such a way that the Holy Spirit uses it to renew and transform the mind of the disciple into thinking like God thinks (as much as that is humanly possible with our finite minds). Fully trained (2675)(katartizo from katá = with + artízō = to adjust, fit, finish, in turn from ártios = fit, complete) means to fit or join together and so to mend or repair. The KJV rendering of "perfect" is a bit misleading. The idea of this verb is that the pupil is thoroughly prepared and equipped, to be fully qualified or made fully adequate. Katartízō conveys the fundamental idea of putting something into its appropriate condition so it will function well. It conveys the idea of making whole by fitting together, to order and arrange properly. When applied to that which is weak and defective, it denotes setting right what has gone wrong, to restore to a former condition, whether mending broken nets or setting broken bones. Katartizo was used in secular Greek of baby chicks, old enough to be sold in the market as fryers. It was used to describe broken bones which were mended so that a limb was fit to be used again (Are we all not "broken" by sin in need of "mending" by Jesus and His Word?).
Lucas 6
Barclay has an interesting thought - Jesus offers a reminder that the words of our lips are in the last analysis the product of our hearts. We cannot speak of God with our mouths unless God's Spirit is in our hearts. Nothing shows the state of our hearts so well as words spoken without careful consideration, when talking freely and saying, as we put it, the first thing which comes into our heads. If you ask directions to a certain place, one person may tell you it is near such and such a church; another, that it is near such and such a cinema; another, that it is near such and such a football ground; another, that it is near such and such a bar. The very words of the answer to a chance question often show where our thoughts most naturally turn and where the interests of our hearts lie. Always our speech betrays us. (DSB-Luke) J C Ryle has his usual pithy comments - Let it be a settled principle again in our religion, that when a man’s general conversation is ungodly, his heart is graceless and unconverted. Let us not give way to the vulgar notion, that no one can know anything of the state of another’s heart, and that although men are living wickedly, they have got good hearts at the bottom. Such notions are flatly contradictory to our Lord’s teaching. Is the general tone of a man’s communication carnal, worldly, irreligious, godless, or profane? Then let us understand that this is the state of his heart. When a man’s tongue is generally wrong, it is absurd, no less than unscriptural, to say that his heart is right. Let us close this passage with solemn self-inquiry, and use it for the trial of our own state before God. What fruits are we bringing forth in our lives? Are they, or are they not, fruits of the Spirit? What kind of evidence do our words supply as to the state of our hearts? Do we talk like men whose hearts are “right in the sight of God?”—There is no evading the doctrine laid down by our Lord in this passage. Conduct is the grand test of character. Words are one great symptom of the condition of the heart. (Luke 6) Good (18) (agathos) means intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent (marked by or disposed to doing good). Agathos is one whose goodness and works of goodness are transferred to others. Good and doing good is the idea. Agathos describes that which is beneficial in addition to being good. Agathos is that which is good in its character, beneficial in its effects and/or useful in its action. Agathos is used in the New Testament primarily of spiritual and moral excellence. Treasure (2344)(thesauros from títhemi = put, set; English thesaurus = a treasury of words - interesting thought in the present context!) refers to the place where goods and precious things are stored for safekeeping and thus a repository (place, room, or container where something is deposited or stored), a treasure chest, a storehouse, a treasury. Figuratively in this passage thesauros refers to the heart, as the repository of thoughts, feelings, purposes, etc. It is the reservoir from which the mouth draws its expressions. (see Mt 12:34-35) As