27 But G235 I say G3004 unto you G5213 which G3588 hear, G191 Love G25 your G5216 enemies, G2190 do G4160 good G2573 to them which G3588 hate G3404 you, G5209
Recompense G591 to no man G3367 evil G2556 for G473 evil. G2556 Provide G4306 things honest G2570 in the sight G1799 of all G3956 men. G444 If G1487 it be possible, G1415 as much as lieth in G1537 you, G5216 live peaceably G1514 with G3326 all G3956 men. G444 Dearly beloved, G27 avenge G1556 not G3361 yourselves, G1438 but G235 rather give G1325 place G5117 unto wrath: G3709 for G1063 it is written, G1125 Vengeance G1557 is mine; G1698 I G1473 will repay, G467 saith G3004 the Lord. G2962 Therefore G3767 if G1437 thine G4675 enemy G2190 hunger, G3983 feed G5595 him; G846 if G1437 he thirst, G1372 give G4222 him G846 drink: G4222 for G1063 in so G5124 doing G4160 thou shalt heap G4987 coals G440 of fire G4442 on G1909 his G846 head. G2776 Be G3528 not G3361 overcome G3528 of G5259 evil, G2556 but G235 overcome G3528 evil G2556 with G1722 good. G18
If thou meet H6293 thine enemy's H341 ox H7794 or his ass H2543 going astray, H8582 thou shalt surely H7725 bring it back H7725 to him again. H7725 If thou see H7200 the ass H2543 of him that hateth H8130 thee lying H7257 under his burden, H4853 and wouldest forbear H2308 to help H5800 him, thou shalt surely H5800 help H5800 with him.
Ye have heard G191 that G3754 it hath been said, G4483 Thou shalt love G25 thy G4675 neighbour, G4139 and G2532 hate G3404 thine G4675 enemy. G2190 But G1161 I G1473 say G3004 unto you, G5213 Love G25 your G5216 enemies, G2190 bless G2127 them that curse G2672 you, G5209 do G4160 good G2573 to them that hate G3404 you, G5209 and G2532 pray G4336 for G5228 them which G3588 despitefully use G1908 you, G5209 and G2532 persecute G1377 you; G5209 That G3704 ye may be G1096 the children G5207 of your G5216 Father G3962 which G3588 is in G1722 heaven: G3772 for G3754 he maketh G393 his G846 sun G2246 to rise G393 on G1909 the evil G4190 and G2532 on the good, G18 and G2532 sendeth rain G1026 on G1909 the just G1342 and G2532 on the unjust. G94
If thine enemy H8130 be hungry, H7457 give him bread H3899 to eat; H398 and if he be thirsty, H6771 give him water H4325 to drink: H8248 For thou shalt heap H2846 coals of fire H1513 upon his head, H7218 and the LORD H3068 shall reward H7999 thee.
If I rejoiced H8055 at the destruction H6365 of him that hated H8130 me, or lifted up H5782 myself when evil H7451 found H4672 him: Neither have I suffered H5414 my mouth H2441 to sin H2398 by wishing H7592 a curse H423 to his soul. H5315 If the men H4962 of my tabernacle H168 said H559 not, Oh that we had H5414 of his flesh! H1320 we cannot be satisfied. H7646
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Luke 6
Commentary on Luke 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
Lu 6:1-5. Plucking Corn-ears on the Sabbath.
(See on Mt 12:1-8 and Mr 2:23-28.)
1. second sabbath after the first—an obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.
5. Lord also—rather "even" (as in Mt 12:8).
of the sabbath—as naked a claim to all the authority of Him who gave the law at Mount Sinai as could possibly be made; that is, "I have said enough to vindicate the men ye carp at on My account: but in this place is the Lord of the law, and they have His sanction." (See Mr 2:28.)
Lu 6:6-11. Withered Hand Healed.
(See on Mt 12:9-15 and Mr 3:1-7.)
7. watched whether, &c.—In Matthew (Mt 12:9) this is put as an ensnaring question of theirs to our Lord, who accordingly speaks to the state of their hearts (Lu 6:9), just as if they had spoken it out.
9. good, or … evil, save … or destroy—By this novel way of putting His case, our Lord teaches the great ethical principle, that to neglect any opportunity of doing good is to incur the guilt of doing evil; and by this law He bound His own spirit. (See Mr 3:4.)
11. filled with madness—The word denotes senseless rage at the confusion to which our Lord had put them, both by word and deed.
what … do to Jesus—not so much whether to get rid of Him, but how to compass it. (See on Mt 3:6.)
Lu 6:12-49. The Twelve Apostles Chosen—Gathering Multitudes—Glorious Healing.
12, 13. went out—probably from Capernaum.
all night in prayer … and when … day, he called, &c.—The work with which the next day began shows what had been the burden of this night's devotions. As He directed His disciples to pray for "laborers" just before sending themselves forth (see on Mt 9:37; Mt 10:1), so here we find the Lord Himself in prolonged communion with His Father in preparation for the solemn appointment of those men who were to give birth to His Church, and from whom the world in all time was to take a new mould. How instructive is this!
13-16. (See on Mt 10:2-4.)
17. in the plain—by some rendered "on a level place," that is, a piece of high tableland, by which they understand the same thing, as "on the mountain," where our Lord delivered the sermon recorded by Matthew (Mt 5:1), of which they take this following discourse of Luke to be but an abridged form. But as the sense given in our version is the more accurate, so there are weighty reasons for considering the discourses different. This one contains little more than a fourth of the other; it has woes of its own, as well as the beatitudes common to both; but above all, that of Matthew was plainly delivered a good while before, while this was spoken after the choice of the twelve; and as we know that our Lord delivered some of His weightiest sayings more than once, there is no difficulty in supposing this to be one of His more extended repetitions; nor could anything be more worthy of it.
19. healed—kept healing, denoting successive acts of mercy till it went over "all" that needed. There is something unusually grand and pictorial in this touch of description.
20, 21. In the Sermon on the Mount the benediction is pronounced upon the "poor in spirit" and those who "hunger and thirst after righteousness" (Mt 5:3, 6). Here it is simply on the "poor" and the "hungry now." In this form of the discourse, then, our Lord seems to have had in view "the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him," as these very beatitudes are paraphrased by James (Jas 2:5).
21. laugh—How charming is the liveliness of this word, to express what in Matthew is called being "comforted!"
22. separate you—whether from their Church, by excommunication, or from their society; both hard to flesh and blood.
for the Son of man's sake—Compare Mt 5:11, "for My sake"; and immediately before, "for righteousness' sake" (Lu 6:10). Christ thus binds up the cause of righteousness in the world with the reception of Himself.
23. leap for joy—a livelier word than "be exceeding glad" of "exult" (Mt 5:12).
24, 25. rich … full … laugh—who have all their good things and joyous feelings here and now, in perishable objects.
received your consolation—(see on Lu 16:25).
shall hunger—their inward craving strong as ever, but the materials of satisfaction forever gone.
26. all … speak well of you—alluding to the court paid to the false prophets of old (Mic 2:11). For the principle of this woe, and its proper limits, see Joh 15:19.
27-36. (See on Mt 5:44-48; Mt 7:12; and Mt 14:12-14.)
37, 38. See on Mt 7:1, 2; but this is much fuller and more graphic.
39. Can the blind, &c.—not in the Sermon on the Mount, but recorded by Matthew in another and very striking connection (Mt 15:14).
40. The disciple, &c.—that is, "The disciple aims to come up to his master, and he thinks himself complete when he does so: if you then be blind leaders of the blind, the perfection of one's training under you will only land him the more certainly in one common ruin with yourselves."
41-49. (See on Mt 7:3-5, Mt 7:16-27.)