Lucas 6
G. Campbell Morgan · Citado em PreceptAustin
Lucas 6
Morgan - Makarios (blessed) means happy, fortunate, blissful. Homer used the word to describe a wealthy man, and Plato used it of one who is successful in business. Both Homer and Hesiod spoke of the Greek gods as being happy (makarios) within themselves, because they were unaffected by the world of men-who were subject to poverty, disease, weakness, misfortune, and death. The fullest meaning of the term, therefore, had to do with an inward contentedness that is not affected by circumstances. That is the kind of happiness God desires for His children, a state of joy and well-being that does not depend on physical, temporary circumstances (cf Php 4:11, 12, 13). (From his sermon entitled "Blessed") NET Note on Blessed - The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers. Makarios in Luke and Acts - Lk. 1:45; Lk. 6:20; Lk. 6:21; Lk. 6:22; Lk. 7:23; Lk. 10:23; Lk. 11:27; Lk. 11:28; Lk. 12:37; Lk. 12:38; Lk. 12:43; Lk. 14:14; Lk. 14:15; Lk. 23:29; Acts 20:35; Acts 26:2 See more detailed explanation of Jesus' meaning of the Kingdom of God in commentary notes on Luke 17:20-21. Poor (4434)(ptochos from ptosso = crouch, cringe, cower down or hide oneself for fear, a picture of one crouching and cowering like a beggar with a tin cup to receive the pennies dropped in!) is an adjective which describes one who crouches and cowers and is used as a noun to mean beggar. These poor were unable to meet their basic needs and so were forced to depend on others or on society. Classical Greek used the ptochos to refer to a person reduced to total destitution, who crouched in a corner begging. As he held out one hand for alms he often hid his face with the other hand, because he was ashamed of being recognized. Ptochos describes not simply honest poverty, and the struggle of the laboring man to make ends meet but also describes abject poverty, which has literally nothing and which is in imminent danger of real starvation. Ptochos focuses on a state of dependence, so that in Mt 5:3 "the poor in spirit" are those who have learned to be completely dependent on God for everything and these are the ones who possess the kingdom of heaven. Walter L. Leifeld adds that ptochos "in Luke implies those who are utterly dependent on God (Lk 6:20). They are the special recipients of the "good news" Jesus came to preach (Lk 4:18). Often the economically destitute sense their need of God more than others. (Borrow the The Expositor's Bible Commentary - Luke) Luke's uses of Ptochos - Lk. 4:18; Lk. 6:20; Lk. 7:22; Lk. 14:13; Lk. 14:21; Lk. 16:20; Lk. 16:22; Lk. 18:22; Lk. 19:8; Lk. 21:3; Kingdom (932) basileia from basileus = a sovereign, king, monarch) denotes sovereignty, royal power, dominion. Basileia can also refer to the territory or people over whom a king rules. Basilea denotes the dominion of a lawful king, which the Greeks saw as something derived from Zeus. In the Old Testament, Israel was originally a theocracy, a nation whose king was God. Therefore, Israel was the kingdom of God. Even when a human sat on the throne of Israel, he derived his power from God. The Gospels depict the earth as the dominion of Satan or evil, a usurper to the rightful throne of God. Jesus came to reestablish divine rule (i.e., the kingdom of God). Luke uses basileia more than any other NT writer. It should be noted that the Kingdom of Heaven/God is both simple and complex and has been the subject of many non-Biblical interpretations (this summary makes no attempt to review these interpretations). It is as simple as the truth that wherever the King (God/Jesus) rules and reigns, there the kingdom is present! It is complex in that a number of references to Kingdom of God/Heaven have prophetic (eschatological) overtones, so it has a present and future aspect. It is also complex in the sense that the Kingdom of God/Heaven is described in both testaments from Genesis to Revelation (See Tony Garland's interesting related summary of Genesis and Revelation as Bookends). Luke's uses of basileia - Lk. 1:33; Lk. 4:5; Lk. 4:43; Lk. 6:20; Lk. 7:28; Lk. 8:1; Lk. 8:10; Lk. 9:2; Lk. 9:11; Lk. 9:27; Lk. 9:60; Lk. 9:62; Lk. 10:9; Lk. 10:11; Lk. 11:2; Lk. 11:17; Lk. 11:18; Lk. 11:20; Lk. 12:31; Lk. 12:32; Lk. 13:18; Lk. 13:20; Lk. 13:28; Lk. 13:29; Lk. 14:15; Lk. 16:16; Lk. 17:20; Lk. 17:21; Lk. 18:16; Lk. 18:17; Lk. 18:24; Lk. 18:25; Lk. 18:29; Lk. 19:11; Lk. 19:12; Lk. 19:15; Lk. 21:10; Lk. 21:31; Lk. 22:16; Lk. 22:18; Lk. 22:29; Lk. 22:30; Lk. 23:42; Lk. 23:51 Acts 1:3; Acts 1:6; Acts 8:12; Acts 14:22; Acts 19:8; Acts 20:25; Acts 28:23; Acts 28:31 GENERAL COMMENTS ON JESUS' SERMON IN LUKE 6:20-49 Darrell Bock - Jesus sets forth his ethic for daily life in detail (ED: BUT ULTIMATELY ONE THAT CAN ONLY BE APPROACHED BY SPIRIT FILLED BELIEVERS). The sermon begins with a recognition of the disciples' blessing as a result of God's grace. The rest of the sermon gives the ethical response to being such a beneficiary. Disciples are to live and relate to others in a way that stands out from how people relate to one another in the world....In sum, disciples are to live and look different from the rest of the world, even as they reach out compassionately to that world.....These blessings are not a works salvation but represent an invitation to (ED: BE SAVED AND) let God mold His children into who they ought to be (ED: REMINDS ME OF PROGRESSIVE SANCTIFICATION).....Jesus offers promises to the poor, the hungry, those who weep and those who suffer religious persecution.....To people such as these God promises the kingdom now and blessing later, including enough to eat, laughter and heavenly reward. Unlike Matthew, Luke includes woes, not just blessings. Jesus divides humankind into two camps (Luke 3:15-18+--the purging Spirit of fire). In contrast to the blessed stand the rich, those who are well fed, those who laugh and those who receive praise. Their fate is sorrow, hunger, mourning and a life like those who followed the false prophets. The contrast is stark." (Jesus' Teaching 6:17-49) Leifeld commenting on Jesus' follows the four blessings with four woes observes that "The entire theme of reversal of fortune has already been encountered in the Magnificat (Read Luke 1:51-55+)." (Borrow the The Expositor's Bible Commentary - Luke) Wiersbe nicely summarizes Jesus' sermon in Luke 6:20-49 - What Jesus did was to focus on attitudes: our attitude toward circumstances (Luke 6:20-26), people (Luke 6:27-38), ourselves (Luke 6:39-45), and God (Luke 6:46-49). He emphasized four essentials for true happiness: faith in God, love toward others, honesty with ourselves, and obedience toward God. (Borrow Be Compassionate - Luke 1-13) Steven Cole gives us an overview of Lk 6:20-49 - The most obvious question is whether or not this sermon in Luke 6 is the same as the Sermon on the Mount recorded in Mt 5-7. The bottom line is, we can’t know for certain. There are solid commentators on both sides of the issue. The sermon in Luke falls into three sections: in Lu 6:20-26, Jesus draws a distinct line between His followers and others and pronounces blessings on the former and woes on the latter; in Lu 6:27-38, Jesus spells out the primary ethic of His kingdom, the practice of love; and, in Lu 6:39-49, He emphasizes the importance of obedience to His teaching. He addresses the sermon primarily to His disciples (Lu 6:20), but obviously there are appeals to outsiders as well. The blessings are aimed at encouraging and strengthening Jesus’ followers in the face of mounting and inevitable opposition and persecution, but they also serve to draw in outsiders with the intriguing promise of future reversal. The woes warn believers of dangers to avoid, but they also confront unbelievers with the future consequences of their current behavior. The entire sermon shows Jesus’ disciples (i.e., all Christians) how we should live. But it also shows unbelievers and hypocrites their need for repentance because of the huge gap between their behavior and Jesus’ teaching.. (Luke 6:20-26 How to Live Happily Ever After - USED ABOVE for the title of this section)
Lucas 6
Morgan - Down to His Underwear - How literally to interpret this verse from Luke 6:30 is a matter of opinion, but one man determined to obey it to the letter. He was Henry Richards, missionary (click "Read free of charge") to Africa with the Livingstone Inland Mission. He decided to begin his ministry in the village of Banza Mateke by translating the Gospel of Luke into the local tribal language. He would translate a handful of verses each day, and regularly preach to the tribe from the verses he had translated. It all went well until he came to Luke 6:30. How could he read this verse to the people, he wondered, and how could he possibly explain it? The village was full of beggars; and, in fact, it was commonplace for the curious villagers to ask him for everything he possessed. He feared that if he actually gave his sparse missionary possessions to everyone who asked for them, he would be soon reduced to his underwear. Richards went back to chapter one and started preaching through Luke again, to reinforce the Gospel message—and to give himself more time to ponder the problem posed by Luke 6:30. In time, he grew convinced that it meant exactly what it said, so when he came to it, he read it plainly. Immediately the villagers in Banza Mateke began asking him for his belongings. He began distributing his goods as requested, and was soon reduced to near-underwear status. But to Richards’ surprise, the people suddenly began returning his things, and before long every single item was back in its place. “What did it mean?” wondered the missionary. As the villagers had talked among themselves, they concluded that such an unselfish man must indeed be God’s man, and that his message must be God’s message, for God “so loved that He gave. …” Now the people of Banza Mateke were ready to listen to Henry Richards, and a period of widespread revival and awakening transformed the village. (Read Richards' own account - click "Read free of charge") F B
Lucas 6
Morgan - “Carefully note the three-fold condition. 1. ‘Every one that cometh to Me,’ surrender. 2. ‘And heareth My words,’ discipleship. 3. ‘And doeth them,’ obedience.” Warren