Lucas 6
J.C. Ryle · Citado em PreceptAustin
Lucas 6
Ryle - Luke 6:1-5 JESUS AND THE SABBATH We should notice, in this passage, what excessive importance hypocrites attach to trifles. We are told that, "One Sabbath day as Jesus was walking through some grainfields, his disciples broke off heads of wheat, rubbed off the husks in their hands, and ate the grains." At once the hypocritical Pharisees found fault, and charged them with committing a sin. They said, "Why do you that which is not lawful to do on the Sabbath days?" The mere act of plucking the heads of wheat of course they did not find fault with. It was an action sanctioned by the Mosaic law. (Deut. 23:25.) The supposed fault with which they charged the disciples, was the breach of the fourth commandment. They had done work on the Sabbath, by taking and eating a handful of food. This exaggerated zeal of the Pharisees about the Sabbath, we must remember, did not extend to other plain commandments of God. It is evident from many expressions in the Gospels, that these very men, who pretended such strictness on one little point, were more than lax and indifferent about other points of infinitely greater importance. While they stretched the commandment about the Sabbath beyond its true meaning, they openly trampled on the tenth commandment, and were notorious for covetousness. (Luke 16:14.) But this is precisely the character of the hypocrite. To use our Lord's illustration, in some things he makes fuss about straining out of his cup a gnat, while in other things he can swallow a camel. (Matt. 23:24.) It is a bad symptom of any man's state of soul, when he begins to put the second things in religion in the first place, and the first things in the second, or the things ordained by man above the things ordained by God. Let us beware of falling into this state of mind. There is something sadly wrong in our spiritual condition, when the only thing we look at in others is their outward Christianity, and the principal question we ask is, whether they worship in our communion, and use our ceremonial, and serve God in our way. Do they repent of sin? Do they believe on Christ? Are they living holy lives? These are the chief points to which our attention ought to be directed. The moment we begin to place anything in religion before these things, we are in danger of becoming as thorough Pharisees as the accusers of the disciples. We should notice, secondly, in this passage, how graciously our Lord Jesus Christ pleaded the cause of His disciples, and defended them against their accusers. We are told that He answered the cavils of the Pharisees with arguments by which they were silenced, if not convinced. He did not leave His disciples to fight their battle alone. He came to their rescue, and spoke for them. We have in this fact a cheering illustration of the work that Jesus is ever doing on behalf of His people. There is one, we read in the Bible, who is called "the accuser of the brethren, who accuses them day and night," even Satan, the prince of this world. (Rev. 12:10.) How many grounds of accusation we give him, by reason of our infirmity! How many charges he may justly lay against us before God! But let us thank God that believers "have an Advocate with the Father, Jesus Christ the righteous," who is ever maintaining the cause of His people in heaven, and continually making intercession for them. Let us take comfort in this cheering thought. Let us daily rest our souls on the recollection of our great Friend in heaven. Let our morning and evening prayer continually be, "Answer for me, answer for me, O Lord my God." We should notice, lastly, in these verses, the clear light which our Lord Jesus Christ throws on the real requirements of the fourth commandment. He tells the hypocritical Pharisees, who pretended to such strictness in their observance of the Sabbath, that the Sabbath was never intended to prevent works of necessity. He reminds them how David himself, when suffering from hunger, took and ate that show-bread, which ought only to be eaten by the priests, and how the act was evidently allowed of God, because it was an act of necessity. And He argues from David's case, that He who permitted His own temple rules to be infringed, in cases of necessity, would doubtless allow work to be done on His own Sabbath days, when it was work for which there was really a need. We should weigh carefully the nature of our Lord Jesus Christ's teaching about the observance of the Sabbath, both here and in other places. We must not allow ourselves to be carried away by the common notion that the Sabbath is a mere Jewish ordinance, and that it was abolished and done away by Christ. There is not a single passage of the Gospels which proves this. In every case where we find our Lord speaking upon it, He speaks against the false views of it, which were taught by the Pharisees, but not against the day itself. He cleanses and purifies the fourth commandment from the man-made additions by which the Jews had defiled it, but never declares that it was not to bind Christians. He shows that the seventh day's rest was not meant to prevent works of necessity and mercy, but He says nothing to imply that it was to pass away, as a part of the ceremonial law. We live in days when anything like strict Sabbath observance is loudly denounced, in some quarters, as a remnant of Jewish superstition. We are boldly told by some people, that to keep the Sabbath holy is legal, and that to enforce the fourth commandment on Christians, is going back to bondage. Let it suffice us to remember, when we hear such things, that assertions are not proofs, and that vague talk like this has no confirmation in the word of God. Let us settle it in our minds, that the fourth commandment has never been repealed by Christ, and that we have no more right to break the Sabbath day, under the Gospel, than we have to murder and to steal. The architect who repairs a building, and restores it to its proper use, is not the destroyer of it, but the preserver. The Savior who redeemed the Sabbath from Jewish traditions, and so frequently explained its true meaning, ought never to be regarded as the enemy of the fourth commandment. On the contrary, He has "magnified it, and made it honorable." Let us cling to our Sabbath, as the best safeguard of our Country's religion. Let us defend it against the assaults of ignorant and mistaken men, who would gladly turn the day of God into a day of business and pleasure. Above all, let us each strive to keep the day holy ourselves. Much of our spiritual prosperity depends, under God, on the manner in which we employ our Sundays. (Luke 6) Luke 6:6 On another Sabbath He entered the synagogue and was teaching; and there was a man there whose right hand was withered. NET Luke 6:6 On another Sabbath, Jesus entered the synagogue and was teaching. Now a man was there whose right hand was withered. GNT Luke 6:6 Ἐγένετο δὲ ἐν ἑτέρῳ σαββάτῳ εἰσελθεῖν αὐτὸν εἰς τὴν συναγωγὴν καὶ διδάσκειν. καὶ ἦν ἄνθρωπος ἐκεῖ καὶ ἡ χεὶρ αὐτοῦ ἡ δεξιὰ ἦν ξηρά. NLT Luke 6:6 On another Sabbath day, a man with a deformed right hand was in the synagogue while Jesus was teaching. KJV Luke 6:6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. ESV Luke 6:6 On another Sabbath, he entered the synagogue and was teaching, and a man was there whose right hand was withered. NIV Luke 6:6 On another Sabbath he went into the synagogue and was teaching, and a man was there whose right hand was shriveled. ASV Luke 6:6 And it came to pass on another sabbath, that he entered into the synagogue and taught: and there was a man there, and his right hand was withered. CSB Luke 6:6 On another Sabbath He entered the synagogue and was teaching. A man was there whose right hand was paralyzed. NKJ Luke 6:6 Now it happened on another Sabbath, also, that He entered the synagogue and taught. And a man was there whose right hand was withered. NRS Luke 6:6 On another sabbath he entered the synagogue and taught, and there was a man there whose right hand was withered. YLT Luke 6:6 And it came to pass also, on another sabbath, that he goeth into the synagogue, and teacheth, and there was there a man, and his right hand was withered, On another Sabbath Matthew 12:9-14; Mark 3:1-6 he Lk 4:16,31; 13:10,13,14; 14:3; Matthew 4:23; John 9:16 there 1 Kings 13:4; Zechariah 11:17; John 5:3 Luke 5:1-6:16 The Gathering of Disciples - Darrell Bock Luke 6 Resources - Multiple Sermons and Commentaries Luke 6:6-11 Divine Truth Confronts Human Tradition - John MacArthur Luke 6:6-11 When Jesus Stomps On Your Toes - Steven Cole Parallel Passages - Words in bold not found in Luke Matthew 12:9+ Departing from there, He went into their synagogue. 10 And a man was there whose hand was withered... Mark 3:1+ He entered again into a synagogue; and a man was there whose hand was withered. JESUS ILLUSTRATES THE TRUE MEANING OF THE SABBATH On another Sabbath (sabbaton) He entered the synagogue (sunagoge) - Luke does not state specifically but this may have occurred soon after the Sabbath incident in the grainfields. Jesus had just claimed He was Lord of the Sabbath, which was tantamount to calling Himself God and once again He proceeds to authenticate not only His lordship over the Sabbath but His divinity by healing this nameless man's paralyzed hand. And was teaching (didasko) - One of the first things Jesus did as he began His ministry after He had been tempted in the wilderness (Lk 4:1-13+) was to return to Galilee "in the power of the Spirit" (Lk 4:14+) and begin "teaching in their synagogues and was praised by all." (Lk 4:15+) Mt 9:35+ gives us a summary of Jesus' ministry during this time stating that "Jesus was going through all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness." Notice "healing" is last, for that was secondary to the message of the Gospel which alone would bring spiritual healing, while the physical healing simply authenticated His authority and His divinity. Someone has commented that He performed so many healings in Israel that there were almost no sick people remaining. If this is true (and it is a reasonable statement), it is amazing and tragic that so few believed in Him for spiritual healing! John recorded that "He came to His own, and those who were His own did not receive Him." (Jn 1:11+). And there was a man there whose right hand was withered (xeros) - There "just happened" providentially (but see McGee's comment below) to be a paralyzed person present! Jesus could have put off this healing until after the Sabbath, but this was an appointment for confrontation! In fact Jesus repeatedly healed on the Sabbath (Luke 4:31-35; 13:10-17; 14:1-6; John 5:1-9; 9:1-14). And so clearly this is another divinely ordained appointment for our Lord. O, that we would be in such communion and communication with our heavenly Father that we too would continually be in the center of His will an not miss any of His divine appointments! Amen! J
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Ryle adds "The command, at first sight, seems unreasonable, because the man's obedience was apparently impossible. But the poor sufferer was not stopped by any doubts or reasonings of this kind. At once we read that he made the attempt to stretch forth his hand, and, in making it, was cured. He had faith enough to believe that He who bade him stretch forth his hand, was not mocking him, and ought to be obeyed. And it was precisely in this act of implicit obedience, that he received a blessing. "His hand was completely restored!" This should have raised the question in the minds of His opponents "Would God demonstrate His power through Jesus, if Jesus was breaking God's law and doing wrong?" (Luke 6) His hand was restored (apokathistemi) - Mt 12:13+ adds " like the other." In other words, the withered hand (paralysis had produced atrophy of the muscles (see picture) and thus decrease in size of his hand), not only had the nerve function restored but also the muscular tone and strength. When Jesus heals, He heals completely! Praise God! Looking around (4017)(periblepo from peri = around + blepo = to look) means literally to glance at or look around in various directions. All but one of the 7 NT uses describe Jesus looking around. In the NT periblepo is found only in the middle voice (reflexive voice) meaning to look round about oneself. Periblepo takes on a slightly different sense in some non-Biblical contexts where it was used to be on the lookout for, ("they are looking for someone to plunder," or "Elizabeth looked about to see where she could hide"). Liddell-Scott on periblepo - (1) to look round about, gaze around, Xen., to look round at, (2) to seek after, look about for, Luc. (3) to gaze on, admire, respect, to be jealous of, suspect force, or to covet it, Mark 3:5 After looking around at them with anger, grieved at their hardness of heart, He *said to the man, “Stretch out your hand.” And he stretched it out, and his hand was restored. Mark 3:34 Looking about at those who were sitting around Him, He *said, “Behold My mother and My brothers! Mark 5:32 And He looked around to see the woman who had done this. Mark 9:8 (Context - Transfiguration) All at once they looked around and saw no one with them anymore, except Jesus alone. Mark 10:23 And Jesus, looking around, said to His disciples, “How hard it will be for those who are wealthy to enter the kingdom of God!” Mark 11:11 Jesus entered Jerusalem and came into the temple; and after looking around at everything, He left for Bethany with the twelve, since it was already late. Luke 6:10 After looking around at them all, He said to him, “Stretch out your hand!” And he did so; and his hand was restored. Periblepo - 4x in 4v in the Septuagint - Ge 19:17 = "Do not look behind you...or you will be swept away.”; Ex 2:12 = "So he looked this way and that, and when he saw there was no one around, he struck down the Egyptian and hid him in the sand."; Jos. 8:20 = "When the men of Ai turned back and looked, behold, the smoke of the city ascended to the sky..."; 1 Ki. 20:40; Job 7:8 Stretch (aorist imperative)(1614) (ekteino from ek = out + teino = to stretch) means stretch out literally, as a gesture with one's hand stretched out. Jesus' stretched His hands out "toward His disciples" (Mt 12:49), to Peter drowning (Mt 14:31), to the leper (Mk 1:41, Mt 8:3, Lk 5:13, cf healing in Acts 4:30). Ekteino is used of the stretching out of Paul's hand as he prepared to offer his verbal defense (Acts 26:1). Ekteino refers to Jesus telling the lame man to stretch out his hand (Mt 12:13, Mk 3:5, Lk 6:10). Ekteino can mean stretching out one's hands with a hostile intent to lay hands on or arrest (Lk 22.53). As a euphemistic figure of speech referring to one's hands stretched out in crucifixion (Jn 21.18). In Mt 26:51 when they came to arrest Jesus Peter "extending his hand, drew out his sword, and struck." In Acts 27:30 ekteino refers to the sailors pretending to "to lay out (stretch out the) anchors from the bow, (Act 27:30). In the Septuagint in Exodus 7:5 ekteino is used of God stretching out His hand over Egypt and deliver Israel (cf Ps 138:7) frequently of Moses telling Aaron to stretch out his hand and staff (Ex. 7:19; 8:5-6,16-17), and of Moses stretching out his hand to bring plagues (Ex 9:22-23; 10:12,21-22) Restored (600)(apokathistemi from apo = from + kathistemi = to set in order, appoint) means literally to restore to an earlier condition. Apokathistemi in secular Greek was a medical technical term for restoring to health (to cure) (Mt 12:13+, Mk 3:5, Mk 8:5, Lk 6:10). This verb is used in the Septuagint to describe restoration of Nebuchadnezzar's reason (Da 4:36+) Luke 6:11 But they themselves were filled with rage, and discussed together what they might do to Jesus. NET Luke 6:11 But they were filled with mindless rage and began debating with one another what they would do to Jesus. GNT Luke 6:11 αὐτοὶ δὲ ἐπλήσθησαν ἀνοίας καὶ διελάλουν πρὸς ἀλλήλους τί ἂν ποιήσαιεν τῷ Ἰησοῦ. NLT Luke 6:11 At this, the enemies of Jesus were wild with rage and began to discuss what to do with him. KJV Luke 6:11 And they were filled with madness; and communed one with another what they might do to Jesus. ESV Luke 6:11 But they were filled with fury and discussed with one another what they might do to Jesus. NIV Luke 6:11 But they were furious and began to discuss with one another what they might do to Jesus. ASV Luke 6:11 But they were filled with madness; and communed one with another what they might do to Jesus. CSB Luke 6:11 They, however, were filled with rage and started discussing with one another what they might do to Jesus. NKJ Luke 6:11 But they were filled with rage, and discussed with one another what they might do to Jesus. NRS Luke 6:11 But they were filled with fury and discussed with one another what they might do to Jesus. YLT Luke 6:11 and they were filled with madness, and were speaking with one another what they might do to Jesus. NAB Luke 6:11 But they became enraged and discussed together what they might do to Jesus. NJB Luke 6:11 But they were furious and began to discuss the best way of dealing with Jesus. GWN Luke 6:11 The scribes and Pharisees were furious and began to discuss with each other what they could do to Jesus. BBE Luke 6:11 But they were full of wrath, and were talking together about what they might do to Jesus. they Lk 4:28; Ps 2:1,2; Ecclesiastes 9:3; Acts 5:33; 7:54; 26:11 discussed together Matthew 12:14,15; 21:45; John 7:1; 11:47; Acts 4:15,19; 5:33 Luke 5:1-6:16 The Gathering of Disciples - Darrell Bock Luke 6 Resources - Multiple Sermons and Commentaries Luke 6:6-11 Divine Truth Confronts Human Tradition - John MacArthur Luke 6:6-11 When Jesus Stomps On Your Toes - Steven Cole INSTEAD OF REJOICING THEY WERE RAGING! Parallel Passages - Words in bold are not found in Luke's version Matthew 12:14+ But the Pharisees went out and conspired against Him, as to how they might destroy (apollumi the very word Jesus used in Lk 9:25+ ["perish" in Lk 13:3, 5] which would describe the ultimate fate of Jesus' accusers!) Him. 15 But Jesus, aware of this, withdrew from there. And many followed Him, and He healed them all, Mark 3:6+ The Pharisees went out and immediately began conspiring with the Herodians (normally bitter enemies of one another! cf "The enemy of my enemy is my friend!") against Him, as to how they might destroy (apollumi) Him. John
Lucas 6
Ryle - Luke 6:6-11 THE WITHERED HAND HEALED These verses contain another example of our Lord Jesus Christ's mode of dealing with the Sabbath question. Once more we find Him coming into collision with the vain traditions of the Pharisees, about the observance of the fourth commandment “Remember the Sabbath day, to keep it holy." (Exodus 20:8). Once more we find Him clearing the day of God from the rubbish of human traditions, and placing its requirements on the right foundation. We are taught in these verses, the lawfulness of doing works of mercy on the Sabbath day. We read that before all the Scribes and Pharisees, our Lord healed a man with a withered hand on the Sabbath. He knew that these enemies of all righteousness were watching to see whether He would do it, in order that they might "find an accusation against Him." He boldly asserts the right of doing such works of mercy, even on the day when it is said, "you shall do no manner of work." He openly challenges them to show that such a work was contrary to the law. "I will ask you one thing," He says, "Is it lawful on the Sabbath to do good, or to do evil? to save life or to destroy?" To this question His enemies were unable to find an answer. The principle here laid down, is one of wide application. The fourth commandment was never meant to be so interpreted, as to inflict injury on man's body. It was intended to admit of adaptation to that state of things which sin has brought into the world. It was not meant to forbid showing kindness on the Sabbath to the afflicted, or attending to the needs of the sick. We may drive in a carriage to minister comfort to the dying. We may stay away from public worship, in order to fetch a doctor, or be useful in a sick room. We may visit the fatherless and widow in trouble. We may preach, and teach, and instruct the ignorant. These are works of mercy. We may do them, and yet keep the Sabbath holy. They are not breaches of God's law. One thing, however, we must carefully remember. We must take heed that we do not abuse the liberty which Christ has given us. It is in this direction that our danger chiefly lies in modern times. There is little risk of our committing the error of the Pharisees, and keeping the Sabbath more strictly than God intended. The thing to be feared is the general disposition to neglect the Sabbath, and to rob it of that honor which it ought to receive. Let us take heed to ourselves in this matter. Let us beware of making God's day a day for visiting, feasting, journeying, and pleasure parties. These are not works of necessity or mercy, whatever a self-willed and unbelieving world may say. The person who spends his Sundays in such ways as these, is sinning a great sin, and proving himself entirely unprepared for the great rest in heaven. We are taught, secondly, in these verses, the perfect knowledge that our Lord Jesus Christ possesses of men's thoughts. We see this in the language used about Him, when the Scribes and Pharisees were watching Him. We read that "He knew their thoughts." Expressions like this are among the many evidences of our Lord's divinity. It belongs to God only to read hearts. He who could discern the secret intents and imaginations of others, must have been more than man. No doubt He was man like ourselves in all things, sin only excepted. This we may freely grant to the Socinian, who denies the divinity of Christ. The texts the Socinian quotes, in proof of our Lord's manhood, are texts which we believe and hold as fully as himself. But there are other plain texts in Scripture which prove that our Lord was God as well as man. Of such texts the passage before us is one. It shows that Jesus was "God over all, blessed forever." (Rom. 9:5.) Let the remembrance of our Lord's perfect knowledge always exercise a humbling influence upon our souls. How many vain thoughts, and worldly imaginations, pass through our minds every hour, which man's eye never see! What are our own thoughts at this moment? What have they been this very day, while we have been reading, or listening to this passage of Scripture? Would they bear public examination? Would we want others to know all that passes in our mind? These are serious questions, and deserve serious answers. Whatever we may think of them, it is a certain fact that Jesus Christ is hourly reading our hearts. Truly we ought to humble ourselves before Him, and cry daily, "Who can tell how often he offends?" — "Cleanse me from secret faults." (Ps 19:12) "God be merciful to me a sinner!" (Lk 18:13, cf Ps 26:11, 41:4, 10, 56:1, 57:1, 67:1, 86:3, 119:58, 132) We are taught, lastly, in these verses, the nature of the first act of faith, when a soul is converted to God. The lesson is conveyed to us in a striking manner, by the history of the cure which is here described. We read that our Lord said to the man whose hand was withered, "Stretch forth your hand." The command, at first sight, seems unreasonable, because the man's obedience was apparently impossible. But the poor sufferer was not stopped by any doubts or reasonings of this kind. At once we read that he made the attempt to stretch forth his hand, and, in making it, was cured. He had faith enough to believe that He who bade him stretch forth his hand, was not mocking him, and ought to be obeyed. And it was precisely in this act of implicit obedience, that he received a blessing. "His hand was completely restored!" Let us see in this simple history, the best answer to those doubts, and hesitations, and questionings, by which anxious inquirers often perplex themselves, in the matter of coming to Christ. "How can they believe?" they ask us — "How can they come to Christ? How can they lay hold on the hope set before them?" The best answer to all such inquiries, is to bid men do as he did who had the withered hand. Let them not stand still reasoning, but act. Let them not torment themselves with metaphysical speculations, but cast themselves, just as they are, on Jesus Christ. So doing, they will find their course made clear. How, or in what manner, we may not be able to explain. But we may boldly make the assertion, that in the act of striving to draw near to God, they shall find God drawing near to them, but that if they deliberately sit still, they must never expect to be saved. (Luke 6) Luke 6:12 It was at this time that He went off to the mountain to pray, and He spent the whole night in prayer to God. KJV Luke 6:12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. that Ps 55:15-17; 109:3,4; Daniel 6:10; Matthew 6:6; Mark 1:35; 14:34-36; Hebrews 5:7 He spent the whole night Genesis 32:24-26; Psalms 22:2; Matthew 14:23-25; Mark 6:46; Colossians 4:2 Luke 5:1-6:16 The Gathering of Disciples - Darrell Bock Luke 6 Resources - Multiple Sermons and Commentaries Luke 5:1-6:16 The Gathering of Disciples - Darrell Bock Luke 6:12-13 Common Men, Uncommon Calling- John MacArthur Luke 6:12-19 The Master’s Men and Method - Steven Cole Parallel Passage: Mark 3:13-19+ And He went up on the mountain and summoned those whom He Himself wanted, and they came to Him. Luke 5:16+ But Jesus Himself would often slip away to the wilderness and pray JESUS' PROLONGED PRAYER TO HIS FATHER IN HEAVEN Mark mentions that Jesus went up on the mountain but interestingly omits the fact that He prayed. Luke frequently shows Jesus in the "secret place" praying to His Father in Heaven and particularly before major events in His ministry. Lk 3:21; 5:16; 9:18, 28, 29; 11:1; 22:32, 40-46. The major event here is of course His selection of the 12 disciples/apostles who will carry on His ministry after His death, burial, resurrection and ascension. It is fascinating that in answer to prayer, Jesus is led to select one man, Judas Iscariot, who would follow along with Jesus for almost 3 years but who was never a genuine disciple of Jesus. THOUGHT - Jesus clear dependence on direction from His Father is an important reminder that we too as His followers need to beseech our Father in Heaven before any and every important decision in our life! How are you doing? Are you as convicted as I am? Would our life be different if we truly practiced this type of dependent prayer? As someone writes Jesus "is our great example for a life of prayer, and if He knew His need of communion with the Father, how much greater is our need!" J Vernon McGee gives us some background on the timing of the calling of the disciples - As I mentioned previously, some of the disciples were introduced to our Lord when He went to Jerusalem. (ED: Read John's Gospel - Jn 1:40-51+) Later, walking by the Sea of Galilee, He called those men to follow Him. Then they went back to fishing. And He went by and called them again, at which time, the record tells us, "they forsook all, and followed him" (Luke 5:11). Now we have come to the third stage. Out of an unspecified number of disciples, He chose twelve men to be His apostles. (See Thru the Bible) It was at this time - This expression of time begs the question "What time?" Luke has just recorded two confrontations regarding supposed Sabbath violations with the Jewish religious leaders. Presumably this time of extended prayer follows the healing of the man's withered right hand on the Sabbath but one cannot be dogmatic. In any event, given the rising level of hostility against His ministry it was clearly time to chose disciples whom He could equip and train to carry on the ministry after His crucifixion, which would take place 1.5 to 2 years later. NET Note on to the mountain - The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. Lk 15:29+), or even intentionally reminiscent of Ex 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law. (ED: It is interesting that the Greek has the definite article "the" [to'] preceding "mountain" which does suggest it was a specific known mountain. More than that we will have to wait until Heaven to find out which mountain!) THOUGHT - Jesus knew His time was short and that He must zealously, wisely redeem the time! How about us beloved? Is our time any less short? Lest we become complacent pious procrastinators we need to emblazon the words of James on our forehead (so to speak) "Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away." (James 4:14+). THOUGHT - Phillips makes an excellent point "A fixed law of Jesus was never to act in independence of His Father. The original sin in the Garden of Eden was the sin of acting in independence of God. Luke begins this section by showing us the dependence of the Lord upon His Father." Should we as His disciples do any less? How many decisions do we make independent of our Father's input? Woe! I am very convicted and need to radically increase the number of decisions I am making only after communion with my Father Who art in Heaven! How about you?" (See Exploring the Gospel of Luke: An Expository Commentary) Constable suggests "In view of mounting hostility it was imperative that He receive direction from His Father in this choice. A mountain or hill was a traditional place to pray since it provided seclusion and its elevation gave the person praying a special sense of nearness to God. Luke alone mentioned Jesus' all night prayer vigil. It shows Jesus' conscious dependence on God, a special emphasis in the third Gospel. The early church followed Jesus' example (Acts 13:2; 14:23; cf. Acts 1:2, 24-26) (Luke 6) That He went off to the mountain to pray (proseuchomai) - Pray is in the middle voice which is distinguished by the fact that passive voice the subject is intentionally, voluntarily acting in His own interest, and He receives the benefit of the action. THOUGHT - Interesting thought on the "voice" of the verb -- praying in the middle voice benefiting the one who is praying! Have you ever thought of your praying to the Father in that way, with that benefit? Jesus was the Master Teacher Who always practiced what He preached! He taught us to pray "Our Father" (Mt 6:9+) and He modelled it to us! Listen to what Jesus taught relating to prayer and communion with His Father. "Truly, truly (AKA THIS IS ESPECIALLY IMPORTANT - LISTEN UP! LEARN! APPLY!), I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner." (Jn 5:19) “I can do nothing on My own initiative. As I hear (BY IMPLICATION FROM HIS FATHER), I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me." (Jn 5:30) "So Jesus said, “When you lift up the Son of Man, then you will know that I am He, and I do nothing on My own initiative, but I speak these things as the Father taught Me." (Jn 8:38). THOUGHT - Is this not in a sense what we are asking our Father for when we pray "Thy will be done on earth as it is in Heaven"? I wonder how many times we pray those words, but then turn around and almost immediately go off to do our own selfish will? Just thinking! Related Resources: The Will Of God Other Resources on Will of God And He spent the whole night (dianukteriuo) in prayer (proseuche) - This is the record of Jesus praying all night and in fact the only record of anyone in the NT praying all night! A similar dependence on prayer is seen in choosing servants of the Lord in Acts 13:1-4+. The verb spent the whole night is dianuktereuo in the present tense meaning that Jesus "continued all night." This is one of 6 times when Luke mentions Jesus praying, when the other Gospels do not.
Lucas 6
Ryle says to His disciples "Their love was to be like His own towards sinners—unselfish, disinterested, and uninfluenced by any hope of return. What was to be the manner of this love? the disciples might ask. It was to be self-sacrificing and self-denying." (Luke 6) In Acts we see an incredible illustration of obedience to Jesus' command in Stephen who was full of faith and of the Spirit (Acts 6:5+, Acts 7:55+, cf Acts 6:8+) and was being stoned to death (just imagine praying the following prayer while stones are hitting you in the head!) and yet who was supernaturally enabled even to intercede with his dying words for those who were murdering him! Luke records... Then falling on his knees, he (Stephen) cried out with a loud voice, “Lord, do not hold this sin against them!” Having said this, he fell asleep. (Acts 7:60+) The most intense hatred always comes from religious people. -- John MacArthur
Lucas 6
Ryle - our Lord lays down a golden principle for the settlement of doubtful cases. He knew well that there will always be occasions when the line of duty towards our neighbor is not clearly defined. He knew how much self-interest and private feelings will sometimes dim our perceptions of right and wrong. He supplies us with a precept for our guidance in all such cases, of infinite wisdom; a precept which even infidels have been compelled to admire.—“As ye would that men should do to you, do ye also to them likewise.” To do to others as they do to us, and return evil for evil, is the standard of the heathen. To behave to others as we should like others to behave to us, whatever their actual behavior may be,—this should be the mark at which the Christian should aim. This is to walk in the steps of our blessed Saviour (See Walking Like Jesus Walked!). If He had dealt with the world as the world dealt with Him, we should all have been ruined forever in hell. (Luke 6)
Lucas 6
Ryle notes that "our Lord points out to His disciples the necessity of their having a higher standard of duty to their neighbor than the children of this world. He reminds them that to love those who love them, and do good to those who do good to them, and lend to those of whom they hope to receive, is to act no better than “the sinner” who knows nothing of the Gospel. The Christian must be altogether another style of man. His feelings of love, and his deeds of kindness, must be like his Master’s,—free and gratuitous. He must let men see that he loves others from higher principles than the ungodly do, and that his charity is not confined to those from whom he hopes to get something in return. Anybody can show kindness and charity, when he hopes to gain something by it But such charity should never content a Christian. The man who is content with it, ought to remember that his practice does not rise an inch above the level of an old Roman or Greek idolater." (Luke 6) If you love (agapao) those who love (agapao) you, what credit (charis) is that to you? For (gar - term of explanation) even sinners (hamartolos) love (agapao) those who love (agapao) them - If introduces a first class condition (assumes it is fulfilled - we usually love those who love us and what's supernatural about this kind of love because this is the love sinners naturally give), but the next two conditional clauses (Lk 6:33, 34) are third class conditions. "Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay Lk 6:29–30." (NET)
Lucas 6
Ryle - WE learn, in the first place, from these verses, the great danger of listening to false teachers in religion. Our Lord compares such teachers and their hearers to the blind leading the blind, and asks the reasonable question, “Shall they not both fall into the ditch?” He goes on to confirm the importance of His warning by declaring, that “the disciple is not above his master,” and the scholar cannot be expected to know more than his teacher. If a man will hear unsound instruction, we cannot expect him to become otherwise than unsound in the faith himself. The subject which our Lord brings before us here deserves far more attention than it generally receives. The amount of evil which unsound religious teaching has brought on the Church in every age is incalculable. The loss of souls which it has occasioned is fearful to contemplate. A teacher who does not know the way to heaven himself, is not likely to lead his hearers to heaven. The man who hears such a teacher runs a fearful risk himself of being lost eternally. “If the blind lead the blind both must fall into the ditch.” If we would escape the danger against which our Lord warns us, we must not neglect to prove the teaching that we hear by the holy Scriptures. We must not believe things merely because ministers say them. We must not suppose, as a matter of course, that ministers can make no mistakes. We must call to mind our Lord’s words on another occasion, “Beware of false prophets.” (Matt. 7:15.) We must remember the advice of St. Paul and St. John: “Prove all things.” “Try the spirits whether they are of God.” (1 Thess. 5:21; 1 John 4:1.) With the Bible in our hands, and the promise of guidance from the Holy Ghost to all who seek it, we shall be without excuse if our souls are led astray. The blindness of ministers is no excuse for the darkness of the people. The man who from indolence, or superstition, or affected humility, refuses to distrust the teaching of the minister whom he finds set over him, however unsound it may be, will at length share his minister’s portion. If people will trust blind guides, they must not be surprised if they are led to the pit. (Luke 6) John Nolland - There can be little doubt that v 39 is addressed to those being led rather than to leaders (cf. the Matthean setting of the tradition [Matt 15:14]), and that the directive is: “Do not be led by blind leaders.” It seems foolish to attempt to specify more closely who such blind leaders might be. Since the remainder of the sermon (see below) is directed toward underlining the fundamental importance of the sermon’s teaching on love of enemies and not judging, a blind leader must be anybody who does not recognize the fundamental importance of these directives. The idea of the blind leading the blind is proverbial. (WBC-Luke) John Phillips suggests that "the Lord had the Pharisees in mind here (cf Mt 15:14). They thought that they had a monopoly on divine truth, whereas they were, in fact, blind. They had mean little souls and could not lift their disciples into a victorious living of which they themselves were ignorant. By contrast, those who followed Him would avoid the peril of the ditch because He taught truth with authority from on high. He was a Master worth following. One wonders how the Lord's new apostles responded to all of these teachings. They had never heard teaching like this!" (See Exploring the Gospel of Luke:) Walter Leifeld - Some have found vv. 39–40 difficult to relate to the context. If Jesus still has the Pharisees in mind, it is not necessary to assume that he is directly accusing them. Rather his thought in addressing the disciples runs like this: The disciple of a rabbi dedicates himself to his master’s teachings and way of life. Thus he cannot be expected to be different from, or better than, his master (v. 40). If the rabbi lacks a proper view of life, his student will be also misled (v. 39). The criticism and hostility already apparent in the Pharisees may unfortunately crop up in their disciples, but it must never find a place among Jesus’ disciples. This interpretation assumes that v. 40 carries on the thought of v. 39, in which both teacher and follower are blind—not a description of Jesus and his disciples. If, however, v. 40 introduces a new comparison, it might mean that Jesus’ disciples ought not to go beyond what they have learned from him—viz., a merciful uncensorious spirit. In that instance v. 39 could refer to the Pharisees or others. (Borrow the The Expositor's Bible Commentary - Luke) Steven
Lucas 6
Ryle - We learn, secondly, from these verses, that those who reprove the sins of others should strive to be of blameless life. Our Lord teaches us this lesson by a practical saying. He shows the unreasonableness of a man finding fault with “a mote,” or trifling thing in a brother’s eye, while he himself has “a beam,” or some large and formidable object sticking in his own eye. The lesson must doubtless be received with suitable and scriptural qualifications. If no man is to teach or preach to others, until he himself is faultless, there could be no teaching or preaching in the world. The erring would never be corrected, and the wicked would never be reproved. To put such a sense as this on our Lord’s words, brings them into collision with other plain passages of Scripture. The main object of our Lord Jesus appears to be to impress on ministers and teachers the importance of consistency of life. The passage is a solemn warning not to contradict by our lives what we have said with our lips. The office of the preacher will never command attention unless he practices what he preaches. Episcopal ordination, university degrees, high-sounding titles, a loud profession of doctrinal purity, will never procure respect for a minister’s sermon, if his congregation sees him cleaving to ungodly habits. But there is much here which we shall all do well to remember. The lesson is one which many besides ministers should seriously consider. All heads of families and masters of households, all parents, all teachers of schools, all tutors, all managers of young people,—should often think of the “mote” and the “beam.” All such should see in our Lord’s words the mighty lesson, that nothing influences others so much as consistency. Let the lesson be treasured up and not forgotten. (Luke 6) Spurgeon gave the following illustration of who is most guilty when they manifest a censorious spirit - Pedley, who was a well-known natural simpleton, was wont to say, "God help the fool." None are more ready to pity the folly of others than those who have a small share of wit themselves. "There is no love among Christians," cries the man who is destitute of true charity. "Zeal has vanished," exclaims the idle talker. "O for more consistency," groans out the hypocrite. "We want more vital godliness," protests the false pretender. As in the old legend, the wolf preached against sheep-stealing, so very many hunt down those sins in others which they gladly shelter in themselves. — Feathers for Arrows H W Beecher once said that "The cynic is one who never sees a good quality in a man, and never fails to see a bad one." James Gordon - We have a bat's eye for our own faults, and an eagle's for the faults of others Ray Pritchard elaborates on "faultfinders" ("masters of mote ministry") concluding that "Faultfinding is the “venom of the soul.” It destroys our joy, drains our happiness, and prevents us from having close friendships. No one likes a faultfinder because no one likes being around a nit-picking critic. This sin comes partly from spiritual pride and partly from disguised envy. We criticize others in order to bring them down to our level. Or worse, we tear them down to prove they are really beneath us. Faultfinding is a deadly disease because if not kept in check, it turns us into cynics (people who believe the worst about other people or the outcome of events) who expect the worst from others. The faultfinder expects failure and secretly gloats when he finds it. Is it any wonder that the faultfinder almost always is a gossip and a talebearer? First we spot the flaws of others and then we can’t wait to spread the news. There is such a thing as a spiritual vulture. Like the vultures of the air that live off dead, rotting flesh, these sad individuals thrive on the mistakes and sins of others. They fly across the landscape, keeping a close eye out for the failures of others. Then they swoop in for their daily feast. (Matthew 7:1-5 Judge Not!) (Bolding added) Richard Strauss adds that "Negative criticism is a poison that kills the enthusiasm of Christian leaders and hinders the progress of God’s work. It is a contagious disease that spreads among God’s people, and can turn a loving community of believers into a battleground. It is a sledgehammer that breaks marriages, homes and lives into little pieces. That is why Jesus said, “Don’t judge.” Stop dwelling on the flaws in others, real or perceived. (See full discussion of Bits and Beams) Rare is the person who can weigh the faults of others without putting his thumb on the scales. -- Anonymous Steven
Lucas 6
Ryle - Let us mark, in these verses, what an old and common sin is profession without practice. It is written that our Lord said, “Why call ye me Lord, Lord, and do not the things which I say?” The Son of God Himself had many followers, who pretended to honor Him by calling Him Lord, but yielded no obedience to His commandments. The evil which our Lord exposes here, has always existed in the Church of God. It was found six hundred years before our Lord’s time, in the days of Ezekiel: “They come unto thee,” we read, “as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them, for with their mouth they show much love, but their heart goeth after their covetousness.” (Ezek. 33:31.) It was found in the primitive Church of Christ, in the days of St. James. “Be ye doers of the word,” he says, “and not hearers only, deceiving your own selves.” (James 1:22.) It is a disease which has never ceased to prevail all over Christendom. It is a soul-ruining plague, which is continually sweeping away crowds of Gospel-hearers down the broad way to destruction. Open sin, and avowed unbelief, no doubt slay their thousands. But profession without practice slays its tens of thousands. Let us settle it in our minds, that no sin is so foolish and unreasonable as the sin which Jesus here denounces, Common sense alone might tell us that the name and form of Christianity can profit us nothing, so long as we cleave to sin in our hearts, and live unchristian lives. Let it be a fixed principle in our religion, that obedience is the only sound evidence of saving faith, and that the talk of the lips is worse than useless, if it is not accompanied by sanctification of the life. The man in whose heart the Holy Ghost really dwells, will never be content to sit still, and do nothing to show his love to Christ. Let us mark, secondly, in these verses, what a striking picture our Lord draws of the religion of the man who not only hears Christ’s sayings, but does Christ’s will. He compares him to one who “built a house, and digged deep, and laid the foundation on a rock.” Such a man’s religion may cost him much. Like the house built on a rock, it may entail on him pains, labor, and self-denial. To lay aside pride and self-righteousness, to crucify the rebellious flesh, to put on the mind of Christ, to take up the cross daily, to count all things but loss for Christ’s sake,—all this may be hard work. But, like the house built on the rock, such religion will stand. The streams of affliction may beat violently upon it, and the floods of persecution dash fiercely against it, but it will not give way. The Christianity which combines good profession and good practice, is a building that will not fall. Let us mark, lastly, in these verses, what a mournful picture our Lord draws of the religion of the man who hears Christ’s sayings, but does not obey them. He compares him to one who, “without a foundation, built an house upon the earth.” Such a man’s religion may look well for a season. An ignorant eye may detect no difference between the possessor of such a religion, and a true Christian. Both may worship in the same Church. Both may use the same ordinances. Both may profess the same faith. The outward appearance of the house built on the rock, and the house without any solid foundation, may be much the same. But the day of trial and affliction is the test which the religion of the mere outward professor cannot stand. When storm and tempest beat on the house which has no foundation, the walls which looked well in sunshine and fair weather, are sure to come to the ground. The Christianity which consists of merely hearing religion taught, without doing anything, is a building which must finally fall. Great indeed will be the ruin! There is no loss like the loss of a soul. This passage of Scripture is one which ought to call up in our minds peculiarly solemn feelings. The pictures it presents, are pictures of things which are daily going on around us. On every side we shall see thousands building for eternity, on a mere outward profession of Christianity—striving to shelter their souls under false refuges—contenting themselves with a name to live, while they are dead, and with a form of godliness without the power. Few indeed are the builders upon rocks, and great is the ridicule and persecution which they have to endure! Many are the builders upon sand, and mighty are the disappointments and failures which are the only result of their work! Surely, if ever there was a proof that man is fallen and blind in spiritual things, it may be seen in the fact that the majority of every generation of baptized people, persist in building on sand. What is the foundation on which we ourselves are building? This, after all, is the question that concerns our souls.—Are we upon the rock, or are we upon the sand?—We love perhaps to hear the Gospel. We approve of all its leading doctrines. We assent to all its statements of truth about Christ and the Holy Ghost, about justification and sanctification, about repentance and faith, about conversion and holiness, about the Bible and prayer. But what are we doing? What is the daily practical history of our lives, in public and private, in the family and in the world? Can it be said of us, that we not only hear Christ’s sayings, but that we also do them? The hour cometh, and will soon be here, when questions like these must be asked and answered, whether we like them or not. The day of sorrow and bereavement, of sickness and death, will make it plain whether we are on the rock, or on the sand. Let us remember this betimes, and not trifle with our souls. Let us strive so to believe and so to live, so to hear Christ’s voice and so to follow Him, that when the flood arises, and the streams beat over us, our house may stand and not fall. (Luke 6) Soap And Salvation Why do you call Me "Lord, Lord," and not do the things which I say. — Luke 6:46 Today's Scripture: Matthew 7:15-23 We see a strange paradox in our world today. While there seems to be a religious awakening, there also seems to be an increase in wickedness. It just doesn’t add up. A skeptic sneeringly said, “The gospel has lost its power. While thousands profess Christ, nothing much is happening as a result.” But it’s not the fault of the gospel. It’s because people make a profession but have no possession. It’s not enough to acknowledge the truth of the gospel and say, “Lord, Lord” (Lk. 6:46). Our lives must be transformed. A preacher was walking down a street when he met the owner of a company that made soap. As they talked, the soapmaker said, “The gospel you preach can’t be very good for there are still a lot of wicked people.” The preacher noticed a child nearby making mud pies. The tot was smeared with dirt from head to toe. The preacher said to his friend, “Your soap can’t be very good, for there is still a lot of dirt in the world.” The man responded, “Well, it cleanses only when a person uses it.” “Exactly!” said the preacher. I've reckoned myself to be dead unto sin, And risen with Christ, and now He lives within; The "life more abundant" He gives unto me, This overflow life gives me full victory! —Kirk Your Christianity isn't worth much if it doesn't change your character. Mattoon - The fourth area for self scrutiny is the area of excavation. The Lord wants us to examine the foundation of our life. The foundation is what gives a building strength and stability. If it is weak, cracked, shallow, or if there is none at all, then the building will be unstable and eventually fall or deteriorate. Over the last decade, it looked like the Leaning Tower of Pisa in Italy was going to fall. Every year, scientists traveled to Italy to measure the building's slow descent. The 179-foot tower was moving l/20th of an inch each year where it finally got to a point where it was 17 feet out of plumb. If it wasn't restored, the 810 year-old tower, would finally collapse in 2007. It is interesting to note that the word "pisa" means "marshy land," which gives us a clue why the tower began to lean before it was even finished. The key problem in the tower is its foundation which is only ten feet deep and is not adequate enough to support it. According to BBC news, May 28, 2008, the tower has stopped moving for the first time in eight centuries. Engineers have worked to finally stabilize the tower. After spending 40 million dollars, the tower should be stable for the next 200 years. It took the reconstruction team ten years to complete this project. The work involved extracting some 70 tons of earth from the northern side to encourage the tower to right itself. The tower continued to move towards a more upright position when the work finished. Now, though eight years later and 19 inches straighter, hi-tech monitors embedded in the soil beneath its foundations and in the tower itself show that it has stopped moving completely. This tower illustrates the importance of having a proper foundation. A good foundation gives the building stability and strength. The Lord wants us to examine the foundation of our life and what we are resting upon or building our life upon day by day. Is Christ the foundation of our life? (Treasures from the Scriptures) Steven
Lucas 6
Ryle - The plain words of John Bunyan, when he describes Talkative in Pilgrim’s Progress, are an admirable commentary on this verse. “The soul of religion is the practical part. ‘Pure religion and undefiled before God and the Father, is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.’ (James 1:27.) This Talkative is not aware of. He thinks that hearing and saying will make a good Christian, and thus he deceiveth his own soul. Hearing is but the sowing of the seed. Talking is not sufficient to prove that fruit is indeed in the heart and life. Let us assure ourselves, that at the day of doom men shall be judged according to their fruits. It will not then be said, Did you believe? but, Were you a doer, or talker only? And accordingly they shall be judged. The end of the world is compared to our harvest; and you know that men at harvest regard nothing but fruit.” (Luke 6) Bruce Barton - SETTLING FOR SAND Why would people build a house without a foundation? Perhaps they want to save time and avoid the hard work of preparing a stone foundation. Possibly because the waterfront scenery is more attractive or because beach houses have higher social status than cliff houses. Perhaps because they want to join their friends who have already settled in sandy areas. For some reason people who build their lives on weak foundations assume that disaster can’t happen to them. When God judges each person’s life, only those who have built on Jesus and his teaching will stand the test. Obedience is the only flood insurance you need. (LAC-Luke) When the Floods Come The one who hears my words and does not put them into practice is like a man who built a house on the ground without a foundation. Luke 6:49 Today's Scripture & Insight: Luke 6:46–49 I live in Colorado, a state in the western US known for the Rocky Mountains and our annual snowfall. Yet the worst natural disaster in my state had nothing to do with snow, but rain. The Big Thompson flood occurred on July 31, 1976, around the resort town of Estes Park. When the water finally receded, the death toll was 144 lives, not including livestock. In the wake of that disaster significant studies were done in the area, especially in regard to the foundation of roads and highways. The walls of the roads that withstood the storm were those filled with concrete. In other words, they had a sure and strong foundation. In our lives the question is not if the floods will come, but when. Sometimes we have advance notice, but usually not. Jesus stresses a strong foundation for such times—one built by not just hearing His words but also by living out the gospel (Luke 6:47). That practice is almost like pouring concrete into our lives. When the floods come, and they will, we can withstand them because we’ve been “well built” (v. 48). The absence of practice leaves our lives vulnerable to collapse and destruction (v. 49). It’s the difference between being wise and foolish. What weak spots need attention in your life? How might you work on them? Jesus, I want to be not just a hearer but a doer as well. Give me the vision to see weak places in my foundation that need attention. And thank You for Your promised presence when the floods do come. Steven