Lucas 6
John MacArthur · Citado em PreceptAustin
Lucas 6
MacArthur - the crowd that gathered to hear the Lord preach this sermon consisted of three groups: (1) the apostles, (2) the uncommitted curious crowd, and (3) the disciples. Luke’s note that as He began to preach Jesus turned His gaze toward His disciples indicates that the Sermon on the Mount is directed primarily at them (although the woes were addressed to the crowd in general). The disciples (ED: NOT HERE REFERRING TO THE 12) were at various levels of commitment and understanding, but they followed Jesus and considered Him their teacher. Despite the claims of some, the Sermon on the Mount is not a statement of ethics, but a sermon on salvation. Trying to apply the principles in this sermon apart from regeneration is futile. (See Luke Commentary) FIRST PARADOX: BLESSED ARE THE POOR A paradox is a seemingly absurd or self-contradictory statement or proposition that when investigated or explained may prove to be well founded or true. In the present context when Jesus paradoxical statements are fully understood they prove wonderful for the blessed and tragic for the cursed. As noted (see table) Lk 6:20-26 presents a clear juxtaposition of blessings with woes or "cursings." Ultimately the entire human race falls into one of these categories, believers who will be blessed forever and unbelievers who will experience woes throughout eternity, this short life being their taste of "heaven!" There is no middle ground. We see a foreshadowing of these two "options" in the Blessings and Cursings on Israel in Deuteronomy 27-30+. As someone said, this life is the best the lost will experience and the worst that the blessed/saved will experience. Blessed (makarios) are you who are poor (ptochos) - While the adjective poor (ptochos) literally means "dirt poor," or "poor as a church mouse" to use two idiomatic expressions, Jesus is using poor (ptochos) in its figurative sense and even more specifically in the spiritual sense. He is not speaking of poverty referring to no money, but as He clarifies in Mt 5:3+ those who are the blessed are those who are "poor in spirit." In fact comparing Scripture with Scripture we see that in Luke 4:18+ in His first sermon Luke records "the Spirit of the Lord is upon Me to preach the Gospel to the poor (ptochos)," the same word He uses here for poor. The poor who see their need for the Gospel are blessed. He is speaking of those who have a sense of their bankrupt spiritual state and spiritual impoverishment. The blessing is not a condition for entering the Kingdom of God, but the blessing on those who enter it by grace through faith in the Messiah. On the other hand recognition of one's spiritual poverty is in a sense a "condition" of being in a position for receiving the blessing. The blessing of course is not earned even by our recognition of spiritual poverty but is a gift of God's amazing grace. A person can have a sense of spiritual poverty, but may never run to Christ to receive the blessing by grace through faith. THOUGHT - Some Bible versions and commentators use the word "happy" instead of "blessed," but that is somewhat misleading because "happy (Etymology Online)" means "lucky, favored by fortune, being in advantageous circumstances, prosperous;" of events, "turning out well," from hap (n.) "chance, fortune". In summary, "happy" depends on what happens! If it's good, we're "happy!" If it's bad, we're not generally "happy!" And so Jesus uses the Greek word makarios which in simple terms describes one who is fully satisfied independent of their circumstances. Happy can fluctuate. Blessed is a believer's steady state condition (whether we feel like it or not), because blessed is dependent on God's gracious supernatural endowment and not dependent on natural circumstances or feelings. There is a world of difference between happy and blessed, and there is an eternal difference, because believers will be blessed not only in this life but forever in the life to come! Is Jesus saying that the rich cannot attain to this blessing? Of course not. Steven
Lucas 6
MacArthur on weep - This is the emotional breakdown that follows recognition of spiritual bankruptcy and lack of righteousness. These mourners view themselves as the poor, prisoners, blind, and oppressed (cf. Lk 4:18), and are burdened, disappointed, fearful, and hurting. Theirs is the sorrow of repentance, (See Luke Commentary). Steven
Lucas 6
MacArthur points out that "This fourth Beatitude indicates that the work of the first three has been accomplished. Genuine salvation has occurred, and the disciples’ changed lives are an evident rebuke to all. The world’s hostile reaction to Christ’s followers is evidence that they are among the blessed, since the world does not reject its own." (See Luke Commentary) Blessed (makarios) are (present tense) you when men hate (miseo) you, and ostracize you (aphorizo - separate you from their company), and insult you, and scorn (ekbállō) your name (onoma) as evil (poneros) - This is the most paradoxical of Jesus' 4 beatitudes in this section. From the world's perspective hatred, ostracism, insults and scorn are hardly a good recipe for blessing. But this passage is not referring to the unbelieving world's perspective but to God's perspective. Why? Jesus says the fact that they are detested is because of the Son of Man. So clearly those who are hated, etc, are true Christ followers and they are rejected by the world because the world rejected Him. Steven
Lucas 6
MacArthur adds that "By claiming authority over a divinely instituted ordinance, Jesus was claiming full equality with God. Compare John 5:9-17, where our Lord was again confronted over His Sabbath activity (Jn 5:9) and replied, “My Father is working… and I Myself am working” (Jn 5:17). Here again He clearly declared His equality with God, as evidenced by His sovereignty over the Sabbath. (See Luke Commentary) NET Note on Lord - The term Lord (kurios) is in emphatic position in the Greek text. To make this point even clearer a few (Lucan) manuscripts add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath. (Mark 2:28 clearly has this word). Warren Wiersbe reasons that "David and his men ate the loaves, and what Jew would condemn Israel's great king? "He was God's anointed!" they might argue, but that was exactly what Jesus claimed for Himself (Luke 4:18+ = "“THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR."). Not only was He God's Anointed, but He was also the Lord of the Sabbath! (Borrow Be Compassionate - Luke 1-13) THOUGHT: Rod Mattoon applies this truth to our lives - Christ is our Sabbath, He is our rest because He supplies everything that the Sabbath day was meant to give to men: peace, rest, restoration, renewal, regeneration, and communion with God. (Treasures from the Scriptures ) Son of Man (see below) - this name is used of Jesus in Daniel 7:13+ and is used repeatedly by Luke - Lk. 5:24; Lk. 6:5; Lk. 6:22; Lk. 7:34; Lk. 9:22; Lk. 9:26; Lk. 9:44; Lk. 9:56; Lk. 9:58; Lk. 11:30; Lk. 12:8; Lk. 12:10; Lk. 12:40; Lk. 17:22; Lk. 17:24; Lk. 17:26; Lk. 17:30; Lk. 18:8; Lk. 18:31; Lk. 19:10; Lk. 21:27; Lk. 21:36; Lk. 22:22; Lk. 22:48; Lk. 22:69; Lk. 24:7 A T
Lucas 6
MacArthur observes the Scribes and Pharisees knew that according to their man-made additions to God's holy law "The most a physician or relative was permitted to do on the Sabbath was keep the sick person alive, or maintain the status quo of their condition, until the following day. Anything more than that was regarded as work, and therefore a violation." (MacArthur New Testament Commentary – Mark 1-8). The Pharisees (pharisaios) were watching closely (paratereo) - Can you see the bitter irony here? They were watching closely (like vultures circling) Jesus to entrap Him, when they should have been listening carefully as he preached the Gospel which only had the power to release them from their entrapment in sin (Lk 4:18-19+) To see if He healed (therapeuo) on the Sabbath - The religious spies knew that Jesus had previously broken the Sabbath according to their traditions (see Lk 4:31–41; Lk 6:1–5), and were on high alert for another episode of breaking the Sabbath! And so the "IF" is a first class condition which assumes a fulfilled condition. In other words, the religious watchdogs anticipated that Jesus would in fact heal the paralyzed man. Jesus' enemies knew that He could heal, but were not sure if His power was divine or demonic (Lk 11:14–20). But in either case, their burdensome rabbinic traditions restricted healing on the Sabbath to life threatening situations, and a paralyzed limb certainly would not qualify! (cf Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6). It followed that non-life-threatening healing would be justification for accusing Jesus of profaning the Sabbath. Luke records a similar episode of another Sabbath healing writing that "the synagogue official, indignant because Jesus had healed on the Sabbath, began saying to the crowd in response, “There are six days in which work should be done; so come during them and get healed, and not on the Sabbath day.” (Luke 13:14) On the Sabbath (sabbaton) - This expression of time is the key to this confrontation, for healing constituted "work." The NET Note adds that "The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6)." Bock adds "The rabbis taught that you could not heal on the Sabbath unless a life was in danger, a baby was being born, or a circumcision needed to be performed (Darrell Bock, Luke [Baker], 1:528). The Pharisees knew this "test case" was not a matter of life or death. So in performing healing of this man's withered arm, Jesus was in effect "practicing medicine" on the Sabbath, a practice forbidden by Jewish tradition, except in life-threatening situations. There was no Law in the Scriptures that forbade healing on the Sabbath. Healing is an act of mercy (cf Mt 12:7, Hos 6:6, Micah 6:6-8) and there are no time restrictions in God's eyes, but only in men's depraved hearts! So that they might find (heurisko) reason to accuse (kategoreo) Him - They were on a Messianic "search and destroy mission!" As John MacArthur points out "Ironically, these self-appointed guardians of the Sabbath system did not want to stop Jesus from breaking their Sabbath rules; they actually wanted Him to perform a healing, so they would have cause to indict Him. Christ’s performing a healing would thus best suit their heinous hatred. Interestingly, never throughout His entire ministry did they doubt His ability to heal (cf. Lk 5:17-26+), which proved His ability to forgive sin (Lk 5:24+). Yet the convoluted reasoning in their sinful, prideful, obstinate hearts was that if Jesus did heal, the consequence would be that they could charge Him with breaking the Sabbath." (See Luke Commentary) Scribes (1122) (grammateus from grapho = to write) was one skilled in Jewish law and theology scribe, expert, scholar (Mt 2.4) NET Note adds that "The traditional rendering of grammateus as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader." Watch...Closely (3906)(paratereo from para = beside + tereo = watch) means to watch closely, to observe scrupulously or carefully, even with the sense of to spy. To watch (maliciously), lie in wait for (Mk 3:2; Lk 6:7; 14:1). It means to observe from the side, to observe minutely, going along as it were with the object for the purpose of watching its movements (Swete). It was used for keeping a watchful eye on criminals, for watching out for a bowl lest it be stolen (MM). Galen used the subst. of empirical medical observation (DMTG, 260). It was also used of observing one’s conduct to see if the person would act falsely toward another. Watch one's opportunity (Lk 20:20). Watch, guard (Acts 9:24). To observe as a religious act or ritual (Gal 4:10). MacArthur adds depicts their "intensive, sinister scrutiny....to observe carefully, to be on the lookout, or to pay heed to.” Often, as it does here, the word takes on a sinister tone, and could be translated, to lurk, to watch for an opportunity or to lie in wait (cf. Lk 14:1; 20:20; Mark 3:2). The scribes and Pharisees were by no means neutral observers, but rather spies." Friberg - with a general sense of directly perceiving something through close observation; active and middle have the same meaning; (1) keep under observation, watch closely; with a malicious intent lie in wait for, lurk for, narrowly watch with hidden intent (Mk 3.2); (2) as being on guard keep watch over, keep (Acts 9.24); (3) of scrupulous attitude in religious matters observe, keep, carefully obey rules about (Gal 4.10) (Borrow Analytical Lexicon of the Greek New Testament ) Gilbrant - The verb paratēreō can be found in classical Greek from the Fourth Century B.C. and generally means “watch closely.” Occasionally it means “to carefully observe laws or commandments.” More often, though, it is used to refer to the careful observation of things (e.g., symptoms of a disease or omens) or persons. The observation of persons could be that of attentive listening, careful supervision, or even lying in wait to cause injury (Liddell-Scott). Jewish writers utilized both meanings. The Septuagint, however, uses paratēreō only twice. In Psalm 37:12 it is used for the Hebrew word zāmam (“think, plan, plot”). The translators of Psalm 130:3 used paratēreō to translate the Hebrew term shāmar (“observe”) and gave it the unique meaning of “keeping something in mind.” Five of the six New Testament uses of paratēreō carry the idea of “lying in wait.” (Complete Biblical Library Greek-English Dictionary) Paratereo - 6x in 6v - observe(1), watched(1), watching(2), watching...closely(2). Mark 3:2 They were watching Him to see if He would heal him on the Sabbath, so that they might accuse Him. Luke 6:7 The scribes and the Pharisees were watching Him closely to see if He healed on the Sabbath, so that they might find reason to accuse Him. Luke 14:1 It happened that when He went into the house of one of the leaders of the Pharisees on the Sabbath to eat bread, they were watching Him closely. Luke 20:20 So they watched Him, and sent spies who pretended to be righteous, in order that they might catch Him in some statement, so that they could deliver Him to the rule and the authority of the governor. Acts 9:24 but their plot became known to Saul. They were also watching the gates day and night so that they might put him to death; Galatians 4:10 You observe days and months and seasons and years. Paratereo - Twice in the Septuagint Psalm 37:12 The wicked plots against the righteous And gnashes at him with his teeth. Psalm 130:3 If You, LORD, should mark iniquities, O Lord, who could stand? Healed (2323) (therapeuo from therapon = an attendant, servant) means primarily to care for, to wait upon, minister to. It has two main senses in the NT, one speaking of rendering service (Acts 17:25) and the more common use describing medical aspects such as to take care of the sick, to heal, to cure (Matt. 4:24; 12:10; Mark 1:34; Luke 6:7; 10:9), to recover health, to restore. Therapeúō can mean to heal miraculously (e.g., Mt 4:23, 24; 10:1, 8; Lk 4:40, Acts 4:14). Here are all of Dr Luke's uses of therapeuo - Lk. 4:23; Lk. 4:40; Lk. 5:15; Lk. 6:7; Lk. 6:18; Lk. 7:21; Lk. 8:2; Lk. 8:43; Lk. 9:1; Lk. 9:6; Lk. 10:9; Lk. 13:14; Lk. 14:3; Acts 4:14; Acts 5:16; Acts 8:7; Acts 17:25; Acts 28:9 Find (2147)(heurisko) means to find after searching and so to discover. The legalists were purposefully seeking a legal loophole against Jesus, an activity they continued until the time of the Crucifixion (cf Lk 11:53,54; Lk 20:20; Mt 26:59,60). Accuse (2723)(kategoreo from kata = against + agora = the assembly, a place of public speaking. Other sources have agoreuo = to speak. The prefixed preposition kata- suggests animosity!) means to speak against a person before a public tribunal, to bring an accusation in court or to bring a charge publicly. The idea is to speak openly against, to condemn or accuse mainly in a legal sense. The cognate word kategoria was a legal technical term that referred to the content of the accusation or charge made against someone. Note that all of the Gospel uses involve accusing Jesus (except John 5:45), especially at the mock trials before His crucifixion. Luke's uses of kategoreo - Lk. 6:7; Lk. 23:2; Lk. 23:10; Lk. 23:14; Acts 22:30; Acts 24:2; Acts 24:8; Acts 24:13; Acts 24:19; Acts 25:5; Acts 25:11; Acts 25:16; Acts 28:19 As the context shows the Pharisees did not just want to accuse Him but to kill Him, Lk 6:11 describing them as filled with rage, out of their mind with anger causing them to begin to conspire as to how they might destroy Him! Presumably they were thinking of Ex 31:15 that stated that "whoever does any work on the sabbath day shall surely be put to death." EXAMPLES OF SABBATH REGULATIONS RELATED TO HEALING m. Šabbat 22.6* According to this rabbinic tradition, a person was not even allowed to set a broken bone on the Sabbath. E.… And they do not straighten [the limb of] a child or set a broken limb. m. ʿEduyyot 2.5* This passage from the Mishnah reveals restrictions placed on medical treatment and healing on the Sabbath. See also m. Šabbat 14.4 and 19.2 below. A. Three matters did they say about before R. Ishmael, and he did not rule concerning them either to prohibit or to permit, and R. Joshua b. Matya worked them out. I B. He who cuts open an abscess on the Sabbath— C. if it is to make an opening for it, he is liable. D. But if it is to draw out the pus from it, he is exempt. II E. And concerning him who traps a snake on the Sabbath— F. if he got involved with it so that it would not bite him, he is exempt. G. But if it was for purposes of healing, he is liable.… m. Šabbat 14.4* A. He who is concerned about his teeth may not suck vinegar through them. B. But he dunks [his bread] in the normal way, C. and if he is healed, he is healed. D. He who is concerned about his loins [which give him pain], he may not anoint them with wine or vinegar. E. But he anoints with oil— F. not with rose oil. G. Princes [on the Sabbath], anoint themselves with rose oil on their wounds, since it is their way to do so on ordinary days. H. R. Simeon says, “All Israelites are princes.” m. Šabbat 19.2* For the text of 19.2, see m. Šabbat 19.1–2 in section 13.12 below. t. Šabbat 16.22* According to this passage from the Tosefta, Shammai did not permit prayer for the sick on the Sabbath, but Hillel did allow it. A. And so did Rabban Simeon b. Gamaliel say, “The House of Shammai say, ‘They do not distribute charity to the poor on the Sabbath in the house of assembly— B. “ ‘even funds to marry an orphan boy and an orphan girl. C. “ ‘And they do not make a match between a man and his mate. D. “ ‘And they do not pray for a sick person on the Sabbath.’ E. “And the House of Hillel permit.” Luke 6:8 But He knew what they were thinking, and He said to the man with the withered hand, "Get up and come forward!" And he got up and came forward. NET Luke 6:8 But he knew their thoughts, and said to the man who had the withered hand, "Get up and stand here." So he rose and stood there. GNT Luke 6:8 αὐτὸς δὲ ᾔδει τοὺς διαλογισμοὺς αὐτῶν, εἶπεν δὲ τῷ ἀνδρὶ τῷ ξηρὰν ἔχοντι τὴν χεῖρα, Ἔγειρε καὶ στῆθι εἰς τὸ μέσον· καὶ ἀναστὰς ἔστη. NLT Luke 6:8 But Jesus knew their thoughts. He said to the man with the deformed hand, "Come and stand in front of everyone." So the man came forward. KJV Luke 6:8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. ESV Luke 6:8 But he knew their thoughts, and he said to the man with the withered hand, "Come and stand here." And he rose and stood there. NIV Luke 6:8 But Jesus knew what they were thinking and said to the man with the shriveled hand, "Get up and stand in front of everyone." So he got up and stood there. ASV Luke 6:8 But he knew their thoughts; and he said to the man that had his hand withered, Rise up, and stand forth in the midst. And he arose and stood forth. CSB Luke 6:8 But He knew their thoughts and told the man with the paralyzed hand, "Get up and stand here." So he got up and stood there. NKJ Luke 6:8 But He knew their thoughts, and said to the man who had the withered hand, "Arise and stand here." And he arose and stood. NRS Luke 6:8 Even though he knew what they were thinking, he said to the man who had the withered hand, "Come and stand here." He got up and stood there. YLT Luke 6:8 And he himself had known their reasonings, and said to the man having the withered hand, 'Rise, and stand in the midst;' and he having risen, stood. NAB Luke 6:8 But he realized their intentions and said to the man with the withered hand, "Come up and stand before us." And he rose and stood there. NJB Luke 6:8 But he knew their thoughts; and he said to the man with the withered hand, 'Get up and stand out in the middle!' And he came forward and stood there. GWN Luke 6:8 But Jesus knew what they were thinking. So he told the man with the paralyzed hand, "Get up, and stand in the center of the synagogue!" The man got up and stood there. BBE Luke 6:8 But he had knowledge of their thoughts; and he said to the man whose hand was dead, Get up and come into the middle. And he got up and came forward. But Lk 5:22; 1 Chronicles 28:9; 29:17; Job 42:2; Ps 44:21; John 2:25; 21:17; Hebrews 4:13; Revelation 2:23 get up - Isaiah 42:4; John 9:4; Acts 20:24; 26:26; Philippians 1:28; 1 Peter 4:1 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 Passage: Mark 3:3+ He said to the man with the withered hand, “Get up and come forward!” JESUS READS THEIR MINDS He knew (eido) what they were thinking (dialogismos) - Sometimes we as humans can gain a sense of what was is thinking by observing the other person's face. While the faces of the religious leaders were likely very "telling," that is not how Jesus knew. He is God and as God He "looks at the heart." (1 Sa 16:7) Jesus knew the religious leaders did not come to be taught but to spy on Him! In His omniscience, Jesus knew this was a trap, but little did these would be religious "trappers" know that they would soon be the ones trapped! The word for thinking is more literally their reasonings, which implies that Jesus knew His opponents methods, schemes and plans to trap Him. They were like their father the devil, a liar and murderer (Jn 8:44), filled with their father's "schemes" (Gk = methodeia)(Eph 6:11+). Jesus' ability to read their minds is further evidence of His divinity, for only God knows the heart of men (1 Sa 16:7; 1 Ki 8:39; 1 Chr 28:9; Jer. 17:10; Ezek 11:5+). In John 2 we read "Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. But Jesus, on His part, was not entrusting Himself to them (HE WAS NOT BELIEVING THEIR BELIEF IN HIM WAS GENUINE), for He knew all men, and because He did not need anyone to testify concerning man, for He Himself knew what was in man." (Jn 2:23-25+) THOUGHT - This truth should sober every person (believer or not) and motivate us who are believers to memorize and enabled by grace to practice Philippians 4:8+ so that our thoughts are ever Godward (as much as that is possible in our fallen condition). Remember that it was the sense of this omniscience that made Peter say "Go away from me Lord, for I am a sinful man!" (Luke 5:8+). Compare... Luke 5:22+ But Jesus, aware of their reasonings, answered and said to them, “Why are you reasoning in your hearts? Luke 9:47+ But Jesus, knowing what they were thinking in their heart, took a child and stood him by His side, Luke 11:17+ But He knew their thoughts and said to them, “Any kingdom divided against itself is laid waste; and a house divided against itself falls. And He said to the man with the withered (xeros) hand, "Get up (egeiro) and come forward!" And he got up and came forward - The NET version reads "Get up and stand here." (Lk 6:8NET). Jesus was calling this man to take "center stage" so everyone in the synagogue could see this man and his shriveled hand. He knew the Jewish leaders were watching "out of the corner of their eye," and he knew what they were thinking, and so now He boldly brings this paralyzed man directly in their line of vision. He is not trying to hide what He is about to do (cf Jn 18:20, cf Acts 26:26+). This is a direct confrontation of the ridiculous rabbinical rules that fell like heavy burdens on the observance of the Sabbath, a day which God had given as a day of rest! W A Criswell adds that in calling the paralyzed man out of the assembly "Jesus seems to have gone out of His way to break the regulations with which the Jews governed the Sabbath. He emphasizes that it is always right to do good." This scene recalls Jesus' words to the paralyzed man in Mark 2:11 "“I say to you, get up, pick up your pallet and go home.” (The Believer's Study Bible) Get up (egeiro) and come forward!" (both verbs aorist imperative) And he got up and came forward - Jesus was in charge of the situation! Notice that the paralyzed man did not initiate the contact, but Jesus did, knowing full well that He was walking into the trap of the Scribes and Pharisees. Imagine for just a moment what inner glee they must had as the paralyzed man got up (anistemi) and came forward! They thought "This time we've got Him!" It was at this point they questioned Him "“Is it lawful to heal on the Sabbath?”—so that they might accuse Him." (Mt 12:10) This passage reminds us of a similar Sabbath scene at the Pool of Bethesda in Jerusalem (Jn 5:1-3), John recording... A man was there who had been ill for thirty-eight years. When Jesus saw him lying there, and knew that he had already been a long time in that condition, He said to him, “Do you wish to get well?” The sick man answered Him, “Sir, I have no man to put me into the pool when the water is stirred up, but while I am coming, another steps down before me.”Jesus *said to him, “Get up, pick up your pallet and walk.” Immediately the man became well, and picked up his pallet and began to walk. Now it was the Sabbath on that day. So the Jews were saying to the man who was cured, “It is the Sabbath, and it is not permissible for you to carry your pallet.” (John 5:5-10) Know (1492)(eido) literally means perception by sight as in Mt 2:2 where the wise men "saw His star". This verb speaks of absolute certainty, of knowledge that is self-evident and sure The other major NT word for know is ginosko which generally refers to knowledge obtained by experience whereas eido more often refers to intuitive knowledge although the distinction is not always crystal clear. In the present passage the demons were absolutely certain they were in the presence of God! Eido in Luke and Acts - Lk. 2:49; Lk. 4:34; Lk. 4:41; Lk. 5:24; Lk. 6:8; Lk. 8:53; Lk. 9:33; Lk. 9:47; Lk. 9:55; Lk. 11:13; Lk. 11:17; Lk. 11:44; Lk. 12:30; Lk. 12:39; Lk. 12:56; Lk. 13:25; Lk. 13:27; Lk. 18:20; Lk. 19:22; Lk. 20:7; Lk. 20:21; Lk. 22:34; Lk. 22:57; Lk. 22:60; Lk. 23:34; Acts 2:22; Acts 2:30; Acts 3:16; Acts 3:17; Acts 5:7; Acts 7:18; Acts 7:40; Acts 10:37; Acts 12:9; Acts 12:11; Acts 16:3; Acts 19:32; Acts 20:22; Acts 20:25; Acts 20:29; Acts 23:5; Acts 24:22; Acts 26:4; Acts 26:27 Thinking (1261) (dialogismos from diá = through or as a preposition to intensify meaning of + logizomai = reckon, take an inventory, conclude; source of our English dialogue) means literally reasoning through and so to think or reason with thoroughness and completeness, think out carefully, reason thoroughly, consider carefully, weighing. In the Greek writings dialogismos described the thinking of a man deliberating with himself. It refers to calculated consideration (good or bad as discussed below). It pictures one deliberating with one’s self which conveys the basic meaning of inner reasoning. Luke 6:9 And Jesus said to them, "I ask you, is it lawful to do good or to do harm on the Sabbath, to save a life or to destroy it?" NET Luke 6:9 Then Jesus said to them, "I ask you, is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?" GNT Luke 6:9 εἶπεν δὲ ὁ Ἰησοῦς πρὸς αὐτούς, Ἐπερωτῶ ὑμᾶς εἰ ἔξεστιν τῷ σαββάτῳ ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀπολέσαι; NLT Luke 6:9 Then Jesus said to his critics, "I have a question for you. Does the law permit good deeds on the Sabbath, or is it a day for doing evil? Is this a day to save life or to destroy it?" KJV Luke 6:9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? ESV Luke 6:9 And Jesus said to them, "I ask you, is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?" NIV Luke 6:9 Then Jesus said to them, "I ask you, which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?" ASV Luke 6:9 And Jesus said unto them, I ask you, Is it lawful on the sabbath to do good, or to do harm? to save a life, or to destroy it? CSB Luke 6:9 Then Jesus said to them, "I ask you: Is it lawful on the Sabbath to do what is good or to do what is evil, to save life or to destroy it?" NKJ Luke 6:9 Then Jesus said to them, "I will ask you one thing: Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?" NRS Luke 6:9 Then Jesus said to them, "I ask you, is it lawful to do good or to do harm on the sabbath, to save life or to destroy it?" YLT Luke 6:9 Then said Jesus unto them, 'I will question you something: Is it lawful on the sabbaths to do good, or to do evil? life to save or to kill?' NAB Luke 6:9 Then Jesus said to them, "I ask you, is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?" NJB Luke 6:9 Then Jesus said to them, 'I put it to you: is it permitted on the Sabbath to do good, or to do evil; to save life, or to destroy it?' GWN Luke 6:9 Then Jesus said to them, "I ask you-what is the right thing to do on a day of worship: to do good or evil, to give a person his health or to destroy it?" BBE Luke 6:9 And Jesus said, I put the question to you, Is it right to do good on the Sabbath or to do evil? to give life or to take it away? Is it Lk 14:3; Matthew 12:12,13; Mark 3:4; John 7:19-23 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: Bold words not in Luke. Matthew 12:10+ And a man was there whose hand was withered. And they questioned Jesus, asking, “Is it lawful to heal on the Sabbath?”–so that they might accuse (kategoreo) Him. 11 And He said to them (rhetorically for the answer was obvious and assumed), “What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out? (Presumably their traditions allowed this action to avert economic loss and He got no argument from the Pharisees on this point) 12 “How much more valuable then is a man than a sheep! So then, it IS lawful to do good on the Sabbath.” Comment - Note that the Pharisees question Him before He even performs the miracle! John MacArthur has an interesting comment: No Pharisee would have contended that sheep were as valuable as men, who they knew were created in God's image. But in practice, the Pharisees treated other men with less respect than they treated their animals, because in their hearts they did not respect, much less love, their fellow men, including their fellow Jews. They contemptuously subjugated human life and welfare to religious tradition. One of the most obvious tragedies of Hinduism is its disregard for human welfare in the name of human welfare. A beggar is not given food because it would interfere with his karma and prevent him from suffering his way to the next highest level of existence. A fly is not killed because it is the reincarnation of some unfortunate human being of past ages. Rats are not killed for the same reason and are allowed to eat and contaminate food supplies without any interference. Cows are considered sacred and are given what food is available, while human beings are allowed to starve. In a similar way the Pharisees despised other human beings, showing more compassion for a sheep than for a crippled man who was even a fellow Jew. (See Matthew Commentary) Mark 3:4+ And He said to them, “Is it lawful to do good or to do harm on the Sabbath, to save a life or to kill?” But they kept silent (siopao from siope = silence, a hush) THE SCRIBES AND PHARISEES IMPALED ON "THE HORNS OF A DILEMMA" And Jesus said to them, "I ask you - You is the religious leaders (but in plural does not exclude the crowd) and if they were their usual self-righteous selves, they were undoubtedly seated on the front row for they loved "the chief seats in the synagogues" (Lk 11:43+, cf Lk 20:46+, Mt 23:6, Mk 12:39)! They had "ringside seats" (so to speak) for this fight! If we compare Matthew's version, Jesus' question here would seem to be a response (a so-called counterquestion) to His opponent's question for Mt 12:10+ says "they questioned Jesus, asking, “Is it lawful to heal on the Sabbath?”" In their presumption, pomp and arrogance they accosted Jesus with their challenge about the unlawfulness of healing even before He healed the man (but notice in so doing they clearly were acknowledging His power to heal)! In fact what they were attempting to do was to entrap Jesus into healing on the Sabbath so they could accuse Him of breaking their tradition. But as Jesus often did when questioned, He responded to their question by asking them a question! Notice their response to Jesus' question in Mk 3:4! Absolutely not a peep from the Pharisees! Is it lawful (exesti) to do good (root = agathos) or to do harm (root = kakos) on the Sabbath (sabbaton), to save (sozo) a life or to destroy (apollumi) it - "Had they approved doing good and saving a life, they would have contradicted tradition; and, on the other hand, they obviously would not have advocated doing evil or killing. They were trapped in the illogic of their heartless, unscriptural traditions. Their only outward recourse was to keep silent." (As recorded in Mk 3:4, cf Lk 13:17,14:6, 20:40, Acts 6:10). (MacArthur) They may have been silent on the outside but they were seething on the inside! THOUGHT - Christ shows us that we are not to be intimidated when it comes to the matter of doing what is right and helping people. Robert Stein - Jesus challenged the thought of his opponents. The ultimate issue for him was not doing good versus doing nothing but rather doing good versus doing evil, for failure to do good in such instances is in effect to do evil (cf. Jas 4:17). (See Luke: An Exegetical and Theological Exposition) Mattoon - Jesus laid down the great principle that whatever the rules and regulations may say, it is always right to do a good thing on the Sabbath day. God gave that law to help people, not to hurt them. (Treasures from the Scriptures ) MacArthur explains that Jesus' "question was a powerful charge against them on at least three levels. First, it exposed the unlawful nature of their extrabiblical restrictions and traditions. Clearly, the Old Testament law encouraged people to do good and prohibited them from doing harm. But the rabbinic regulations of the Pharisees caused harm to those trying to follow them. As such, it was the Pharisees and not Jesus who were violating God’s law. Second, the question exposed their calloused attitude toward suffering and pain. They were more interested in bringing harm on Jesus than they were in helping the suffering man. Finally, the question targeted the Pharisees’ plot against the Lord. How ironic that the self-professed protectors of the Sabbath secretly wanted the Messiah Himself to violate their rabbinic restrictions so that they could one day put Him to death. The revelation from God made it clear that He was more concerned with His people doing good and showing compassion to others than with their fastidious observance of religious ceremonies and rituals. (See Mark Commentary) Do you see the horns of the dilemma of the Scribes and Pharisees? To agree that it is lawful to do good and to save a life on the Sabbath would have left them with no basis for accusing Jesus of wrongdoing. On the other hand if they agreed that it is good to do harm and to destroy a life on the Sabbath, they would be going against the clear teaching of the Old Testament, not to mention that they would in essence be admitting that they were filled with evil instead of mercy (In fact they were filled with evil, but refused to vocalize it in this situation). And so as Mark 3:4 says, they did the only wise thing they had done up to this point - they kept their mouth shut! Wouldn't it have been great to have been a fly on the wall! And imagine what the rest of the Jews in the synagogue must have been thinking when they heard Jesus' question! Not only was Jesus' teaching amazing (Mt 7:28+), His arguments and logic were "watertight" (indisputable, irrefutable, unassailable, impregnable; , flawless, airtight, bulletproof, conclusive). MacArthur - Paradoxically these religious errorists scrupulously observed the minutiae of their Sabbath laws while at the same time plotting to murder the Lord of the Sabbath. As David Gooding observes,"The religious mind is a curious thing. It is not necessarily interested in common morality; still less in relieving human misery and affliction. It is interested in keeping rules; particularly the rules which spring from its own cherished interpretations of Scripture or tradition; and to these interpretations it will attribute the inflexible authority of God himself. Let God incarnate, contrary to its interpretations, interpose with a miracle of divine goodness to relieve human misery, then instead of revising its interpretations it will plan to stop such miracles happening again. (According to Luke [Grand Rapids: Eerdmans, 1987], 116)." (See Luke Commentary) What the Bible teaches rightly notes that "much that was done by the religious leaders was neither good nor merciful. They had truly neglected mercy, and the Lord Jesus was exposing them. The Lord's question went unanswered for the obvious reason that they would have condemned themselves by a positive or a negative response. This impotence fed their rage." 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. GNT Luke 6:10 καὶ περιβλεψάμενος πάντας αὐτοὺς εἶπεν αὐτῷ, Ἔκτεινον τὴν χεῖρά σου. ὁ δὲ ἐποίησεν καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. NLT Luke 6:10 He looked around at them one by one and then said to the man, "Hold out your hand." So the man held out his hand, and it was restored! KJV Luke 6:10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. ESV Luke 6:10 And after looking around at them all he said to him, "Stretch out your hand." And he did so, and his hand was restored. NIV Luke 6:10 He looked around at them all, and then said to the man, "Stretch out your hand." He did so, and his hand was completely restored. ASV Luke 6:10 And he looked round about on them all, and said unto him, Stretch forth thy hand. And he did so: and his hand was restored. CSB Luke 6:10 After looking around at them all, He told him, "Stretch out your hand." He did so, and his hand was restored. NKJ Luke 6:10 And when He had looked around at them all, He said to the man, "Stretch out your hand." And he did so, and his hand was restored as whole as the other. NRS Luke 6:10 After looking around at all of them, he said to him, "Stretch out your hand." He did so, and his hand was restored. YLT Luke 6:10 And having looked round on them all, he said to the man, 'Stretch forth thy hand;' and he did so, and his hand was restored whole as the other; NAB Luke 6:10 Looking around at them all, he then said to him, "Stretch out your hand." He did so and his hand was restored. NJB Luke 6:10 Then he looked round at them all and said to the man, 'Stretch out your hand.' He did so, and his hand was restored. GWN Luke 6:10 He looked around at all of them and then said to the man, "Hold out your hand." The man did so, and his hand became normal again. BBE Luke 6:10 And looking round on all of them, he said to him, Put out your hand. And he did so: and his hand was made well. Stretch Exodus 4:6,7; 1 Kings 13:6; Psalms 107:20; John 5:8 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 - Bold not in Luke Matthew 12:13+ Then He said to the man, “Stretch out your hand!” He stretched it out, and it was restored to normal, like the other. 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 A PENETRATING LOOK A POWERFUL COMMAND After looking around (periblepo) at them (compare John's description of the risen Christ Whose "eyes were like a flame of fire" - Rev 1:14+) - Scroggie says this verb for looking describes a slow, searching gaze. Jesus was giving them a chance to respond to the question of Lk 6:9. However as recorded in Mark 3:4+ no one said a word! Therefore Jesus proceeded to answer His own question, not with words but with deeds. It is easy to say do good, but here Jesus actually did good by healing the man's withered, paralyzed hand. Mark 3:5+ alone records Jesus' feeling on this occasion, explaining that Jesus piercing look at them was not with benevolence, but with anger (orge a word the NT uses primarily of God's holy, righteous wrath), but it was a look mixed with anguish, for our Lord was grieved (even Jesus' anger was mingled with sorrow and sadness for He knew what eternal fate awaited these unbelieving men - cf Mt 23:37, 38, Lk 19:41-44, 2 Pe 3:9+) at their hardness (Picturesque noun porosis = expresses condition of moral insensibility - "deadness that supervenes when the heart has ceased to be sensible of the stimuli of the conscience" = state of "moral ossification" like a callus on one's hand which prevents feeling in the skin beneath) of heart." One can only imagine the consciences of these men as the Creator of the Universe turned around and His righteous gaze met with each of their into their eyes! One would have thought that one look from Jesus would have gotten their attention (cf John on the Isle of Patmos - Rev 1:14, 17, 18+), but their hearts were intractably hardened! THOUGHT - We all know a few folks like this, who we've shared the truth with again and again, only to see them take a increasingly harder stance against the truth of the Gospel of Jesus! This is such a tragic scene! As an aside, Mark 3:4 is the only place in all four Gospels that specifically states Jesus was angry! STRETCH OUT YOUR HAND! Stretch out (ekteino) your hand!" And he did so; and his hand was restored - Labor on the Sabbath was forbidden and in one sense Christ really did no work per se, except commanding the man to stretch out his hand. The man's response was immediate obedience. He believed Jesus and he acted on Jesus' command. And he was immediately healed, one previously paralyzed hand now matching his other good hand (Matthew 12:13+)! Can you imagine the reaction that rippled through the synagogue at that moment? Some Jews were undoubtedly filled with amazement, but the legalistic Pharisees (as discussed in the next verse) were filled with "insane" rage! The paralyzed man's obedience (reflecting his belief - see Obedience of faith) resulted in his restoration (See Cole's discussion of his faith below). J C
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MacArthur comments on the description found only in Mark's Gospel - "In their quest to kill the Messiah, the Pharisees found an interesting ally in the Herodians. The Herodians were an irreligious and worldly political group that supported the dynasty of Herod the Great and, by extension, Rome. These secular Jews were viewed by their fellow countrymen as loyal to Greco-Roman culture and traitors to their own religious heritage. They could not have been more different than the Pharisees, whom they normally regarded as their archenemies. These two groups found a common enemy in Jesus. The Pharisees hated Jesus because He openly opposed their hypocritical system of works-righteousness. The Herodians hated Jesus because His popularity with the people made Him a potential threat to the power of Herod and of Rome (cf. John 6:15; 19:12), which they supported. Consequently, both rejected God’s Son." (See Mark Commentary) But - term of contrast - What is the contrast? An amazing miracle had just transpired which should have resulted in praise and glory to God. These religious hypocrites were unimpressed by the power of His miracle, the authority of His words and the compassion of His heart. Instead, it resulted in a fomenting of anger and hatred in these hard-hearted antagonists of Jesus. Albert Einstein was right when he said, "Great spirits have always encountered violent opposition from mediocre minds." It is sad that this brilliant Jewish scientist failed to recognize the great spirit of the Jewish Messiah (as best I can discern from his life story). Do you see the sad irony that played itself out in the synagogue -- on one hand Jesus sought to heal a needy man, while on the other hand the religious leaders were seeking to destroy the Healer! They themselves were filled (pimplemi) with rage (anoia) - The healed man was surely filled with gratitude and wonder but these men were filled with rage and what fills a person controls a person! Luke does not tell us what their rage led to in their minds but both Matthew and Mark (see above) tell us they sought to destroy Jesus! The word for rage (anoia) denotes an almost "insane: or mindless fury, to the point that these Phariesse were beside themselves ; the opponents were beside themselves with intense, irrational anger! As Mark 3:5 says their hearts were hardened to the point that they could not rejoice in the healing of a man who had been in need. All they do was react against Jesus! Their anger clouded their minds to the true meaning of the Sabbath. THOUGHT - Be very careful what you fill yourself with because it will control you! In Ephesians 5:18+ if you drink an excess amount of wine, it will take control of your will and you will do and say things you would not do if you were sober! That is why Paul commands all Christ followers to continually be filled with the Holy Spirit Who will energize holy words and holy actions! To become inebriated with wine is bad, but to become "inebriated" with the godless world (cf "do not be conformed to this world" Ro 12:2+), etc is also bad. For example, if you fill yourself (your eyes and heart) with pornography, you can be sure it will control you and potentially ruin your marriage and your ministry! So it is not surprising that the NT repeatedly charges believers to BE SOBER - see 1Co 15:34+, 1Th 5:6+, 1Th 5:8+, 2Ti 4:5+, 1Pe 1:13+, 1Pe 4:7+, 1Pe 5:8+. Bock points out that "Luke has now recounted five consecutive controversies: Jesus’ claim to forgive sins (Lk 5:17–26) and his openness in eating with sinners (Lk 5:27– 32) were not his only provocative activities; now we learn that he does not fast (Lk 5:33–39), that his disciples pluck grain on the Sabbath (Lk 6:1–5), and that he heals on the Sabbath (Lk 6:6–11). Jesus’ authority creates a reaction and meets with rejection. (See Luke: Baker Exegetical Commentary) Notice the principle that what fills you will control you! If one is filled with the Spirit, the Spirit controls (Eph 5:18+= filled, Eph 5:19ff+ = effect of filling - notice first thing He controls is our tongue!), but if one is filled with rage (= Acts 19:28+, jealously = Acts 5:17+, Acts 13:45+), then rage controls his reasoning ("discussed together what they might do to Jesus.") What a curious response in the face of a great miracle. Their response has to do with the fact that they hated to be publicly humiliated (cf. Mt 23:6, 7). Also they were unable to answer His reasoning as explained above (Lk 6:9, 10+). And they must have been frustrated because Jesus healed the man only with a command, without performing any actual “work” for which He could be charged. THOUGHT - Steven
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MacArthur - These two (Sabbath confrontation) incidents (Lk 6:1-11) bring out the stark contrast between Jesus and the Jewish religious leaders. It is the contrast between the representative of God’s truth, and the representatives of false religion; between divine truth and human tradition; between profound knowledge and madness; between goodness and wickedness; between compassion and cruelty; between open honesty and hidden deception; between divine power and human impotence; between the kingdom of God and the kingdom of Satan. Yet God’s grace can penetrate even the most hardened heart. Not all of the Pharisees permanently rejected the Lord Jesus Christ. Acts 15:5 notes that there were “some of the sect of the Pharisees who had believed.” One of those believing Pharisees, Saul of Tarsus, became the great apostle Paul. The self-proclaimed foremost of sinners (1 Tim. 1:15), he was called by the risen Lord to preach the gospel throughout the Roman world. (See Luke Commentary) Warren
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MacArthur observes that "In His humanity, having set aside the independent use of his divine attributes (Phil. 2:5-8+), Jesus sought the Father’s will in choosing the Twelve....Jesus sought the Father's will in everything He did, doing absolutely nothing independently or on His own initiative (John 5:19, 30; 8:28)." (See Luke Commentary Set)
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MacArthur writes that agapao "expresses the purest, noblest form of love, which is volitionally driven (Ed: Php 2:13NLT+ = the Spirit provides the desire and power, but we still must work it out - Php 2:12+), not motivated by superficial appearance, emotional attraction, or sentimental relationship. (1 & 2 Thessalonians. Moody Press)
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MacArthur adds that "Jesus demonstrated the proper response to being unjustly humiliated during His trial before the high priest. When one of the officers struck Him (John 18:22), He did not turn His head and ask to be struck again. But neither did He lash out in anger and revenge at His mistreatment. Instead, He calmly pointed out the injustice of the act (John 18:23). To turn the other cheek is, like Jesus did, to accept hostility and ill treatment without hatred or retaliation, but to show love in return.....The command, whoever hits you on the cheek, offer him the other also does not preclude the self-defense mechanisms God has provided for self-preservation. Jesus was not forbidding His followers to defend themselves.... Jesus demonstrated the proper response to being unjustly humiliated during His trial before the high priest. When one of the officers struck Him (John 18:22), He did not turn His head and ask to be struck again. But neither did He lash out in anger and revenge at His mistreatment. Instead, He calmly pointed out the injustice of the act (v. 23). To turn the other cheek is, like Jesus did, to accept hostility and ill treatment without hatred or retaliation, but to show love in return. (See Luke Commentary) The supreme example of this loving response is of course our Messiah of whom Isaiah wrote these prophetic words I gave My back to those who strike Me, and My cheeks to those who pluck out the beard; I did not cover My face from humiliation and spitting. (Isaiah 50:6) The Gospels record of the fulfillment of this prophecy in the treatment of Jesus They spat on Him, and took the reed and began to beat Him on the head. (Matthew 27:30) They kept beating His head with a reed, and spitting on Him, and kneeling and bowing before Him. (Mark 15:19) This in turn recalls Peter's exhortation For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, WHO COMMITTED NO SIN (OF THIS DOES NOT APPLY TO US BUT JESUS' RESPONSES DO APPLY), NOR WAS ANY DECEIT FOUND IN HIS MOUTH; and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously. (1 Pe 2:21-23+) Paul gave a similar exhortation Never pay back evil for evil to anyone. Respect what is right in the sight of all men. 18 If possible, so far as it depends on you, be at peace with all men. 19 Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, “VENGEANCE IS MINE, I WILL REPAY,” says the Lord. 20 “BUT IF YOUR ENEMY IS HUNGRY, FEED HIM, AND IF HE IS THIRSTY, GIVE HIM A DRINK; FOR IN SO DOING YOU WILL HEAP BURNING COALS ON HIS HEAD.” 21 Do not be overcome by evil, but overcome evil with good. (Ro 12:17-21+) Rod Mattoon has an interesting comment - In Matthew 5:39, Jesus mentions the strike of the right cheek which tells us He is describing a backhanded slap. Since most people are right-handed, this is surely what Jesus had in mind. In Jesus' time, if you wanted to really insult someone, you would slap them with the back of your hand. According to rabbinic law, to hit someone with the back of the hand was twice as insulting as hitting him with the flat of the hand. The back of the hand meant calculated contempt or withering disdain for a person. It meant that you were insulted, vilified, and scorned as a nobody. You were considered worthless or as nothing. Understanding this custom is essential in understanding what this passage is talking about. It will not happen very often, if at all, that anyone will slap us on the face, but time and time again, life brings to us insults, either great or small. Jesus is saying here that the true Christian has learned to not resent and seek retaliation for insults and abuses....When Jesus spoke of being slapped on the cheek, He was describing especially an insult that comes because of one's faith. It was an insult for which a Jew could seek legal satisfaction according to the law of Lex Talionis. That is, the person could seek damages, but Jesus says, "Do not do it!" In short, Jesus was saying that though you could take your opponent to the cleaners, do not do it! Lovingly absorb the insult, hurt, pain, rejection, and abuse. Turning the cheek is more of an illustration of a principle to live by than of a literal action. It is more of an attitude of your heart than a physical posture. It shows an attitude opposite of retaliation. Anything more than that will interpret this action wrongly. Turning the cheek is a principle that says I will not fight back and retaliate when insulted, but will leave the execution of judgment to the Lord. Jesus calls us to swallow our pride and give up our "rights" to reparation and fairness. Our Lord is saying we should not attempt personal vengeance. Rather than avenging yourself, we are to be ready to suffer patiently a repetition of the same injury. We are to endure repeated insults. These exhortations belong to those principally who are persecuted for righteousness' sake. (Treasures from the Scriptures) Darrell Bock on living out love for your enemies (Lk 6:27) is shown "if someone strikes you on the cheek, then offer him the other. Probably, given the context of religious persecution, the slap refers to exclusion from the synagogue (1 Esdras 4:30; Didache 1:4; Stahlin 1972:263 nn. 23-24; for conceptual examples of such violent actions, Acts 18:17+; Acts 21:27, 28, 31,32; 23:2). Such a slap would be delivered by the back of the hand, though the context here suggests any action that communicates rejection. Jesus' point is that even in the midst of such rejection, we continue to minister to others and expose ourselves to the threat of rejection. The ministry of Paul among the Jews in Acts is a clear example of such love. Love is available and vulnerable, subject to repeated abuse." (Ed: Woe! Just try to live out that type of love in your own strength! Impossible! Only "Him"-possible, the Spirit of Jesus living in us and loving through us to a world that does not love us!) (Luke 6:17-49 Jesus' Teaching) IVP Background Commentary - The blow on the right cheek was the most grievous insult in the ancient Near East. The clothing in the verse refers to the outer and inner cloak, respectively; the poorest of people (like the average peasant in Egypt) might have only one of each; thus here Jesus refers, perhaps in hyperbolic images, to absolute nonresistance on one’s own behalf. Lord, help me not retaliate When someone wants to pick a fight; Instead, give me the strength and faith To show Your love and do what’s right. —Sper NET Note on hits you on the cheek - The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue. NET Note on offer him the other also - This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out. F B
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MacArthur comments that "Although Jesus chose the Twelve at this time, He did not officially commission them and grant them authority to heal and cast out demons until later (Luke 9:1+)." (See Luke Commentary) Luke 9:1-2 (see commentary) states that Jesus "called the twelve together, and gave them power (dunamis) and authority (exousia = the right and the might!) over all the demons and to heal diseases. And He sent them out to proclaim (the same verb as in Mk 3:14 = kerusso and here in present tense = continually proclaim) the kingdom of God and to perform healing (iaomai) ." Mark 3:14 adds a phrase not found in Luke - so that they would be with Him - John MacArthur explains "Mark articulates two reasons why He appointed the twelve. The first was simply so that they would be with Him. By constantly spending intimate time with Jesus (for 3 years with God incarnate!), the Twelve would be personally mentored by the Messiah Himself. They would be trained as His apprentices. These twelve men would be responsible for the spread of the gospel and the establishment of sound doctrine, laying the foundation of the church (Eph. 2:20). For the remainder of His earthly ministry, Jesus intensely invested Himself in preparing them. Second, Jesus appointed these men so that He could send them out to preach. They were trained to be the first generation of heralds of the good news of salvation, following in the footsteps of their Lord, who Himself proclaimed the gospel of God (Mk 1:14). Jesus was a preacher, as was John the Baptist and the Old Testament prophets before Him. The disciples were to follow in that legacy of preaching the truth of the gospel. (See Mark Commentary). In his comments on Matthew's Gospel MacArthur adds "Much can be learned from the classroom, from good books, and from personal experience. But spiritual growth comes best from close contact with a holy example. A consistently pure life that is patient, loving, reverent, and that has peace of heart and mind is an unmatched tutor for godly living. To hear a godly person talk to others and pray to God, to see him act and react, and to feel his heartbeat for the Lord is to be trained in the best of all schools. The disciples were a humanly defective and inept group, but their Teacher was unsurpassed. His intention was not to teach them to be the best they could be in their own capacities and strength but to teach them to be what they could be through His provision and power....For three years they lived with this Man among men who never uttered a word that was not true, who never sinned in thought or deed, who never lost His temper, and who was never angry except in righteous indignation over evil. Though He was the Son of God, He never followed His own will or took glory for Himself. He cared nothing for His own welfare but everything for the welfare of others, literally wearing Himself out with fatigue in their service. He healed the sick, cleansed the demon-possessed, and raised the dead; and He loved anybody and everybody. Now He appointed the "twelve, that they might be with Him" (Mark 3:14) in order that they might become like Him. And they did. (See Matthew Commentary) Herbert Lockyer elaborates on so that they would be with Him - They have no occupation, they have given up the pursuits in which they were engaged: their fishing, their tax gathering, and their agriculture. They carry on no business; they simply walk around and behind their leader, talking to each other or to Him, and when He speaks to the people who begin to gather, they listen just like everybody else. The only thing they do is go with Him from place to place. They are idle, and it begins to be a question of whether it is not doing harm and giving rise to reproach that twelve grown men are being kept idle for no apparent purpose and neglecting obvious duties in order to do so. (Borrow All the apostles of the Bible) Called (4377)(prosphoneo from pros = to + phoneo = to call) means to speak to someone, to call out, to address (Mt 11:16; Lk 7:32; 23:20; Ac 22:2; cf. 21:40) or to call to oneself (Lk 6:13; 13:12; Ac 11:2). The verb speaks of the act of verbal communication between two individuals or groups and is almost exclusively used by Luke. Gibrant - In classical Greek prosphōneō has a variety of meanings depending on the context. It can mean “to speak” or “address” words to someone. A further sense is “to command.” It can be used when “dedicating” a book (Liddell-Scott). To “call by name” is another use. In the Septuagint prosphōneō appears only in noncanonical books. In 1 Esdras 2:21RSV certain Samaritans wrote to the Persian king indicating the necessity they felt to speak to or address him (cf. 2 Maccabees 15:15RSV). In 1 Esdras 6:6RSV it means “to report.” Later in the same chapter prosphōneō describes the act of the Persian king in giving orders: “Let him send us directions” (RSV, verse 22). (Complete Biblical Library Greek-English Dictionary) Prosphoneo - 7x in 7v - : addressed(1), addressing(1), call(2), called(1), called...over(1), spoke(1). Matthew 11:16 "But to what shall I compare this generation? It is like children sitting in the market places, who call out to the other children, Luke 6:13 And when day came, He called His disciples to Him and chose twelve of them, whom He also named as apostles: Luke 7:32 "They are like children who sit in the market place and call to one another, and they say, 'We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.' Luke 13:12 When Jesus saw her, He called her over and said to her, "Woman, you are freed from your sickness." Luke 23:20 Pilate, wanting to release Jesus, addressed them again, Acts 21:40 When he had given him permission, Paul, standing on the stairs, motioned to the people with his hand; and when there was a great hush, he spoke to them in the Hebrew dialect, saying, Acts 22:2 And when they heard that he was addressing them in the Hebrew dialect, they became even more quiet; and he said, Jesus is calling in accents of tenderness, Jesus is calling, my brother, to thee, Just as of old, by the waters of Galilee, Fell from His lips the command, Follow Me! Disciples ("Students" "Followers" "Learners") (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics") describes a person who learns from another by instruction, whether formal or informal. In Greek and Jewish culture prominent rabbis, orators, philosophers, or teachers would attract followers, who would travel with them from place to place. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. Mathetes itself has no spiritual connotation, and it is used of superficial followers of Jesus (like those who no longer followed Him in Jn 6:66) as well as of genuine believers. A mathetes describes an adherent of a teacher. Mathetes itself has no spiritual connotation, and it is used of superficial followers of Jesus (Jn 6:66) as well as of genuine believers (Jn 8:32-33). NIDNTT - A man is called a mathētēs when he binds himself to someone else in order to acquire his practical and theoretical knowledge. He may be an apprentice in a trade, a student of medicine, or a member of a philosophical school. One can only be a mathētēs in the company of a didaskalos, a master or teacher, to whom the mathētēs since the days of the Sophists generally had to pay a fee. An obvious exception to this is when mathētēs refers to spiritual dependence on a thinker long since dead. Socrates never wanted to have any mathētēs and never regarded himself as a didaskalos… It is used to indicate total attachment to someone in discipleship (Ed: But see distinction below between a true disciple and a pseudo-disciple of Jesus). The secular Gk. usage of the word in the sense of apprentice, pupil or student is not found… Mathētēs in John is often simply a term for “Christian” (Jn. 8:31; 13:35; 15:8)… mathētēs has the general sense of “Christian”, one who believes in Jesus Related Word Study: matheteuo - make disciples Chose (1586)(eklego from ek = out, out of, out from + légo = select, choose) (see related eklektos) means literally to select out, single out or choose out of. The idea in eklego speaks of the sizable number from which the selection is made. It implies the taking of a smaller number out of a larger. For example, in secular use, Virgil's Eclogues (from eklego) are short, selected excerpts taken from a more larger collection of poems. MacArthur on twelve - The importance of the number was underscored by the addition of Matthias to take Judas’s place (Acts 1:23-26). Since Israel and its leaders were apostate, the Twelve were to serve as the leaders of the new, true Israel of God—the redeemed, believing remnant. Jesus made that connection clear in Luke 22:29-30 when he told the Twelve that they would reign over Israel in the millennial kingdom: “Just as My Father has granted Me a kingdom, I grant you that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel.” In MacArthur's Mark Commentary he writes "The number twelve was not arbitrary or accidental. It represented the fact that, in the messianic kingdom, these twelve men would be given the responsibility to rule over each of Israel’s twelve tribes (cf. Luke 22:28-30; Rev. 21:12-14). By selecting twelve apostles, Jesus was sending an unmistakable message to the leaders of Israel that they were spiritually disqualified, and therefore shut out of His kingdom. He confronted them directly, publicly, and repeatedly with such denunciations. Instead of repenting, their determination to kill Him increased." (See related book by Dr MacArthur - Twelve Ordinary Men) Wiersbe's thoughts on why twelve - The number of the disciples is significant because there were twelve tribes in the nation of Israel. In Genesis, God started with Jacob's twelve sons, and in Exodus, He built them into a mighty nation. Israel was chosen to bring the Messiah into the world so that through Him all the nations of the earth could be blessed (Gen. 12:1-3). However, the nation of Israel was now spiritually decayed and ready to reject her own Messiah. God had to establish "a holy nation, a peculiar [purchased] people" (1 Peter 2:9), and the 12 Apostles were the nucleus of this new "spiritual" nation (Matt. 21:43). (Borrow Be Compassionate - Luke 1-13) Apostles (652)(apostolos from apo = from + stello = send forth) (Click discussion of apostle) means one sent forth from by another, often with a special commission to represent another and to accomplish his work. It can be a delegate, commissioner, ambassador sent out on a mission or orders or commission and with the authority of the one who sent him. Apostolos referred to someone who was officially commissioned to a position or task, such as an envoy. Cargo ships were sometimes called apostolic, because they were dispatched with a specific shipment for a specific destination. In secular Greek apostolos was used of an admiral of a fleet sent out by the king on special assignment. In the ancient world a apostle was the personal representatives of the king, functioning as an ambassador with the king’s authority and provided with credentials to prove he was the king's envoy. Of the Gospel writers, Luke has the most uses of apostle especially in the book of Acts - Lk. 6:13; Lk. 9:10; Lk. 11:49; Lk. 17:5; Lk. 22:14; Lk. 24:10; Jn. 13:16; Acts 1:2; Acts 1:26; Acts 2:37; Acts 2:42; Acts 2:43; Acts 4:33; Acts 4:35; Acts 4:36; Acts 4:37; Acts 5:2; Acts 5:12; Acts 5:18; Acts 5:29; Acts 5:40; Acts 6:6; Acts 8:1; Acts 8:14; Acts 8:18; Acts 9:27; Acts 11:1; Acts 14:4; Acts 14:14; Acts 15:2; Acts 15:4; Acts 15:6; Acts 15:22; Acts 15:23; Acts 16:4 The original apostles were with Jesus from the time of His baptism by John (the inauguration of His earthly ministry) until His ascension having also witnessed His resurrection (Acts 1:22+). The apostles were with Jesus as Peter summarized from the time "starting from Galilee, after the baptism which John proclaimed. You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him." (Acts 10:37-38+) A T
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MacArthur adds - "The apostles were equal in their divine commission, authority, and power; and one day they will sit on equal thrones as they judge the twelve tribes of Israel (Matt. 19:28). But in terms of function, Peter was the first, the foremost member of the twelve. Prōtos is used with the same meaning in 1 Timothy 1:15, where Paul speaks of himself as the "foremost of all" sinners. In Revelation 1:17, Christ speaks of Himself as "the first [prōtos] and the last." No group can function properly without a leader, and Peter was the leading member of the twelve from the beginning." (See Matthew Commentary) MacArthur observes that "The 12 are always listed in a similar order (cf. Mk 3:16-19; Lk 6:13-16; Ac 1:13). Peter is always named first.The list contains 3 groups of 4. The 3 subgroups are always listed in the same order, and the first name in each subgroup is always the same (Philip’s is always first in group two, and James the son of Alphaeus’ always heads group three), though there is some variation in the order within the subgroups—but Judas Iscariot is always named last...These groups are arranged in order of decreasing intimacy with Christ. The first group consists of two pairs of brothers: Peter and James, and John and Andrew; the second of Philip, Bartholomew (Nathanael), Matthew, and Thomas; the last of James the son of Alphaeus, Simon the Zealot, Judas the son of James, and Judas Iscariot. Those in group one, Peter, James, John, and Andrew, were the first four called by Jesus to be His disciples (John 1:35-42+), the most intimate with Him, and those about whom the most is known. While there is some information about those in group two, very little is known about group three....The temperaments of the apostles about whom we know the most were very much different. Peter, for example, was impulsive, a natural leader, and a man of action. Almost invariably he was the first to react to something that was said or done by saying or doing something himself. John, on the other hand, appears to have become quiet and pensive under Christ's tutelage. In the first twelve chapters of Acts we read of Peter and John working closely together during the early days of the church. It must have been a helpful learning experience for both of them, with Peter anxious to charge ahead and John wanting to think things over first. Peter did all the preaching. Men of equal status and office and even of similar giftedness may have different functions relative to the uniqueness of their gifts. (See Matthew Commentary). Mattoon on Peter - God greatly used Peter, especially on the day of Pentecost. He wrote two epistles which are vital for the Christian life and spiritual growth. Peter warned us of Satanic attack and the importance of the Word of God. His ministry was geared toward the Jewish people while Paul focused on the Gentiles.Of the final days of the apostle Peter in Rome, Jowett wrote that Peter was cast into a horrible prison called the Mamertine Prison (picture of one of the dungeons - talk about claustrophobia!) and for nine months, in absolute darkness. He endured monstrous torture manacled to a post. In spite of all the suffering Peter was subjected to, he converted his jailers, Processus, Martinianus, and forty-seven others. Peter met his death at the hand of the Romans in Nero's circus, 67 AD. Others state that he was crucified. Jerome said that he was crucified, his head being down and his feet upward, himself so requiring, because he was (he said) unworthy to be crucified after the same form and manner as the Lord was. (Treasures from the Scriptures) Vance Havner - Our Lord had two outstanding apostles, Peter and Paul. Peter He surnamed and Paul He renamed. To Peter He said, "Thou art Simon... thou shalt be called Cephas." A lot had to happen before the handful of sand become a rock. But Jesus saw not merely the man he was but the man he was to be. Not that our Lord went around "seeing the good in everybody," the latent possibilities, calling out "hidden powers." "He knew what was in man." He saw within Simon nothing that Simon could make of himself, but rather what God would make of him. To educate the old Adam is to make him doubly dangerous. To polish him is to render him far more deceptive. To make him more religious is to leave him tenfold more the child of hell. When Jesus saw Simon, he saw Peter, not by reformation but by transformation. "Thou art... thou shalt be." Move out of your name into your surname! Come to Him just as you are, and by His grace be what you may become! What's in a surname? Everything, when it means that! "And Simon he surnamed Peter." (See Day by Day) Andrew his brother - His name is recorded 13x in 12v - Matt. 4:18; Matt. 10:2; Mk. 1:16; Mk. 1:29; Mk. 3:18; Mk. 13:3; Lk. 6:14; Jn. 1:40; Jn. 1:44; Jn. 6:8; Jn. 12:22; Acts 1:13. Matthew records Jesus' first calling of Andrew Now as Jesus was walking by the Sea of Galilee, He saw two brothers, Simon who was called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. 19 And He said to them, “Follow (deute) Me, and I will make you fishers of men.” 20 Immediately they left their nets and followed Him. (Mt 4:18-20, cf Mk 1:16-18) MacArthur summarizes Andrew's life - "The brother of Peter, Andrew had been a disciple of John the Baptist who began following Jesus early in the Lord’s public ministry (cf. John 1:40). The few times Andrew is highlighted in the Gospels, he is often seen bringing people to Jesus—whether it was his brother Peter (John 1:41-42), a boy with five loaves and two fish (John 6:8-10), or a group of Greeks who wanted to see the Lord (John 12:20-22). According to tradition, Andrew died shortly after introducing the wife of a provincial governor to the gospel of Jesus Christ. When she refused to recant her faith, her angry husband had Andrew crucified on an X-shaped cross. He reportedly hung there for two days, preaching the gospel to anyone passing by until he died. (MacArthur New Testament Commentary – Mark 1-8) (For more detailed analysis see Dr MacArthur's sermon - Luke 6:14 Common Men, Uncommon Calling: Andrew and James) Mattoon on Andrew, the Brother of Peter - In his later ministry, it is believed that Andrew went to the foothills of the Caucasus mountains (present day Georgia in Russia) and while there he preached to the Scythians as far as the Caspian Sea. He also went to Byzantium which is present day Istanbul in Turkey and from there, to Greece. In fact, he traveled to Thrace and Macedonia, down through the Corinthian Gulf to Patros and it was in Patros that Andrew was martyred. In the church of St. Andrew in Patros, Greece, there is a book written in Greek which sheds light on his martyrdom.The following is written: "Aigeatis who was the governor of Patros became enraged at Andrew for his preaching and ordered him to stand before the tribunal in his attempt to do away with the Christian Faith. When Andrew resisted the tribunal, the governor ordered him crucified. Andrew remained tied to the cross with thick tight ropes for three days and his last words were: "Accept me, O Christ Jesus, whom I saw, whom I love, and in whom I am; accept my spirit in peace in your eternal realm." It's believed that Andrew died on the last day of Nov., 69 A.D. (Treasures from the Scriptures) And James and John - In Mark when Jesus "appointed the twelve" (Mk 3:16+) we read "and James, the son of Zebedee, and John the brother of James (to them He gave the name Boanerges, which means, “Sons of Thunder”)." (Mark 3:17+) Mark alone records their "nickname" "Boanerges which means Sons of Thunder." James and John are mentioned by Matthew "Going on from there He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and He called them. 22 Immediately they left the boat and their father, and followed Him." (Mt 4:21, 22+, parallel = Mk 1:19, 20+ cf Mt 10:2) James and John witnessed the miraculous catch of fish (Lk 5:9, 10+). James and John were with Jesus on the Transfiguration - "Six days later Jesus *took with Him Peter and James and John his brother, and led them up on a high mountain by themselves." (Mt 17:1ff, Parallel passages = Mark 9:2ff, Luke 9:28ff+) James and John offered to call down fire from heaven to consume the Samaritans who did not receive Jesus (Lk 9:52, 53, 54+) James and John were present when Simon's mother-in-law was healed by Jesus (Mk 1:29-31+). James and John were present at the resurrection of the young girl (Mk 5:35-36, 37, 40-43+; Parallel = Lk 8:48-50, 51, 52-56+). James and John asked Jesus if they could sit on either side of Jesus in His glory which made the other 10 disciples indignant or resentful (Mk 10:35-40, 41) James and John (and Peter and Andrew) questioned Jesus as they sat on the Mount of Olives (Mk 13:3-4, Mt 24:3+) James and John (and Peter) went with Jesus into the inner aspects of the Garden of Gethsemane to "keep watch" as Jesus prayed to His Father (Mk 14:32-35, Mt 26:36-37). Luke records his fate at the hands of wicked Agrippa I (circa 45 AD) who "he had James the brother of John put to death with a sword."(Acts 12:2). (For more detailed analysis see Dr MacArthur's sermon - Luke 6:14 Common Men, Uncommon Calling: Andrew and James) Mattoon on James the Great - Of the three apostles who comprised the inner circle, Peter, James and John, we know the least about the apostle James. Not much is known of his ministry after the Lord's resurrection, but it is believed that he lived another 14 years before his martyrdom. Within this 14 year period, James visited the Jewish colonist and slaves in Spain to preach the Gospel. We do know that the apostle James was the eldest brother of the apostle John and that their father's name was Zebedee (their mother's name was Salome). John Foxe states that James the son of Zebedee, was John's older brother and a relative of our Lord because his mother Salome, was cousin to the Virgin Mary. James was martyred for his faith in Christ. In fact, he was the first apostle put to death. Clemens Alexandrinus states that as James was led to the place of martyrdom, his accuser was brought to repent of his conduct by the apostle's extraordinary courage, and fell down at his feet to request his pardon, professing himself a Christian, and resolving that James should not receive the crown of martyrdom alone. Hence they were both beheaded at the same time. Thus, did he cheerfully and resolutely receive that cup, which he had told our Savior he was ready to drink (Mt 20:22). These events took place in AD 44 by the order of Herod Agrippa I. (Treasures from the Scriptures) And John - See MacArthur's sermon for more detailed portrait of the apostle John - Luke 6:14 Common Men, Uncommon Calling: John Mattoon on John, the Brother of James - The "beloved disciple," was brother to James the Great. The apostle John rose to a position of influence within world-wide Christianity and shortly before the destruction of Jerusalem by the Romans in 70 AD, he moved to Ephesus. He became the pastor of the church in Ephesus and had a special relationship to other churches in the area, as we know from the letters to the Seven Churches in Asia, in the book of Revelation. From Ephesus he was ordered to be sent to Rome, where it is affirmed he was cast into a cauldron of boiling oil. He escaped by miracle, without injury. Domitian after wards banished him to the Isle of Patmos, where he wrote the Book of Revelation. Nerva, the successor of Domitian, recalled him. Other New Testament books accredited to John are the Gospel of John, along with 1st, 2nd and 3rd John. All of the apostles met a violent death, however, John died peacefully in Ephesus, at an advanced age, around the year 100 AD. (Treasures from the Scriptures) And Philip - MacArthur's summary of Philip - Philip was the leader of the second group. According to John 1:44, he was from Bethsaida, the same hometown as Peter and Andrew. Before the feeding of the five thousand, Philip openly wondered where they could buy bread for so many people (John 6:5). In the upper room, it was Philip who said to Jesus, “Lord, show us the Father, and it is enough for us” (John 14:8). In response, “Jesus said to him, ‘Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, “Show us the Father”?’” (Jn 14:9-10). Philip’s thickheadedness on both of those occasions was typical of all the disciples, who only came to fully understand the truth about Jesus after His resurrection. Bartholomew began to follow Jesus through the influence of Philip (John 1:45). (Ibid) (For more detail see Matthew 10:3 The Master's Men, Philip and Bartholomew). Mattoon on Philip - Most of his latter ministry took place in Galatia (in Turkey) where he was accompanied by Bartholomew. In the company of the apostle Philip, the apostle Bartholomew went to Asia Minor and labored in Hierapolis, near Laodicea and Colosse, in what is modern day Turkey. While in Hierapolis, it is said that the wife of the Roman proconsul was healed by the apostles Philip and Bartholomew, that she became a Christian, and that her husband ordered Philip and Bartholomew to be put to death by crucifixion. Sadly, Philip was crucified at the age of 87 around AD 54. (Treasures from the Scriptures) Philip - 36x in 35v - Matt. 10:3; Matt. 14:3; Matt. 16:13; Mk. 3:18; Mk. 6:17; Mk. 8:27; Lk. 3:1; Lk. 6:14; Jn. 1:43; Jn. 1:44; Jn. 1:45; Jn. 1:46; Jn. 1:48; Jn. 6:5; Jn. 6:7; Jn. 12:21; Jn. 12:22; Jn. 14:8; Jn. 14:9; Acts 1:13; Acts 6:5; Acts 8:5; Acts 8:6; Acts 8:12; Acts 8:13; Acts 8:26; Acts 8:29; Acts 8:30; Acts 8:31; Acts 8:34; Acts 8:35; Acts 8:37; Acts 8:38; Acts 8:39; Acts 8:40; and Bartholomew - His name means “son of Tolmai” in Aramaic. Most commentators agree that this almost surely the man named Nathanael ("Given of God") about which Jesus spoke in John's Gospel Philip found Nathanael and *said to him, “We have found Him of Whom Moses in the Law and also the Prophets wrote–Jesus of Nazareth, the Son of Joseph.” 46 Nathanael said to him, “Can any good thing come out of Nazareth?” Philip *said to him, “Come and see.” 47 Jesus saw Nathanael coming to Him, and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” 48 Nathanael said to Him, “How do You know me?” Jesus answered and said to him, “Before Philip called you, when you were under the fig tree, I saw you.” 49 Nathanael answered Him, “Rabbi, You are the Son of God; You are the King of Israel.” 50 Jesus answered and said to him, “Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these.” (John 1:45-50+) Herbert Lockyer - The familiar Latin phrase, Multum in parvo, means "much in little," and all we know from the Bible of Bartholomew's character is derived from seven verses John gives in the opening chapter of his gospel. Outside of these we have no further clue of the kind of man he was. Yet a great view may be seen through a window of seven panes, which is another way of saying that there can be much in little (John 1:45-51). (Borrow All the apostles of the Bible ) See John MacArthur's sermon for more detail - Matthew 10:3 The Master's Men, Philip and Bartholomew Mattoon on Bartholomew or Nathaniel - Bartholomew preached in several countries and is reported to have labored in the area around the south end of the Caspian Sea, in the section that was then called Armenia. The modern name of the district where he died is Azerbaijan and the place of his death, called in New Testament times Albanopolis, is now Derbend, which is on the west coast of the Caspian Sea. Having translated the Gospel of Matthew into the language of India, he propagated it in that country. He was at length, cruelly beaten and then crucified by the impatient idolaters. The apostle Bartholomew is said to have been martyred in the year 68 AD (Treasures from the Scriptures) Luke 6:15 and Matthew and Thomas; James the son of Alphaeus, and Simon who was called the Zealot; KJV Luke 6:15 Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, Matthew Lk 5:27 Matthew 9:9 Thomas John 11:16; 20:24 James Acts 15:13; Galatians 1:19; 2:9; James 1:1 Alphaeus Matthew 10:3; Mark 2:14; 3:18; Acts 1:13 Simon Matthew 10:4; Mark 3:18 Acts 1:13 Luke 6:15 Common Men, Uncommon Calling: Matthew and Thomas - John MacArthur Luke 6:15-16 Common Men, Uncommon Calling: James, Simon, and Judas - John MacArthur Matthew 10:3b The Master's Men, Matthew and Thomas - John MacArthur Matthew 10:3-4 The Master's Men James Son of Alphaeus, Simon Zealot - John MacArthur Luke 6:12-19 The Master’s Men and Method - Steven Cole Luke 6 Resources - Multiple Sermons and Commentaries Parallel passages: Words in bold not in Luke. Mark 3:18+ and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot; Matthew 10:3+ Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; 4 Simon the Zealot, and Judas Iscariot, the one who betrayed Him. and Matthew - Jesus had called him in Lk 5:27+ (cf Mt 9:9+) "After that He went out and noticed a tax collector named Levi sitting in the tax booth, and He said to him, “Follow (present imperative = continually) Me.” Levi's name was changed to Matthew ("the gift of God"). For a more detailed portrait of Matthew and Thomas see sermons from Dr MacArthur - Luke 6:15 Common Men, Uncommon Calling: Matthew and Thomas Matthew 10:3b The Master's Men, Matthew and Thomas. Mattoon on Matthew - Matthew was a tax collector, and thus, considered a traitor and renegade by the Jewish people until he quit and followed the Lord. He wrote his gospel in Hebrew, which was afterwards translated into Greek by James the Less. The scene of his labors was Parthia, and Ethiopia, in which latter country he suffered martyrdom, being slain with a halberd in the city of Nadabah, AD 60. A halberd consisted of an axe blade that was topped with a spike mounted long shaft. It always had a hook or thorn on the back side of the axe blade for grappling mounted combatants. (Treasures from the Scriptures) and Thomas - Thomas is the “doubting Thomas” in the passages below. "Strong tradition from church history indicates that Thomas took the gospel to India, where he was martyred." (MacArthur) Thomas' name occurs 11x in 11v - Matt. 10:3; Mk. 3:18; Lk. 6:15; Jn. 11:16; Jn. 14:5; Jn. 20:24; Jn. 20:26; Jn. 20:27; Jn. 20:28; Jn. 21:2; Acts 1:13. The following verses give some specific aspects of his life. John 11:16 Therefore Thomas, who is called Didymus (means "Twin"), said to his fellow disciples, “Let us also go, so that we may die with Him.” (Context = Jn 11:13-15) John 14:5 Thomas said to Him, “Lord, we do not know where You are going, how do we know the way?” John 20:24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. 25 So the other disciples were saying to him, “We have seen the Lord!” But he said to them, “Unless I see in His hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe.” 26 After eight days His disciples were again inside, and Thomas with them. Jesus came, the doors having been shut, and stood in their midst and said, “Peace be with you.” 27 Then He said to Thomas, “Reach here with your finger, and see My hands; and reach here your hand and put it into My side; and do not be unbelieving, but believing.” 28 Thomas answered and said to Him, “My Lord and my God!” 29 Jesus said to him, “Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed.” John 21:1 After these things Jesus manifested Himself again to the disciples at the Sea of Tiberias, and He manifested Himself in this way. 2 Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of His disciples were together. Acts 1:13 When they had entered the city, they went up to the upper room where they were staying; that is, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James. Mattoon on Thomas - Thomas is also know as Didymus, which means "twin." The apostle Thomas is said to have been a fearless evangelist and a great builder of churches. After the resurrection of the Lord Christ Jesus, Thomas went to Babylon. It is believed that he established the first Christian church there. He is also known to have gone to Persia and from there he went to India and preached the Gospel making many converts. It is also believed that the apostle Thomas evangelized as far as China, and while in India, he suffered martyrdom, being killed with a lance (he was buried in Mylapore, India, which is now a suburb of Madras.) (Treasures from the Scriptures) James the son of Alphaeus - The name Alphaeus (referring to James) occurs 4x in 4v - Matt. 10:3; Mk. 3:18; Lk. 6:15; Acts 1:13. Alphaeus in Mk. 2:14 refers to Matthew "Levi the son of Alphaeus." In Mark 15:40, James the son of Alphaeus was called James the Less. His mother was named Mary and she also followed Jesus (Mk 16:1; Lk 24:10+). and Simon who was called the Zealot - (Mt 10:4; Mk 3:18 Acts 1:13) This designation serves to distinguish this Simon from Simon Peter. Matthew and Mark both describe Simon as "Zealot" but they both use a different Greek word, kananaios, which means Cananaean, and in Aramaic means zealot or enthusiast. The ESV is more accurate calling him "Simon the Cananaean." (Mt 10:4ESV, Mk 3:18ESV). Likewise Young's Literal Translation has "Simon the Canaanite." For more on Simon the Zealot see Dr MacArthur's sermon Luke 6:15-16 Common Men, Uncommon Calling: James, Simon, and Judas. Zealot (2208)(zelotes same as zelotes from zeo = to boil, be hot or glow) describes one zealous (fervent and enthusiastically devoted) for or eagerly desirous of something. A zelotes is one who is earnestly committed to a side or cause and thus could be described as an enthusiast, an adherent, or a loyalist. In Simon's case his zealousness was associated with the political party which radically opposed Roman rule. (Wikipedia).
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MacArthur - From a human standpoint, these twelve men were odd choices, because they were uneducated, untrained, and uninfluential. Yet, from God’s standpoint, they were the perfect choice—weak and imperfect instruments through whom His power would be gloriously displayed (cf. 1 Cor. 1:26-31). Before their lives were over, they had been used to turn the world upside down (cf. Acts 17:6). That our Lord could use such ordinary vessels to accomplish His great purposes underscores the supernatural purpose of His sovereign power. As Mark’s sweeping summary has shown, that power was demonstrated in the miracles Jesus performed. It was also evidenced in the men whom He chose. He took a dozen ordinary men and transformed them into the powerful foundation stones of His church (cf. Eph. 2:20; Rev. 21:14). (MacArthur New Testament Commentary – Mark 1-8) The following is from A B Bruce's classic Training of the Twelve (free online) Chapter 4 THE TWELVE - Mt. 10:1–4; Mk 3:13–19; Lk 6:12–16; Acts 1:13. The selection by Jesus of the twelve from the band of disciples who had gradually gathered around His person is an important landmark in the Gospel history. It divides the ministry of our Lord into two portions, nearly equal, probably, as to duration, but unequal as to the extent and importance of the work done in each respectively. In the earlier period Jesus labored single-handed; His miraculous deeds were confined for the most part to a limited area, and His teaching was in the main of an elementary character. But by the time when the twelve were chosen, the work of the kingdom had assumed such dimensions as to require organization and division of labor; and the teaching of Jesus was beginning to be of a deeper and more elaborate nature, and His gracious activities were taking on ever-widening range. It is probable that the selection of a limited number to be His close and constant companions had become a necessity to Christ, in consequence of His very success in gaining disciples. His followers, we imagine, had grown so numerous as to be an incumbrance and an impediment to his movements, especially in the long journeys which mark the later part of His ministry. It was impossible that all who believed could continue henceforth to follow Him, in the literal sense, whithersoever He might go: the greater number could now only be occasional followers. But it was His wish that certain selected men should be with Him at all times and in all places, — His travelling companions in all His wanderings, witnessing all His work, and ministering to His daily needs. And so, in the quaint words of Mark, “Jesus calleth unto Him whom He would, and they came unto Him, and He made twelve, that they should be with Him.”47 These twelve, however, as we know, were to be something more than travelling companions or menial servants of the Lord Jesus Christ. They were to be, in the mean time, students of Christian doctrine, and occasional fellow-laborers in the work of the kingdom, and eventually Christ’s chosen trained agents for propagating the faith after He Himself had left the earth. From the time of their being chosen, indeed, the twelve entered on a regular apprenticeship for the great office of apostleship, in the course of which they were to learn, in the privacy of an intimate daily fellowship with their Master, what they should be, do, believe, and teach, as His witnesses and ambassadors to the world. Henceforth the training of these men was to be a constant and prominent part of Christ’s personal work. He was to make it His business to tell them in darkness what they should afterwards speak in the daylight, and to whisper in their ear what in after years they should preach upon the housetops.48 The time when this election was made, though not absolutely determined, is fixed in relation to certain leading events in the Gospel history. John speaks of the twelve as an organized company at the period of the feeding of the five thousand, and of the discourse on the bread of life in the synagogue of Capernaum, delivered shortly after that miracle. From this fact we learn that the twelve were chosen at least one year before the crucifixion; for the miracle of the feeding took place, according to the fourth evangelist, shortly before a Passover season.49 From the words spoken by Jesus to the men whom He had chosen, in justification of His seeming doubt of their fidelity after the multitude had deserted Him, “Did I not choose you the twelve, and one of you is a devil?”50 we conclude that the choice was then not quite a recent event. The twelve had been long enough together to give the false disciple opportunity to show his real character. Turning now to the synoptical evangelists, we find them fixing the position of the election with reference to two other most important events. Matthew speaks for the first time of the twelve as a distinct body in connection with their mission in Galilee. He does not, however, say that they were chosen immediately before, and with direct reference to, that mission. He speaks rather as if the apostolic fraternity had been previously in existence, his words being, “When He had called unto Him His twelve disciples.” Luke, on the other hand, gives a formal record of the election, as a preface to his account of the Sermon on the Mount, so speaking as to create the impression that the one event immediately preceded the other.51 Finally, Mark’s narrative confirms the view suggested by these observations on Matthew and Luke, viz. that the twelve were called just before the Sermon the Mount was delivered, and some considerable time before they were sent forth on their preaching and healing mission. There we read: “Jesus goeth up into the mountain (τὸ ὄρος),52 and calleth unto Him whom He would” — the ascent referred to evidently being that which Jesus made just before preaching His great discourse. Mark continues: “And He ordained twelve, that they should be with Him, and that He might send them forth to preach, and to have power to heal sicknesses and to cast out devils.” Here allusion is made to an intention on Christ’s part to send forth His disciples on a mission, but the intention is not represented as immediately realized. Nor can it be said that immediate realization is implied, though not expressed; for the evangelist gives an account of the mission as actually carried out several chapters further on in his Gospel, commencing with the words, “And He calleth unto Him the twelve, and began to send them forth.”53 It may be regarded, then, as tolerably certain, that the calling of the twelve was a prelude to the preaching of the great sermon on the kingdom, in the founding of which they were afterwards to take so distinguished a part. At what precise period in the ministry of our Lord the sermon itself is to be placed, we cannot so confidently determine. Our opinion, however, is, that the Sermon on the Mount was delivered towards the close of Christ’s first lengthened ministry in Galilee, during the time which intervened between the two visits to Jerusalem on festive occasions mentioned in the second and fifth chapters of John’s Gospel.54 The number of the apostolic company is significant, and was doubtless a matter of choice, not less than was the composition of the selected band. A larger number of eligible men could easily have been found in a circle of disciples which afterwards supplied not fewer than seventy auxiliaries for evangelistic work;55 and a smaller number might have served all the present or prospective purposes of the apostleship. The number twelve was recommended by obvious symbolic reasons. It happily expressed in figures what Jesus claimed to be, and what He had come to do, and thus furnished a support to the faith and a stimulus to the devotion of His followers. It significantly hinted that Jesus was the divine Messianic King of Israel, come to set up the kingdom whose advent was foretold by prophets in glowing language, suggested by the palmy days of Israel’s history, when the theocratic community existed in its integrity, and all the tribes of the chosen nation were united under the royal house of David. That the number twelve was designed to bear such a mystic meaning, we know from Christ’s own words to the apostles on a later occasion, when, describing to them the rewards awaiting them in the kingdom for past services and sacrifices, He said, “Verily I say unto you, that ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.”56 It is possible that the apostles were only too well aware of the mystic significance of their number, and found in it an encouragement to the fond delusive hope that the coming kingdom should be not only a spiritual realization of the promises, but a literal restoration of Israel to political integrity and independence. The risk of such misapprehension was one of the drawbacks connected with the particular number twelve, but it was not deemed by Jesus a sufficient reason for fixing on another. His method of procedure in this, as in all things, was to abide by that which in itself was true and right, and then to correct misapprehensions as they arose. From the number of the apostolic band, we pass to the persons composing it. Seven of the twelve — the first seven in the catalogues of Mark and Luke, assuming the identity of Bartholomew and Nathanael — are persons already known to us. With two of the remaining five — the first and the last — we shall become well acquainted as we proceed in the history. Thomas called Didymus, or the Twin, will come before us as a man of warm heart but melancholy temperament, ready to die with his Lord, but slow to believe in His resurrection. Judas Iscariot is known to all the world as the Traitor. He appears for the first time, in these catalogues of the apostles, with the infamous title branded on his brow, “Judas Iscariot, who also betrayed Him.” The presence of a man capable of treachery among the elect disciples is a mystery which we shall not now attempt to penetrate. We merely make this historical remark about Judas here, that he seems to have been the only one among the twelve who was not a Galilean. He is surnamed, from his native place apparently, the man of Kerioth; and from the Book of Joshua we learn that there was a town of that name in the southern border of the tribe of Judah.57 The three names which remain are exceedingly obscure. On grounds familiar to Bible scholars, it has often been attempted to identify James of Alphæus with James the brother or kinsman of the Lord. The next on the lists of Matthew and Mark has been supposed by many to have been a brother of this James, and therefore another brother of Jesus. This opinion is based on the fact, that in place of the Lebbæus or Thaddæus of the two first Gospels, we find in Luke’s catalogues the name Judas “of James.” The ellipsis in this designation has been filled up with the word brother, and it is assumed that the James alluded to is James the son of Alphæus. However tempting these results may be, we can scarcely regard them as ascertained, and must content ourselves with stating that among the twelve was a second James, besides the brother of John and son of Zebedee, and also a second Judas, who appears again as an interlocutor in the farewell conversation between Jesus and His disciples on the night before His crucifixion, carefully distinguished by the evangelist from the traitor by the parenthetical remark “not Iscariot.”58 This Judas, being the same with Lebbæus Thaddæus, has been called the three-named disciple.59 The disciple whom we have reserved to the last place, like the one who stands at the head of all the lists, was a Simon. This second Simon is as obscure as the first is celebrated, for he is nowhere mentioned in the Gospel history, except in the catalogues; yet, little known as he is, the epithet attached to his name conveys a piece of curious and interesting information. He is called the Kananite (not Canaanite), which is a political, not a geographical designation, as appears from the Greek work substituted in the place of this Hebrew one by Luke, who calls the disciple we now speak of Simon Zelotes; that is, in English, Simon the Zealot. This epithet Zelotes connects Simon unmistakably with the famous party which rose in rebellion under Judas in the days of the taxing,60 some twenty years before Christ’s ministry began, when Judea and Samaria were brought under the direct government of Rome, and the census of the population was taken with a view to subsequent taxation. How singular a phenomenon is this ex-zealot among the disciples of Jesus! No two men could differ more widely in their spirit, ends, and means, than Judas of Galilee and Jesus of Nazareth. The one was a political malcontent; the other would have the conquered bow to the yoke, and give to Cæsar Cæsar’s due. The former aimed at restoring the kingdom to Israel, adopting for his watchword, “We have no Lord or Master but God;.” the latter aimed at founding a kingdom not national, but universal, not “of this world,” but purely spiritual. The means employed by the two actors were as diverse as their ends. One had recourse to the carnal weapons of war, the sword and the dagger; the other relied solely on the gentle but omnipotent force of truth. What led Simon to leave Judas for Jesus we know not; but he made a happy exchange for himself, as the party he forsook were destined in after years to bring ruin on themselves and on their country by their fanatical, reckless, and unavailing patriotism. Though the insurrection of Judas was crushed, the fire of discontent still smouldered in the breasts of his adherents; and at length it burst out into the blaze of a new rebellion, which brought on a death-struggle with the gigantic power of Rome, and ended in the destruction of the Jewish capital, and the dispersion of the Jewish people. The choice of this disciple to be an apostle supplies another illustration of Christ’s disregard of prudential wisdom. An ex-zealot was not a safe man to make an apostle of, for he might be the means of rendering Jesus and His followers objects of political suspicion. But the Author of our faith was willing to take the risk. He expected to gain many disciples from the dangerous classes as well as from the despised, and He would have them, too, represented among the twelve. It gives one a pleasant surprise to think of Simon the zealot and Matthew the publican, men coming from so opposite quarters, meeting together in close fellowship in the little band of twelve. In the persons of these two disciples extremes meet — the tax-gatherer and the tax-hater: the unpatriotic Jew, who degraded himself by becoming a servant of the alien ruler; and the Jewish patriot, who chafed under the foreign yoke, and sighed for emancipation. This union of opposites was not accidental, but was designed by Jesus as a prophecy of the future. He wished the twelve to be the church in miniature or germ; and therefore He chose them so as to intimate that, as among them distinctions of publican and zealot were unknown, so in the church of the future there should be neither Greek nor Jew, circumcision nor uncircumcision, bond nor free, but only Christ — all to each, and in each of the all. These were the names of the twelve as given in the catalogues. As to the order in which they are arranged, on closely inspecting the lists we observe that they contain three groups of four, in each of which the same names are always found, though the order of arrangement varies. The first group includes those best known, the second the next best, and the third those least known of all, or, in the case of the traitor, known only too well. Peter, the most prominent character among the twelve, stands at the head of all the lists, and Judas Iscariot at the foot, carefully designated, as already observed, the traitor. The apostolic roll, taking the order given in Matthew, and borrowing characteristic epithets from the Gospel history at large, is as follows: — FIRST GROUP Simon Peter The man of rock. Andrew Peter’s brother. James and Sons of Zebedee, and sons of thunder. John SECOND GROUP Philip The earnest inquirer. Bartholomew, or Nathanael The guileless Israelite. Thomas The melancholy. Matthew (Levi) The publican (so called) by himself only. THIRD GROUP James (the son) of Alphæus (James the Less?). (Mk 15:40) Lebbaeus, Thaddaeus, Judas of James, The "three-named" disciple Simon The Zealot Judas, the man of Kerioth The Traitor Such were the men whom Jesus chose to be with Him while He was on this earth, and to carry on His work after He left it. Such were the men whom the church celebrates as the “glorious company of the apostles.” The praise is merited; but the glory of the twelve was not of this world. In a worldly point of view they were a very insignificant company indeed, — a band of poor illiterate Galilean provincials, utterly devoid of social consequence, not likely to be chosen by one having supreme regard to prudential considerations. Why did Jesus choose such men? Was He guided by feelings of antagonism to those possessing social advantages, or of partiality for men of His own class? No; His choice was made in true wisdom. If He chose Galileans mainly, it was not from provincial prejudice against those of the south; if, as some think, He chose two or even four61 of his own kindred, it was not from nepotism; if He chose rude, unlearned, humble men, it was not because He was animated by any petty jealousy of knowledge, culture, or good birth. If any rabbi, rich man, or ruler had been willing to yield himself unreservedly to the service of the kingdom, no objection would have been taken to him on account of his acquirements, possessions, or titles. The case of Saul of Tarsus, the pupil of Gamaliel, proves the truth of this statement. Even Gamaliel himself would not have been objected to, could he have stooped to become a disciple of the unlearned Nazarene. But, alas! neither he nor any of his order would condescend so far, and therefore the despised One did not get an opportunity of showing His willingness to accept as disciples and choose for apostles such as they were. The truth is, that Jesus was obliged to be content with fishermen, and publicans, and quondam zealots, for apostles. They were the best that could be had. Those who deemed themselves better were too proud to become disciples, and thereby they excluded themselves from what all the world now sees to be the high honor of being the chosen princes of the kingdom. The civil and religious aristocracy boasted of their unbelief.62 The citizens of Jerusalem did feel for a moment interested in the zealous youth who had purged the temple with a whip of small cords; but their faith was superficial, and their attitude patronizing, and therefore Jesus did not commit Himself unto them, because He knew what was in them.63 A few of good position were sincere sympathizers, but they were not so decided in their attachment as to be eligible for apostles. Nicodemus was barely able to speak a timid apologetic word in Christ’s behalf, and Joseph of Arimathea was a disciple “secretly,” for fear of the Jews. These were hardly the persons to send forth as missionaries of the cross — men so fettered by social ties and party connections, and so enslaved by the fear of man. The apostles of Christianity must be made of sterner stuff. And so Jesus was obliged to fall back on the rustic, but simple, sincere, and energetic men of Galilee. And He was quite content with His choice, and devoutly thanked His Father for giving Him even such as they. Learning, rank, wealth, refinement, freely given up to his service, He would not have despised; but He preferred devoted men who had none of these advantages to undevoted men who had them all. And with good reason; for it mattered little, except in the eyes of contemporary prejudice, what the social position or even the previous history of the twelve had been, provided they were spiritually qualified for the work to which they were called. What tells ultimately is, not what is without a man, but what is within. John Bunyan was a man of low birth, low occupation, and, up till his conversion, of low habits; but he was by nature a man of genius, and by grace a man of God, and he would have made — he was, in fact — a most effective apostle. But it may be objected that all the twelve were by no means gifted like Bunyan; some of them, if one may judge from the obscurity which envelops their names, and the silence of history regarding them, having been undistinguished either by high endowment or by a great career, and in fact, to speak plainly, all but useless. As this objection virtually impugns the wisdom of Christ’s choice, it is necessary to examine how far it is according to truth.64 We submit the following considerations with this view: — I. That some of the apostles were comparatively obscure, inferior men, cannot be denied; but even the obscurest of them may have been most useful as witnesses for Him with whom they had companied from the beginning. It does not take a greatman to make a good witness, and to be witnesses of Christian facts was the main business of the apostles. That even the humblest of them rendered important service in that capacity we need not doubt, though nothing is said of them in the apostolic annals. It was not to be expected that a history so fragmentary and so brief as that given by Luke should mention any but the principal actors, especially when we reflect how few of the characters that appear on the stage at any particular crisis in human affairs are prominently noticed even in histories which go elaborately into detail. The purpose of history is served by recording the words and deeds of the representative men, and many are allowed to drop into oblivion who did nobly in their day. The less distinguished members of the apostolic band are entitled to the benefit of this reflection. 2. Three eminent men, or even two (Peter and John), out of twelve, is a good proportion; there being few societies in which superior excellence bears such a high ratio to respectable mediocrity. Perhaps the number of “Pillars”65 was as great as was desirable. Far from regretting that all were not Peters and Johns, it is rather a matter to be thankful for, that there were diversities of gifts among the first preachers of the gospel. As a general rule, it is not good when all are leaders. Little men are needed as well as great men; for human nature is one-sided, and little men have their peculiar virtues and gifts, and can do some things better than their more celebrated brethren. 3. We must remember how little we know concerning any of the apostles. It is the fashion of biographers in our day, writing for a morbidly or idly curious public, to enter into the minutest particulars of outward event or personal peculiarity regarding their heroes. Of this fond idolatrous minuteness there is no trace in the evangelic histories. The writers of the Gospels were not afflicted with the biographic mania. Moreover, the apostles were not their theme. Christ was their hero; and their sole desire was to tell what they knew of Him. They gazed steadfastly at the Sun of Righteousness, and in His effulgence they lost sight of the attendant stars. Whether they were stars of the first magnitude, or of the second, or of the third, made little difference. (Training of the Twelve) QUESTION - Who were the twelve (12) disciples / apostles of Jesus Christ? See also accompanying video (NOTE: CLICK ON EACH OF THE DISCIPLE'S NAMES BELOW FOR MORE DETAILED DESCRIPTION) ANSWER - The word “disciple” refers to a learner or follower. The word “apostle” means “one who is sent out.” While Jesus was on earth, His twelve followers were called disciples. The twelve disciples followed Jesus Christ, learned from Him, and were trained by Him. After His resurrection and ascension, Jesus sent the disciples out to be His witnesses (Matthew 28:18-20; Acts 1:8). They were then referred to as the twelve apostles. However, even when Jesus was still on earth, the terms “disciples” and “apostles” were used somewhat interchangeably The original twelve disciples/apostles are listed in Matthew 10:2–4, “These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John; Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; Simon the Zealot and Judas Iscariot, who betrayed Him.” The Bible also lists the twelve disciples/apostles in Mark 3:16–19 and Luke 6:13–16. A comparison of the three passages shows a couple of minor differences in the names. It seems that Thaddaeus was also known as “Judas, son of James” (Luke 6:16) and Lebbaeus (Matthew 10:3). Simon the Zealot was also known as Simon the Canaanite (Mark 3:18). The Gospel of John uses the name “Nathanael” instead of “Bartholomew,” but Nathanael and Bartholomew were undoubtedly the same person. Judas Iscariot, who betrayed Jesus, was replaced in the twelve apostles by Matthias (see Acts 1:20–26). Some Bible teachers view Matthias as an “invalid” apostle and believe that Paul was God’s choice to replace Judas Iscariot as the twelfth apostle. The twelve disciples/apostles were ordinary men whom God used in an extraordinary manner. Among the twelve were fishermen, a tax collector, and a revolutionary. The Gospels record the constant failings, struggles, and doubts of these twelve men who followed Jesus Christ. After witnessing Jesus’ resurrection and ascension into heaven, the Holy Spirit transformed the disciples/apostles into powerful men of God who turned the world upside down (Acts 17:6). What was the change? The twelve apostles/disciples had “been with Jesus” (Acts 4:13). May the same be said of us! GotQuestions.org Related Resources: These two books from Dr John MacArthur can be borrowed Twelve Ordinary Men: how the Master shaped his disciples for greatness, and what He wants to do with you - Borrow Twelve Ordinary Men - this is the workbook and study guide - Borrow workbook Luke 6:17 Jesus came down with them and stood on a level place; and there was a large crowd of His disciples, and a great throng of people from all Judea and Jerusalem and the coastal region of Tyre and Sidon, KJV Luke 6:17 And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaa and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; and a great throng - Matthew 4:23-25; 12:15; Mark 3:7-12 the coastal region of Tyre and Sidon - Matthew 11:21; 15:21; Mark 3:8; 7:24-31 Luke 6 Resources - Multiple Sermons and Commentaries Luke 6:17-19 The Popularity and Power of Jesus - John MacArthur Luke 6:17-49 Hearing and Seeing - see Chapter 5 from A B Bruce's classic "The Training of the Twelve" Luke 6:12-19 The Master’s Men and Method - Steven Cole Yellow Lines = Distances traversed to hear Jesus (Source: Zondervan Illustrated Bible Backgrounds Commentary) THE SETTING OF THE SERMON ON THE PLAIN Jesus came down with them and stood on a level place; and there was a large crowd of His disciples (mathetes) - He came down from the mountain where He had prayed (Lk 6:12) and to where He had called His disciples from whom He choose the 12 who would be His apostles (Lk 6:13+). Did you notice the three groups? Them (12 apostles who were beginning their "formal training"), large crowd (disciples - learners - those who at this time considered Jesus as a Teacher but who were not necessarily believers - in fact most of His disciples would desert Him - cf Jn 6:66) and a great throng (from south, central and north!) Some of these people had traveled over 100 miles to see Jesus. He was what we would call a "national celebrity!" But in Luke 6 we see the "tide was changing," religious opposition was rising and soon His popularity would begin to decline (see Jensen's helpful timeline above.)
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MacArthur adds that "A consistent pattern of obedience to Christ’s word (John 8:31) distinguishes the wheat (true disciples) from the tares (false disciples), as the Lord’s parable indicates (Matt. 13:24-30). Jesus in His divine omniscience knew who were the real disciples, and who were not (John 2:23-25+; Jn 6:64). The genuine were few (cf. Matt. 7:14+)."
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MacArthur comments on the great throng - Huge crowds followed Him wherever He went (cf. Lk 4:42; 5:15); a later crowd would number five thousand men (Lk 9:14). Including the women and children, there were likely more than twenty thousand people present on that occasion. Matthew and Mark record another crowd of similar size (Mt. 15:38; Mk 8:9), while Luke describes another incident where “so many thousands of people had gathered together that they were stepping on one another” (Lk 12:1). (See Luke Commentary) Tyre and Sidon - The most important ones in Phoenicia. This combination 10x in the Bible - Jer. 47:4; Zech. 9:2; Matt. 11:21; Matt. 11:22; Matt. 15:21; Mk. 3:8; Lk. 6:17; Lk. 10:13; Lk. 10:14; Acts 12:20. Note especially Luke's other use in Lk 10:13-14-note so these may in fact have been Gentiles in the great throng. NET Note on Tyre and Sidon - These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions. Level (3977)(pedinos) is an adjective meaning flat, even, as opposed to steep or uneven. Gilbrant - Occurring as early as the Fifth Century B.C. (Herodotus), this term generally described low-lying pieces of land (i.e., “plains”) in contrast to steep regions (cf. Moulton-Milligan). In its only New Testament occurrence, at Luke 6:17, it appears along with the word topos (4964), “place.” Pedinos - 19x in 19v in Septuagint - Deut. 4:43; Deut. 11:11; Jos. 9:1; Jos. 10:40; Jos. 11:16; Jos. 15:33; Jdg. 1:9; 1 Ki. 10:27; 1 Chr. 27:28; 2 Chr. 1:15; 2 Chr. 9:27; 2 Chr. 26:10; 2 Chr. 28:18; Isa. 13:2; Isa. 32:19; Jer. 17:26; Jer. 21:13; Jer. 48:8; Zech. 7:7 Luke 6:18 who had come to hear Him and to be healed of their diseases; and those who were troubled with unclean spirits were being cured. KJV Luke 6:18 And they that were vexed with unclean spirits: and they were healed. who had come to hear Him Lk 5:15; Matthew 14:14 and to be healed of their diseases Ps 103:3; 107:17-20 troubled - Matthew 15:22; 17:15; Acts 5:16 Luke 6 Resources - Multiple Sermons and Commentaries Luke 6:17-19 The Popularity and Power of Jesus - John MacArthur Luke 6:12-19 The Master’s Men and Method - Steven Cole TO HEAR AND BE HEALED Who had come to hear Him and to be healed (iaomai) of their diseases (cf Lk 4:38-39+; Lk 5:15+; Lk 8:43+) - Note that hear Him is mentioned first for teaching was emphasized over healing. Miracles would save no one (Jn 12:37) but were primarily for corroboration of His claim to be the Son of God and authenticated the truth He taught. Miracles will pass, but the Word will endure forever (Isa 40:8). This is Jesus' second sermon in Luke, the first being in Lk 4:16-30+. His teaching (with authority - cf Mt 7:28,29+) and His miraculous healing (including casting out demons) explain why many came from very long distances in a time when travel was extremely difficult and dangerous. MacArthur comments on the importance of Jesus' teaching noting that "Jesus’ words remain equally authoritative today. As Paul wrote to Timothy, “If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, he is conceited and understands nothing” (1 Ti 6:3-4). Pastors and teachers merely pass on the truths that He taught." (Luke Commentary) NET Note on to hear Him and to be healed (iaomai) - Jesus had a two-level ministry: The word and the wondrous acts of service that showed his message of God’s care were real (cf Luke 4:22+, Mt 7:28+ = reaction to His Sermon on the Mount, Mt 13:54, Mk 6:1, Jn 7:15, 16). In contrast to the rabbis, who merely cited the opinions of other rabbis, Jesus’ teachings had inherent authority, the authority of God himself (cf. Matt. 5:22+). His authority is also seen in His repeated victories over the kingdom of darkness populated by the demons (Lk 4:36+, Lk 4:41+), and in his healings (Lk 4:39, 40+). Those who were troubled (enochleo - tormented) with unclean (akathartos) spirits were being cured (therapeuo) - In Luke 4:33+ we read of an "unclean demon," leaving little doubt as to the identity of the unclean spirits that were afflicting the people that came to Jesus -- they were troubled by demons! Were troubled is in the present tense indicating this is an ongoing affliction by the demons. Those who were “vexed” with unclean spirits came to hear Jesus preach and to be healed. The fact that they were being cured once again demonstrates that Jesus had authority over the kingdom of darkness, the domain of Satan (cf Lk 4:33-35, 41+) Being cured is in the imperfect tense which pictures one cure after another. Quite an amazing scene! A T
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MacArthur on hunger - It is an intense, deep, all-consuming longing for acceptance with God. The picture is of impoverished, starving spiritual beggars, longing for the righteousness that they cannot obtain on their own. (cf Ps 42:1-2, Ps 63:1) (See Luke Commentary) NET Note says"You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6–7; Isa 58:6–7, 9–10; Ezek 18:7, 16) or by itself (Ps 37:16–19; 107:9)." Preacher's Outline and Sermon Bible - This is spiritual hunger, not physical hunger. Again, being physically hungry is not a blessing. It is often sad and tragic. Jesus is saying, “Blessed are they who hunger spiritually, who hunger after righteousness.” It means to have a starving spirit, a spirit that craves righteousness. (Borrow a copy of the Preacher's Outline and Sermon Bible) Steven
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MacArthur explains that "The underlying reason for sinners’ hatred, ostracism, insults, and scornful denunciation of the name (Christian) that believers bear as evil is because of their association with the Son of Man. The Lord elaborated on that truth in His charge to the Twelve before sending them out to preach (Mt 10:16-33). In Mt 10:16 Jesus likened the opponents they would face to vicious wolves (cf. Mt. 7:15; Acts 20:29). He further cautioned the apostles that they would be severely punished in the courts and synagogues (cf. 2 Cor. 11:24), including being put out of the synagogue (Jn 9:22, 34; 16:2), and by rulers (Mt 10:17-18). Families will be divided when some members identify with Christ (Mt 10:21; cf. Luke 12:51-53). All of this hatred will be directed at believers because they name the name of the Lord Jesus Christ (Mt 10:22, 24-25), whom the unbelieving world hates (John 15:18-19; 16:33)." (See Luke Commentary) NET Note on scorn your name as evil - Or “disdain you”; Greek literally means to “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole. The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus. The 10-40 Window gives new meaning to Jesus' words "count the cost!" Of course, in most of the 10-40 Window (See map) where many souls have never even heard the Name of "Jesus," to convert from their family's religion (be it Muslim, Hindu, Buddhist, etc), is not only almost guaranteed ostracism from one's own family, but is also associated with a very real risk of being martyred for the sake of the Son of Man! The 10-40 Window gives new meaning to Jesus' words "count the cost!" Gotquestions uses the unusual term "Christianophobia" to refer "to the state of being hateful or spiteful to Christians. A Christianophobe hates or despises Christians and/or what they stand for." (See What is Christianophobia?). Persecution of the tongue is more common, but not less cruel than that of the hand! -- C H Spurgeon For the sake of the Son of Man - (on account of the Son of Man = ESV; because you follow the Son of Man = NLT) This is the key point to grasp. Analogous to the slogan during the Christmas holidays that "Jesus is the reason for the season", here Jesus is the reason for the hatred of his followers. Make sure the reason you are suffering is for His Name and not your own. And it is always "open season" when it comes to shooting down (figuratively and sometimes literally) the followers of Jesus. Do not be surprised at the fiery ordeal which comes upon you for your testing as if some strange thing were happening to you! When we suffer for the sake of the Son of Man, understand that He suffers with us in one sense (not in the sense of adding to His finished atoning work on the Cross), because He is in covenant with us and because of that unbreakable, eternal bond, when we suffer, He suffers. We see this clearly in Acts 9 where the risen, glorified Jesus ask Saul who was ravaging the Church “Saul, Saul, why are you persecuting Me?” And he said, “Who are You, Lord?” And He said, “I am Jesus whom you are persecuting, 6 but get up and enter the city, and it will be told you what you must do. (Acts 9:4-6+) So persecution of those who belong to Jesus is equivalent to persecuting Jesus Himself! And so when we suffer for His Name, He is our Covenant Defender (see study of this great Biblical truth)! Jesus issued the word of warning regarding coming persecution on numerous occasions, even to Saul after his conversion in Acts "you will be hated by all because of My name." (Luke 21:17) You will even be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. (Mt 10:18) “You will be hated by all because of My name, but it is the one who has endured to the end who will be saved. (Mt 10:22) “He who has found his life will lose it, and he who has lost his life for My sake will find it. (Mt 10:39) "I (JESUS) will show him (Saul of Tarsus) how much he must suffer for My name’s sake.” (Acts 9:16) Paul warned the saints at Philippi "For to you it has been granted for Christ’s sake, not only to believe in Him, but also to suffer for His sake (Php 1:29) Peter and the apostles gives us the pattern to imitate when we suffer for His Name's sake "So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name." (Acts 5:41+) THOUGHT - Do we in America really understand what a privilege and honor we have to be able to represent the King of kings and Lord of lords and to suffer for the sake of the Son of Man? Beloved, it is a high and holy privilege! Read about many saints of the past who counted themselves worthy to suffer for Jesus in Foxe's Book of Martyrs. Many (most) of them paid with their lives! Brian Bell - American Christians are persecuted daily! Christianity is attacked everywhere! {In politics; often w/church building projects(not ours); public Preaching & outreach; in our Schools(discrimination) - in every subject, w/evolution, w/morals(or the lack of them), their hero’s(sport figures, & rock stars); the attack on the family structure). How do we gain happiness from this? Realize that is a privilege to be persecuted for Jesus sake (cf Php 1:29+). Realize this is evidence that we’re living like Him. (cf Jn 15:18-20) Realize that the fellowship of his sufferings (Phil.3:10+) is the closest fellowship possible w/God! When we are in the furnace, the Son of God is there with us (cf Da 3:24-26+)! Realize when the stones are flying we have opportunity to be His best witness! (Stephen with Saul - Look at the results! Acts 7:57-60+, Acts 8:1+) Realize persecution gives us the opportunity to grow! “It has a way of driving us to God!” (cf 1 Peter 1:6-7+) QUESTION - What is Christianophobia? ANSWER - The word Christianophobia literally means “fear of Christians.” But, just as very few people are genuinely afraid of homosexuals (the literal meaning of homophobia), so are very few people actually fearful of Christians. Usually, Christianophobia refers to the state of being hateful or spiteful to Christians. A Christianophobe hates or despises Christians and/or what they stand for. The existence of Christianophobia should not be surprising. Jesus Himself predicted the world’s hatred for Christians: “If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you” (John 15:18–19). Christians are called not to conform to the world but to be transformed into the image of Christ (Romans 8:29; 12:1–2). The unbelieving world hates what it does not understand and, therefore, will hate those who follow Christ. Few would admit an actual emotional hatred for Christians. And, admittedly, the hatred that Christians endure in most of the world is relatively mild. But the Christianophobia in the world today is simply a foretaste of what is to come. As the world increasingly turns away from God, the hatred of God’s people will increase exponentially. Examples of Christianophobia in the world today: (1) In much of the Muslim world, Christians are subject to extreme persecution. In many instances, the choice is to convert to Islam, flee, or die. (2) In much of the Western world, Christians are looked down upon, mocked or ridiculed, and marginalized. (3) It is becoming clear that Christians who desire to live by their convictions will be ineligible for certain careers. For example, opposition to gay marriage is absolutely a biblical position. If a Christian stands firm in biblical convictions, any career that might possibly touch gay marriage is becoming off limits. Christian bakers, florists, venue owners, and government officials are being fined and even jailed for attempting to live by biblical convictions. (4) Christian beliefs are being presented in an extremely biased manner. A belief that homosexuality is sinful is presented as hatred for homosexuals. A belief that abortion is wrong is portrayed as hatred for women. Christians proclaiming the biblical way of salvation are declared to be intolerant, even hostile, toward other beliefs. Christians desiring to train their children in a biblical worldview are seen as guilty of brainwashing. Christianophobia is real, it is increasing, and, according to the Bible, it will get much worse as the end times approach. Ultimately, Christianophobia is satanically driven. Satan hates God, and, as the “god” of this world, he controls the evil world system that hates God and His followers (2 Corinthians 4:4). Thankfully, Christians have nothing to fear. Followers of Christ are overcomers (Romans 8:37). Greater is He (God) who is in us (Christians) than he (Satan) who is in the world (1 John 4:4).GotQuestions.org Related resources - How should a Christian respond to persecution? Christian martyrdom - what does the Bible say? Should Christians desire to become martyrs? Is it wrong to be a Christian secretly in order to preserve your own life? Is suffering for Christ always going to be a part of being a follower of Christ? What should we learn from Christian martyrs? Hate (3404)(miseo from misos = hatred) means to dislike strongly, to have a strong aversion to or to detest, all of these representing expressions of hostility of one person (or group) toward another. Other uses in Luke - Lk. 1:71; Lk. 6:22; Lk. 6:27; Lk. 14:26; Lk. 16:13; Lk. 19:14; Lk. 21:17. Uses of miseo by Luke - Lk. 1:71; Lk. 6:22; Lk. 6:27; Lk. 14:26; Lk. 16:13; Lk. 19:14; Lk. 21:17; Scorn (1544)(ekbállō) literally means to cast out and thus speaks of ejection by force (like one would a demon in Lk 11:20 or Jesus did to the money changers in Mt 9:34, 21:12)! In this context ekballo means to reject. Scorn is a mean-spirited word for it reflects not only lack of respect but also a feeling of intense dislike. Friberg on ekballo - (1) as ejection by force throw out, expel, drive out (Mt 8.16); (2) as expelling or excluding without force repudiate, send away, let go (Jn 6.37); (3) as taking out or removing from something bring out, bring forth (Mt 12.35); take out (Lk 10.35); pull out, tear out and throw away (Mk 9.47); leave out (of consideration), omit (Rev 11.2) (Borrow Analytical Lexicon of the Greek New Testament) Uses of ekballo by Luke - MLk. 4:29; Lk. 6:22; Lk. 6:42; Lk. 9:40; Lk. 9:49; Lk. 10:2; Lk. 10:35; Lk. 11:14; Lk. 11:15; Lk. 11:18; Lk. 11:19; Lk. 11:20; Lk. 13:28; Lk. 13:32; Lk. 19:45; Lk. 20:12; Lk. 20:15; Acts 7:58; Acts 9:40; Acts 13:50; Acts 16:37; Acts 27:38; Name (3686) onoma means that by which something or someone is called or known. Thus a name constitutes the distinctive designation of a person or thing. However in antiquity the name meant more than it does today. We use a name as little more than a distinguishing mark or label to differentiate one person from another. But in the ancient world the name signified not only the person's identity but the inherent character of the person designated by the name. Stated another way, in ancient times, one's whole character (title, reputation, person) was implied in the name. For example, in John 1:12 to "believe in His Name" (cf Jn 3:18, 20:31, 1Jn 3:23) is to believe (with a belief that results in a new, "circumcised" heart) in all Jesus is and all He Ostracize ("excommunicate")(873)(aphorizo from apó = off from, apart + horizo = mark out the limit) means to mark off the boundaries, to appoint, set one apart for some purpose. It is used of the final separation of the righteous from the wicked (Mt 13:49; 25:32); of the separation of the disciples from the world (Lk 6:22); and of the setting apart of apostles to special functions (Acts 13:2). The central idea is “to limit by setting apart from the rest,” hence, to distinguish from others in some specific way. Aphorizo - 8v - hold...aloof(1), ostracize(1), separate(2), separates(1), set...apart(1), set apart(2), take(1), took away(1). Matt. 13:49; Matt. 25:32; Lk. 6:22; Acts 13:2; Acts 19:9; Rom. 1:1; 2 Co. 6:17; Gal. 1:15; Gal. 2:12 Rod Mattoon Illustrates a Disciple's Rejection - G.Campbell Morgan was one of 150 young men who sought entrance to the Wesleyan ministry in 1888 at the age of 25. He passed the doctrinal examinations, but then faced the trial sermon. In a cavernous auditorium that could seat more than 1,000 people sat three ministers and 75 others who came to listen. When Morgan stepped into the pulpit that day, the vast room and the searching, critical eyes caught him off guard even though he had been preaching since he was 13. Two weeks later Morgan's name appeared among the 105 REJECTED applicants for the ministry that year. Jill Morgan, his daughter-in-law, wrote in her book, A Man of the Word, "He wired to his father the one word, 'Rejected,' and sat down to write in his diary: 'Very dark everything seems. Still, He knoweth best.' Quickly came the reply: 'Rejected on earth. Accepted in Heaven. Dad.'" In later years, Morgan said: "God said to me, in the weeks of loneliness and darkness that followed, 'I want you to cease making plans for yourself, and let Me plan your life.'" Rejection is rarely permanent, as Morgan went on to prove. Even though Morgan had no formal training for the ministry, his devotion to studying of the Bible made him one of the leading Bible teachers in his day. His reputation as preacher and Bible expositor grew throughout England and spread to the United States. In 1896, D. L. Moody invited him to lecture to the students at the Moody Bible Institute. This was the first of his 54 crossings of the Atlantic to preach and teach. After the death of Moody in 1899, Morgan assumed the position of director of the Northfield Bible Conference. After five successful years in this capacity, he returned to England (in 1904) and became pastor of Westminster Chapel of London. His preaching and weekly Friday night Bible classes were attended by thousands of people to hear the preaching of the Word of God. So much for a guy who supposedly could not preach. God used him greatly. He was faithful in preaching the Word of God until his death in 1945 at the age of 81. He was rejected by men, but approved by God. Let me ask, "Do you find yourself rejecting Christ? Christian, do you find yourself rejecting His leading and will? Have you put your faith in the Lord or do you persist to say 'No' to His offer of salvation?" Realize that He is your true hope for the hassles you face in this life. He can meet your needs when you are facing the stress from sickness, scarcity, strain on your finances, sorrow, scorn, slander, and spurning. Our Lord is the "Great Satisfier" of mankind that provides hope for us in our hassles. (Treasures from the Scriptures) Luke 6:23 "Be glad in that day and leap for joy, for behold, your reward is great in heaven. For in the same way their fathers used to treat the prophets. KJV Luke 6:23 Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. Be glad in that day - Acts 5:41; Romans 5:3; 2 Corinthians 12:10; Colossians 1:24; James 1:2 leap - Lk 1:41,44; 2 Samuel 6:16; 6:16; Isaiah 35:6; Acts 3:8; 14:10 for behold your reward is great in heaven Lk 6:35; Mt 5:12; 6:1,2; 2 Thessalonians 1:5-7; 2 Timothy 2:12; 4:7,8; Hebrews 11:6,26; 1 Peter 4:13; Revelation 2:7,10,11,17,26; 3:5,12; 21:7 For in the same way their fathers 1 Ki 18:4; 19:2,10,14; 21:20; 22:8,27; 2 Kings 6:31; 2 Chronicles 36:16; Nehemiah 9:26; Jeremiah 2:30; Matthew 21:35,36; 23:31-37; Acts 7:51,52; 1 Thessalonians 2:14,15; Heb 11:32-39 Luke 6 Resources - Multiple Sermons and Commentaries Luke 6:20-23 The Character of a True Christian-1 - John MacArthur Luke 6:23-26 The Character of a True Christian- 2 - John MacArthur Luke 6:20-26 How to Live Happily Ever After - Steven Cole Parallel passage: Mt 5:12+ Rejoice and be glad (agalliao - both these verbs are present imperative), for your reward in heaven is great; for in the same way they persecuted the prophets who were before you. Colossians 1:24 Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ’s afflictions (NOT REFERRING TO HIS ATONEMENT FOR NOTHING WAS LACKING - REFERS TO SUFFERING FOR HIS NAME WHICH WILL CONTINUE UNTIL THIS GODLESS AGE IS BROUGHT TO END BY HIS RETURN!) Acts 5:41+ So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His Name. FOCUS ON FUTURE JOY NOT PRESENT PERSECUTION Be glad (chairo) in that day and leap (skirtao) for joy, - Jesus gives two commands Be glad and leap both in aorist imperative, a command that can only be obeyed by saints filled with the Spirit, Who will give the desire and the power to be glad in circumstances that the world would not consider conducive to being glad! See discussion of the Need for the Holy Spirit to obey NT commands or "How to Keep All 1642 Commandments in the New Testament!" (See also Filled with His Spirit/Richly Indwelt with His Word). What is that day (from the context)? Clearly this is a future day, when we see our King and receive our reward in Heaven. This truth recalls similar passages in the epistles which also are linked with other truth that should greatly encourage us in our trials and afflictions... (James 1:2-4+) Consider it all joy, my brethren, when you encounter various trials, 3 knowing that the testing of your faith produces endurance. 4 And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing. (1 Peter 1:6-7+) . 6In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, 7 so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; (2 Cor 4:16-18+) Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. 17For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, 18while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. For behold (idou) - This is also actually a command and in the present context conveys the idea that we are to look not at the present uncomfortable circumstances but (enabled by the Spirit) are to look at the future great reward, one that endures eternally! What we are looking for (future reward) will determine what we are living for (in the present). This concept is frequently emphasized in the Bible. For example, one of every 20-25 verses in the New Testament refers (directly or indirectly) to the Second Coming of our Savior and King Who will rescue us once and for all time from this present evil age! Now that's something worth living for, hoping for and waiting for! See discussion of what I like to call "Vertical Vision" ("eternal eyesight", 2Co 4:18+ "vision," Col 3:1-2+ "vision", as opposed to horizontal vision where our eyes are focused on the things of this present temporary world). Your reward (misthos) is great in heaven - Luke mentions reward (misthos) again in Lk. 6:35+. Here Jesus says the reward will not be great on earth, not great now, but great in the future, in heaven. This present world is temporary and is passing away and also its lusts (1 John 2:17+), but heaven is forever and heaven's rewards will last forever (cf "your fruit would remain" - Jn 15:16)! The Christian road is first the cross, and then the crown. Don't give up! It is too soon to quit! Let Jesus' words encourage you to press on toward the goal for the prize of the upward call of God in Christ Jesus (Php 3:14+). Peter says that in that future day we will each receive "an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you." (1 Pe 1:4+). This is a blessed hope indeed (where Biblical hope is not "hope so" but "hope sure!") For in the same way their fathers used to treat the prophets (prophetes) - For (gar) is a term of explanation. What is Jesus explaining? Clearly why we should rejoice and jump in present trials for His sake. Jesus encourages His disciples by reminding them that they have joined a "select" group of faithful men and woman who went before them. This truth that a genuine disciple of Jesus stands in line with such illustrious names as Isaiah, Jeremiah, Daniel, etc should encourage all faithful disciples throughout the centuries that lead up to the Lord's return. In the same way means disciples of Christ will be treated just as harshly as were the prophets who were speaking God's Word, implying that we will be so treated because we too are speaking God's Word! Their fathers refers to the Jews in the OT clearly indicating that they would be persecuted by the Jews just like the prophets. Treat is poieo in the imperfect tense describing how this maltreatment occurred again and again to the prophets. THOUGHT - Are you speaking God's Word to the lost like the prophets who were persecuted for so doing? Or even more to the point are you being persecuted for the sake of your Lord Jesus Christ? If not, then why not? Jesus says let your light shine (Mt 5:14-16+). Paul would say let the fragrance of Jesus exude from your life (2Cor 2:14-16+). NET Note - Mistreatment of the prophets is something Luke often notes (Luke 11:47–51+; Acts 7:51–52+). Gundry notes that "The reward is signed and sealed but not yet delivered. So there’s a futuristic reason to rejoice. There’s also a historical reason. (2) The ancestors of those who mistreat you mistreated likewise the prophets of old. In other words, you belong to a long and good tradition. Luke likes nothing if not that kind of tradition. Jesus concurs." (See Commentary on Luke) IVP Background Commentary - The Old Testament tradition that most true prophets suffered rejection was amplified further in Judaism, so Jesus’ hearers would have caught his point. The separation or ostracism here might allude to being officially put out of the synagogue (cf. Jn 9:22) but is probably meant more generally. (See The IVP Bible Background Commentary) The treatment of OT prophets is summarized in Second Chronicles The LORD, the God of their fathers, sent word to them again and again by His messengers, because He had compassion on His people and on His dwelling place; but they continually mocked the messengers of God, despised His words and scoffed at His prophets, until the wrath of the LORD arose against His people, until there was no remedy. (2 Chronicles 36:15-16) The NT also summarizes the treatment of OT prophets And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, 33 who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 35 Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; 36 and others experienced mockings (2 Ki 2:23, Jer 20:7-8) and scourgings (Jer 20:2, 37:15), yes, also chains and imprisonment. 37 They were stoned (2 Chr 24:20-21), they were sawn in two, they were tempted, they were put to death with the sword (1 Ki 18:4); they went about in sheepskins, in goatskins (2 Ki 1:8), being destitute, afflicted, ill-treated 38 (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground. (Hebrews 11:32-38+) Be glad (rejoice) (5463)(chairo) means to be "cheer" full, calmly happy or well-off. Chairo implies and imparts joy. Chairo is used in a whole range of situations in which the emotion of joy is evoked. To be in a state of happiness and well being (often independent of what is happening when the enabling power of the rejoicing is the Spirit!). Chairo means to enjoy a state of gladness, to be delighted. All of Luke's uses of chairo - Lk. 1:14; Lk. 1:28; Lk. 6:23; Lk. 10:20; Lk. 13:17; Lk. 15:5; Lk. 15:32; Lk. 19:6; Lk. 19:37; Lk. 22:5; Lk. 23:8;Acts 5:41; Acts 8:39; Acts 11:23; Acts 13:48; Acts 15:23; Acts 15:31; Acts 23:26 Leap (for joy)(4640)(skirtao) means "exuberant springing motion, leap, spring about as a sign of joy. Of sheep gaily skipping about." (BDAG) Twice (Lk 1:41, 44+) this verb describes the baby John leaping in Elizabeth's womb. Leaping was used especially of animals (Septuagint - "skip about like calves" - Mal 4:2+ = those who fear God, who are saved will one day "skip" about). Leaping is often associated with joy and is an expression of it. Behold (2400)(idou) is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!"
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MacArthur - When believers face hatred, they are to respond by seeking the welfare of those who hate them, thereby reinforcing their supernatural message with supernatural love. The credibility of the gospel is at stake and believers must love the lost evangelistically. (See Luke Commentary) Bomkamp - In this verse, Jesus begins to teach His disciples His “Royal Law of Love.” The love that Jesus teaches His disciples is unique among all of the religions of the world. Though there may be a type of love that the founders of the world’s great religions taught their followers, none come near the standard of love that is taught by Jesus.... this love that Jesus taught is not primarily a feeling that people are to have but rather it is based upon actions, the things that you do. NET Note observes that "Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner! " This is crazy, radical, inexplicable love, a quality of love available to all believers for we have the same Spirit indwelling us as did Stephen, and it is the Spirit Who produces this supernatural love (Gal 5:22+). The Old Testament specifically commanded love of neighbor (Lev 19:18+), but no one commanded love of enemies! This is "Crazy Love!" Bock observes "Whether in attitude, action, word or intercession, the enemy is to be loved. Too often many in the church have a "Jimmy Cagney theology" where the message is to those who do not know God: "You dirty rat, you should not have done that." Jesus wants more than condemnation of the outside world. Jesus' call to disciples focuses not on our words to others, though Lk 11:37-54+ does issue a stinging challenge regarding our words. Rather, Jesus zeroes in on our actions and attitudes toward others. He offers no platitudes about how outsiders should be viewed. There is no abstract call to divide one's thought by "hating the sin, but loving the sinner." True as this saying is, Jesus is concerned that we follow through on it and show our love in concrete service for the sinner. Our model is God himself: "God so loved the world that he gave . . ." (see also Lk 6:36). So Jesus calls for the performance of love--in action, thought and petition. How often do we pray for those who hate the church? The very question shows how radically different Jesus' love is from the culture's view of love. This is "tough love" because it is tough on the believer who loves. It is "radical love" because it calls for denying oneself and being continually exposed to abuse. It is a love not of power, manipulation or arrangement but of service and meekness. (Ibid) Beloved, to return good for good is natural but to return good for evil is supernatural. Mattoon - One of the worst cases of hatred on record is found in a will written in the 1930's, by a Mr. Donohoe. It says, "Unto my two daughters, Frances Marie and Denise Victoria, by reason of their unfilial attitude toward a doting father,... I leave the sum of $1.00 to each, and a father's curse. May their lives be fraught with misery, unhappiness, and poignant sorrow. May their deaths be soon and of a lingering malignant and torturous nature." The last line of the will is really vicious. It reads, "May their souls rest in Hell and suffer the torments of the condemned for eternity." (Ed: Woe! With a heart like that, undoubtedly Mr. Donohoe is the one in eternal torment!) God wants us to be interested in our enemies and be genuinely concerned about them. Why should we do this? First of all, our response may change the heart of our enemy. Love like this is unbeatable. The world can usually conquer the man who fights back. It is used to jungle warfare and to the principle of retaliation, but it does not know how to deal with the person who repays every wrong with a kindness. It is utterly confused and disorganized by such other-worldly behavior. Secondly, responding the right way will help US to not become hateful and bitter. It will help US to not become the enemy and treat others with disdain. Ann Landers said, "Hate is like acid. It can damage the vessel in which it is stored as well as destroy the object on which it is poured." H. E. Fosdick said, "A man who hates to be slapped on the back, packs his coat with TNT, and waits for the man who always slaps his back. His idea is when he hits me I will get him, I'll blow him up. Hate kills both the person who you hate, but also yourself as well. Hating people is like burning down your own house to get rid of a rat." (Treasures from the Scriptures)
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MacArthur explains "Many people owned only one coat, or cloak, which also served as a blanket when they slept. Because of that, the Mosaic law required that any coat taken as a pledge had to be returned before sunset (Ex. 22:26; Deut. 24:13). To keep a person’s cloak would constitute serious abuse. But when that happens, Christ’s disciples are not to retaliate, but rather to continue to lovingly minister to those who persecute them—even if that results in losing their shirt (inner garment) as well. (See Luke Commentary) NET Note on do not withhold your shirt - The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer. Darrell Bock - Jesus gives the example of someone stealing one's outer garment. He advises letting them have the undershirt too! The point is that one should not seek revenge but remain exposed and be willing to take even more risks. Luke may well be thinking of the danger of missionary travel in the first century or the risk of violence against those who professed Christ. The situation of Sosthenes in Acts 18:17 comes to mind, as does Paul's risk when he was left for dead in Acts 14:19. Despite such danger, he continued to preach to those who rejected him (1 Cor 4:9-13; 2 Cor 11:21--12:10). As the parable of the good Samaritan shows, travel in Jesus' and Luke's day could be dangerous. In the face of such hostility, the call is to keep loving the enemy.....The sheer difficulty of these commands has led to discussion of how literal they are. Marshall (1978:261) points out correctly that the illustrations are somewhat figurative, since to follow Luke 6:29 literally would lead to nudism! Yet Jesus' life makes it clear that he took these standards seriously. When his opponents took his life, he did not seek retribution but prayed for their forgiveness. He was more interested in giving something that would build than in retrieving what had been taken. (Luke 6:17-49 Jesus' Teaching) NET Note adds the Greek word for shirt refers to "a long garment worn under the cloak next to the skin. The name for this garment (chitōn) presents some difficulty in translation. Most modern readers would not understand what a tunic was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. Bomkamp - Someone pointed out that if we took this teaching completely in its literal sense that we might end up getting arrested for indecent exposure having given away all of our clothes. Wisdom needs to be used when applying this teaching to our lives. Hits (5180)(tupto/typto from root "tup--" = a blow, cf tupos = a figure or print and English "type") means literally to smite, strike, beat or otherwise inflict a blow as when Paul was beaten in Acts (Acts 21:32+, Acts 23:2+). In Lk 18:13 the tax collected was beating his chest mourning over his sinful state, in stark contrast to the self-righteous Pharisee (Lk 18:10-12). Figuratively of wounding one's conscience (1 Cor 8:12). Zodhiates on tupto - To strike, smite with the hand, stick, or other instrument repeatedly. (I) Particularly and generally. (A) To smite in enmity with a stick, club, or the fist, with the acc. of person (Matt. 24:49; Luke 12:45; Acts 18:17; 21:32; 23:3; Sept.: Ex. 2:11, 13; 21:15); on the cheek (Luke 6:29); on the head (Matt. 27:30; Mark 15:19); the face (Luke 22:64); the mouth (Acts 23:2). (B) Of those who beat upon their chests in strong emotion (Luke 18:13; 23:48). (C) Figuratively, to smite meaning to punish, inflict evil, afflict with disease, calamity, and spoken only as being done by God, with the acc. (Acts 23:3; Sept.: 2 Sam. 24:17; Ezek. 7:9). (II) Figuratively, to strike against, meaning to offend, to wound the conscience of someone (1 Cor. 8:12; Sept.: 1 Sam. 1:8). (Borrow The Complete Word Study Dictionary: New Testament - excellent resource for your Greek word studies) Vine says tupto means to strike but "usually not with the idea of giving a thrashing as with derō. It frequently signifies a "blow" of violence, and, when used in a continuous tense, indicates a series of "blows." In Mt. 27:30 the imperfect tense signifies that the soldiers kept on striking Christ on the head. So Mark 15:19. The most authentic mss. omit it in Luke 22:64. In that verse the word paiō, "to smite," is used of the treatment given to Christ (derō in the preceding verse). The imperfect tense of the verb is again used in Acts 18:17, of the beating given (Ed: over and over they were beating him) to Sosthenes. Cp. Acts 21:32, which has the present participle (Ed: Continually beating). It is used in the metaphorical sense of "wounding," in 1 Cor. 8:12. (Vine's Expository Dictionary of Old Testament and New Testament Words) Gilbrant on tupto - This verb can be found in classical Greek writings as far back as Homer (Eighth Century B.C.). It is used commonly of striking someone on the face, on the cheek, or on the mouth. Although it normally signifies a violent blow, it also is used as a sign of sincere sorrow or even of wounding someone’s conscience (Liddell-Scott). We see it in the Septuagint of God’s warning to smite Egypt with a plague of frogs (Ex 8:2), of the angel of the Lord smiting the people of Israel (2 Sa 24:17), and of God striking Israel because of their adoption of heathen ways (Ezek 7:9). (Complete Biblical Library Greek-English Dictionary) Tupto - 13x in 12v - beat(3), beating(5), hits(1), strike(2), struck(1), wounding(1). Matt. 24:49; Matt. 27:30; Mk. 15:19; Lk. 6:29; Lk. 12:45; Lk. 18:13; Lk. 23:48; Acts 18:17; Acts 21:32; Acts 23:2; Acts 23:3; 1 Co. 8:12 Tupto - 32x in 32v in the Septuagint - Ex 2:11; Ex 2:13; Exod. 7:17; Exod. 8:2; Exod. 21:15; Num. 22:27; Deut. 25:11; Deut. 27:24; 1 Sam. 1:8; 1 Sam. 11:11; 1 Sam. 17:36; 1 Sam. 27:9; 1 Sam. 31:2; 2 Sam. 1:1; 2 Sam. 2:23; 2 Sam. 4:7; 2 Sam. 5:8; 2 Sam. 24:17; 1 Ki. 18:4; 2 Ki. 3:24; 2 Ki. 6:22; 2 Ki. 14:10; 1 Chr. 11:6; 2 Chr. 28:23; Pr 10:13; Prov. 23:35; Prov. 25:4; Prov. 26:22; Isa. 41:7; Isa. 58:4; Ezek. 7:9; Dan. 11:20 Ex 2:11 Now it came about in those days, when Moses had grown up, that he went out to his brethren and looked on their hard labors; and he saw an Egyptian beating a Hebrew, one of his brethren. 2 Sa 24:17 Then David spoke to the LORD when he saw the angel who was striking down the people, and said, “Behold, it is I who have sinned, and it is I who have done wrong; but these sheep, what have they done? Please let Your hand be against me and against my father’s house.” Offer give, grant)(3930) parecho from para = near, beside + echo = hold) basically (literally) means to hold beside, To hold out toward someone, to present, offer. to cause someone to experience something, with the possible implication of a duration - 'to cause to, to cause to experience, to give.' 'let no one give me trouble' or '... cause me trouble' Galatians 6:17. To cause something to happen to someone - 'to cause to happen.' 'why do you cause the woman trouble?' Matthew 26:10; To maintain a state or condition - 'to continue to be, to keep on being.' παρέσχον ἡσυχίαν 'they kept silent' Acts 22:2. (from Louw-Nida) Coat (garment, cloak) (2440)(himation) refers to a garment especially an outer garment, a cloak or robe of outer clothing. Shirt (tunic worn next to the body) (picture of an ancient tunic) (5509)(chiton) refers to a close–fitting inner vest, an inner garment, an undergarment or in some contexts to any garment. At times two tunics seem to have been worn, probably of different materials for ornament or luxury (Mt 10:10; Mk 6:9; Lu 3:11; 9:3). The high priest rent his clothes (Mk 14:63). In the Septuagint chiton is used of Adam's garment of skin (Ge 3:21). Chiton is used 5x in Genesis to describe Joseph's "varicolored tunic." (Ge 37:3, 23, 31-33) Jesus uses both chiton and himation in (Lk 6:29). In Mk 14:63 the high priest tore "his clothes" referring to an outer cloak, which in this context was equivalent to himation. ILLUSTRATION - Sometimes we think we are turning the other cheek, when in essence we are not. An old Chinese proverb says, "If thine enemy wrong thee, buy each of his children a drum." If you are an American, buy the children of your enemy a whistle. If you have any kids, you will know that these gifts are not a blessing to the parent. I have shared this before, but I really like the story about a truck driver who dropped in at an all-night restaurant in Broken Bow, Nebraska. The waitress had just served him when three swaggering, leather-jacketed motorcyclists -- of the Hell's Angels type -- entered and rushed up to him, apparently spoiling for a fight. One grabbed the hamburger off his plate; another took a handful of his French fries; and the third picked up his coffee and began to drink it. The trucker did not respond as one might expect. Instead, he calmly rose, picked up his check, walked to the front of the room, put the check and his money on the cash register, and went out the door. The waitress followed him to put the money in the cash register and stood, watching out the door as the big truck drove away into the night. When she returned, one of the cyclists said to her, "Well, he's not much of a man, is he?" She replied, "I can't answer as to that, but he's not much of a truck driver. He just ran over three motorcycles out in the parking lot." In essence, the truck driver did not really turn the other cheek, did he? To turn the cheek and forgive someone involves three things. 1. First, it means to forego the right of striking back. One rejects the urge to repay gossip with gossip and a bad turn with a worse turn. 2. Second, it means replacing the feeling of resentment and anger with good will, a love which seeks the other's welfare, not harm. 3. Third, it means the forgiving person takes concrete steps to restore good relations. Going the second mile when we are attacked and abused is not easy, going the first mile is not easy, but it can be done, by yielding our rights to the Lord and letting Him take care of our problems. We belong to Him (1 Cor 6:19-20-note). (Treasures from the Scriptures) Robert
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MacArthur - Kingdom Love) W A Criswell - This verse, commonly called "the Golden Rule" or the principle of reciprocity, sums up all the moral and ethical requirements of men who live in society as kingdom citizens. The law of Jesus demands a standard of conduct that surpasses what is normally expected, because it is addressed to those who possess a fullness of life, which is the gift of God's Spirit. (The Believer's Study Bible) Everybody likes to hear gossip, unless it is about them. -- Will Rogers IVP Background Commentary - In its negative form (“Do not do to others what you do not want them to do to you”), this was a common ethical saying in the ancient world. (See The IVP Bible Background Commentary) Want (Desire, Will, Wish) (2309) thelo) as exercising the will is a very common NT verb (208x) which primarily refers to exercising of one's will with the underlying sense of to be willing, to desire, to want or to wish (in Jn 15:7 in context of prayer). To apply oneself to something (or to will). Thelo "expresses not simply a desire, but a determined and constant exercise of the will." (W E Vine) Luke's uses of thelo - Lk. 1:62; Lk. 4:6; Lk. 5:12; Lk. 5:13; Lk. 5:39; Lk. 6:31; Lk. 8:20; Lk. 9:23; Lk. 9:24; Lk. 9:54; Lk. 10:24; Lk. 10:29; Lk. 12:49; Lk. 13:31; Lk. 13:34; Lk. 14:28; Lk. 15:28; Lk. 16:26; Lk. 18:4; Lk. 18:13; Lk. 18:41; Lk. 19:14; Lk. 19:27; Lk. 20:46; Lk. 22:9; Lk. 23:8; Lk. 23:20; Acts 2:12; Acts 7:28; Acts 7:39; Acts 10:10; Acts 14:13; Acts 16:3; Acts 17:18; Acts 17:20; Acts 18:21; Acts 19:33; Acts 24:6; Acts 24:27; Acts 25:9; Acts 26:5; QUESTION - What is the Golden Rule? ANSWER - The “Golden Rule” is the name given to a principle Jesus taught in His Sermon on the Mount. The actual words “Golden Rule” are not found in Scripture, just as the words “Sermon on the Mount” are also not found. These titles were later added by Bible translation teams in order to make Bible study a little easier. The phrase “Golden Rule” began to be ascribed to this teaching of Jesus during the 16th–17th centuries. What we call the Golden Rule refers to Matthew 7:12: “So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.” Jesus knew the human heart and its selfishness. In fact, in the preceding verse, He describes human beings as innately “evil” (verse 11). Jesus’ Golden Rule gives us a standard by which naturally selfish people can gauge their actions: actively treat others the way they themselves like to be treated. The English Standard Version translates the Golden Rule like this: “Whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.” Jesus brilliantly condenses the entire Old Testament into this single principle, taken from Leviticus 19:18: “Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the LORD.” Again, we see the implication that people are naturally lovers of self, and the command uses that human flaw as a place to start in how to treat others. People universally demand respect, love, and appreciation, whether they deserve it or not. Jesus understood this desire and used it to promote godly behavior. Do you want to be shown respect? Then respect others. Do you crave a kind word? Then speak words of kindness to others. “It is more blessed to give than to receive” (Acts 20:35). The Golden Rule is also part of the second greatest commandment, preceded only by the command to love God Himself (Matthew 22:37–39). What is interesting to note about the Golden Rule is that no other religious or philosophical system has its equal. Jesus’ Golden Rule is not the “ethic of reciprocity” so commonly espoused by non-Christian moralists. Frequently, liberal critics and secular humanists attempt to explain away the uniqueness of the Golden Rule, saying it is a common ethic shared by all religions. This is not the case. Jesus’ command has a subtle, but very important, difference. A quick survey of the sayings of Eastern religions will make this plain: • Confucianism: "Do not do to others what you do not want them to do to you" (Analects 15:23) • Hinduism: “This is the sum of duty: do not do to others what would cause pain if done to you” (Mahabharata 5:1517) • Buddhism: “Hurt not others in ways that you yourself would find hurtful" (Udanavarga 5:18) These sayings are similar to the Golden Rule but are stated negatively and rely on passivity. Jesus’ Golden Rule is a positive command to show love proactively. The Eastern religions say, “Refrain from doing”; Jesus says, “Do!” The Eastern religions say it is enough to hold your negative behavior in check; Jesus says to look for ways to act positively. Because of the “inverted” nature of the non-Christian sayings, they have been described as the “silver rule.” Some have accused Jesus of “borrowing” the idea of the Golden Rule from the Eastern religions. However, the texts for Confucianism, Hinduism, and Buddhism, cited above, were all written between 500 and 400 BC, at the earliest. Jesus takes the Golden Rule from Leviticus, written about 1450 BC. So, Jesus’ source for the Golden Rule predates the “silver rule” by about 1,000 years. Who “borrowed” from whom? The command to love is what separates the Christian ethic from every other religion’s ethic. In fact, the Bible’s championing of love includes the radical command to love even one’s enemies (Matthew 5:43–44; cf. Exodus 23:4–5). This is unheard of in other religions. Obeying the Christian imperative to love others is a mark of a true Christian (John 13:35). In fact, Christians cannot claim to love God if they don’t actively love other people as well. “If someone says, ‘I love God’ and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen” (1 John 4:20). The Golden Rule encapsulates this idea and is unique to the Judeo-Christian Scriptures.GotQuestions.org QUESTION - Is “do unto others as you would have them do unto you” a biblical statement? ANSWER - "Do unto others as you would have them do unto you," commonly known as "The Golden Rule," is indeed a biblical principle. Luke 6:31 records Jesus saying, “Do to others as you would have them do to you.” This statement is in the context of a lesson from Jesus about loving our enemies. Jesus took the conventional quid pro quo method of treating people and turned it on its head (see Matthew 5:38-48). Rather than doing to others what they have done to us or giving them what they may deserve, we are to treat them the way we want them to treat us. In Matthew 7:12 Jesus says, “So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.” Thus, the Golden Rule has always been a basic part of the Bible’s message. Later in Matthew, when asked what the greatest commandment is, Jesus responded, “’Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments” (Matthew 22:37-40). The night of His arrest, Jesus said to His disciples, “A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another” (John 13:34-35). Jesus’ love for us is perfect, unchanging, and self-sacrificial. Our capacity to love others the way Jesus commands comes only from our experience of His love and from the power of the Holy Spirit. One practical way to love others better is to imagine ourselves in their shoes. When we pause to think how we might like to be treated in a certain situation, we build empathy for those actually living in that situation. Do we like to be treated with love and respect? Then we should give that gift to others. GotQuestions.org Related Resource: What does the Bible say about how you should treat others? Gotquesitons ILLUSTRATION - After the USS Pueblo was captured by the North Koreans, the 82 surviving crew members were thrown into a brutal captivity. Thirteen men were taken into a room and were made to sit in a rigid manner around the table for hours. Hours later, the door was slung open and a North Korean guard walked in and savagely beat the man in the first chair, but no one else. The next day the same thing happened. They were each assigned the same seats, so the same man was beaten again. The third day the same thing happened. These Americans knew now that the same thing would happen each day. They knew their fellow sailor could not survive another beating. As they sat down on the fourth day in the same chairs, one American sailor got up and changed seats with his beaten friend. The guard came in and beat the man in the first chair and left. So, each day, they all took turns sitting in the first chair and continued to rotate each day so someone different was beaten up every day. Only one man had to be beaten, the one assigned to the first chair, but love moved them to accept being beaten in order to save one another. This is grace at work! Finally, the North Koreans gave up the beatings. Instead of breaking the men, it united them to become even stronger. Love and grace won against Law! (Lowell Johnson) The Life We’d Like To See—Luke 6:31 The annual Texas Book Festival in Austin draws thousands of people who enjoy browsing for books, attending discussions led by acclaimed authors, and gleaning advice from professional writers. At one such festival, an author of young adult fiction told aspiring writers, “Write the book that you want to find on the shelf.” That’s a powerful recommendation for writing and for living. What if we decided to live the way we want everyone else to live? In Luke 6:27-36, Jesus urged His followers to pursue a lifestyle that demonstrates God’s mercy to all: “Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you” (vv.27-28). He also said that generosity and a lack of retaliation should characterize our reaction to unreasonable treatment (vv.29-30). Jesus concluded, “Just as you want men to do to you, you also do to them likewise” (v.31). All the way my Savior leads me— What have I to ask beside? Can I doubt His tender mercy, Who through life has been my Guide? —Crosby Christianity is not just Christ in you, but Christ living His life through you. Luke 6:32 "If you love those who love you, what credit is that to you? For even sinners love those who love them. KJV For if ye love them which love you, what thank have ye? for sinners also love those that love them. ESV "If you love those who love you, what benefit is that to you? For even sinners love those who love them. NIV "If you love those who love you, what credit is that to you? Even 'sinners' love those who love them. NLT "If you love only those who love you, why should you get credit for that? Even sinners love those who love them! If you love those who love you Matthew 5:46,47 what credit is that to you 1 Peter 2:19,20 Luke 6 Resources - Multiple Sermons and Commentaries Luke 6:31-38 The Content of Kingdom Love - John MacArthur Luke 6:27-35 Radical Love - Steven Cole Luke 6:17-49 Jesus' Teaching - Darrell Bock DISCIPLES LOVE REGARDLESS In the next three verses (Lk 6:32-34), Jesus is giving examples of natural behavior ("sinners") in the areas of love, doing good and lending. Each example of natural behavior one would expect with sinners (unregenerate men) is the antithesis of supernatural behavior of regenerate men. Jesus wants to make sure the disciples (and apostles) see that the behavior He is calling them to carry out is radical and distinctly different than the behavior one sees in natural (unsaved) men in the world. Indeed the behavior Jesus is calling for is supernatural behavior, ultimately behavior that can ONLY be successfully carried out by continually, wholly yielding to the Holy Spirit, depending on His supernatural power. When they carry out the behaviors in this manner, God will be glorified because people will realize that He is the only One Who could do these things (Mt 5:16+). J C
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MacArthur - The first command, do not judge, and you will not be judged, does not preclude assessing a person’s spiritual condition and confronting their sin (cf. Lk 6:42–45; 17:3; Matt. 7:6; 1 Cor. 5:5, 11–13; 1 Tim. 5:20; 2 Tim. 4:2; James 5:20; 2 John 10). In fact, Christians are commanded to be discerning, to be “shrewd as serpents and innocent as doves” (Matt. 10:16; cf. Col. 4:5)....What this command does forbid is harsh, critical, compassionless, vengeful condemnation of one’s enemies as if one was vested with final judgment power. (See Luke Commentary) Henry Morris describes proper judging - "We should be able to recognize false teachers and "from such turn away" (2 Ti 3:5; see also Mt 7:15-20). Also, we should discern and rebuke these false brethren who are encouraging others to sin (Eph 5:7,11). In other words, we should be able to judge that which is wrong, in either doctrine or practice, and avoid (or correct) those who are involved, but we must not condemn them--God will do that." (Defender's Study Bible) W A Criswell says "This verse does not disallow the right of making moral and spiritual judgments (cf. Mt 7:6; 1 Cor. 2:15; 5:9; 2 Cor. 11:4; Phil. 3:2; 1 John 4:1) but forbids a bitter, hostile, and unkind spirit which delights in finding fault with others. Hypocritical self-righteousness has no place in the life of a Christian. The verse is particularly applicable to the area of motives. No one of us can know the heart of another, and thus to draw conclusions as to the "why" of people's actions, especially when those actions are indifferent or even good, is to invite God's judgment upon one's life." (The Believer's Study Bible) NET Note - As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (Lk 5:27–32; 15:1–32). Jesus himself did make judgments about where people stand (Lk 11:37–54), but not in such a way that he ceased to continue to offer them God’s grace. The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs (be judged...be condemned...be pardoned) in this verse look to God’s action. Don't be too hard on the person who sins, For the yardstick you lay on another May someday be used as a measure for you; Oh, be gracious and judge not, my brother! —Henry Bosch Paul warns against a judgmental spirit in Romans 2 (most think he is addressing this chapter to those who considered themselves to be religious, especially those who were observant Jews) writing "Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things (i.e., YOU ARE HYPOCRITES!). 2 And we know that the judgment of God rightly falls upon those who practice such things. (Ro 2:1,2+) Death and life are in the power of the tongue, and those who love it will eat its fruit. -- Proverbs 18:21 Alexander
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MacArthur comments that "A common expression in the computer world is GIGO, which stands for "Garbage in, garbage out." In other words, the quality of data entered determines the quality of the results produced from that data. In exactly the same way, the quality of what is in a person's heart determines the quality of speech his mouth produces." (MNTC-Matthew)
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MacArthur - parabole (parable) can refer to an extended analogy (cf. Luke 12:16; 15:3; 18:9; 19:11), but also to a simple proverb (cf. Luke 4:23; 5:36), as it does here. This parable reflects a problem that was all too familiar to the people of Jesus’ day. Blindness was common in the ancient world, as it still is today in various parts of the world. Dangers were everywhere for the blind, including unfenced quarries, crevices and precipices, and dry wells that had not been covered or filled in with dirt. The truth that a blind man cannot guide a blind man is self-evident; since a blind man cannot see where he himself is going he cannot safely or reliably lead another blind person. The likely result is that they will both fall into a pit and be severely injured or killed. Blindness is used metaphorically in both the Old and New Testaments to describe being void of truth and lacking spiritual insight (e.g., Isa. 42:7; 43:8; 44:18; Jer. 5:21; Ps. 82:5; Acts 26:18; 2 Cor. 4:4; 1 John 2:11; Rev. 3:17). The spiritual principle is obvious: those who follow leaders who do not know the way to God’s kingdom will never get there. Instead, they will all fall into the pit of hell. (MacArthur New Testament Commentary – Luke 6-10). Blind (5185) tuphlos from tuphlóo = envelop with smoke, be unable to see clearly) can refer to literal blindness (Mt 9:27, 28; 11:5; 12:22; Lk 7:21, 22; Jn 9:1, 2, 3.; Acts 13:11 Lv 19:14; Job 29:15) but more often is used to describe spiritual blindness. Figuratively then tuphlos picture one's mind as blind, ignorant, stupid, slow of understanding, being unable to understand, incapable of comprehending (see Mt 15:14; 23:16, 17, 19, 24, 26; Lk 4:18; Jn 9:39,40,41; Ro 2:19; 2Pe 1:9; Rev 3:17; Isa 42:16,18,19; 43:8) This sense speaks of both mental and spiritual blindness, often the result of self-deception so that one is unable to understand (spiritual truth). The Greek writers used tuphlos to describe those who were "mentally blind". Tuphlos in Luke -MLk. 4:18; Lk. 6:39; Lk. 7:21; Lk. 7:22; Lk. 14:13; Lk. 14:21; Lk. 18:35; Guide (3594)(hodegeo) means to lead, guide literally (Mt 15:14; Lk 6:39; Rev 7:17) or figuratively to guide, teach or instruct (in learning) (Jn 16:13 = " the Spirit of truth, comes, He will guide you"; Ac 8:31). Used 5x - Matt. 15:14; Lk. 6:39; Jn. 16:13; Acts 8:31+ = "“Well, how could I, unless someone guides me?”; Rev. 7:17 Hodegeo - 5v - Matt. 15:14; Lk. 6:39; Jn. 16:13; Acts 8:31; Rev. 7:17 Pit (999)(bothunos which could be related to bothros, a hole, trench, or pit dug in the ground. Vine thinks is connected to bathos = deep) means literally a hole in the ground and thus a pit or cistern. Jesus clearly uses this word to symbolize destruction (Mt 15:14, Lk 6:39).
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MacArthur summarizes Lk 6:39-45 - Four characteristics of false teachers mark them as dangerous and unreliable spiritual guides: they are blind (Lk 6:39), earthly (Lk 6:40), hypocrites (Lk 6:41-42), evil (Lk 6:43-45). (Ibid) Preacher's Outline and Sermon Bible summarizes Luke 6:39-45 - There are four rules, four warnings that must be watched if we are to live life to the fullest and be assured of eternal life. Watch blindness: one's leaders and how one leads (Lk 6:39). Watch the Master (the Lord Himself) (Lk 6:40). Watch hypocrisy and the criticism of others (Lk 6:41-42). Watch the fruit that a man brings forth (Lk 6:43-45). Bruce Barton - BLINDNESS Be careful whom you follow. Some people, because of their age, experience, and track record, are wonderful guides and mentors. They can lead the way because they have been there themselves, and they know the right paths to take. They have learned from both their successes and their failures. Other people merely repeat their mistakes over and over. These people are “blind,” as Jesus said (Lk 6:39), and they lead others down the wrong road with them. Do you have a mentor, someone who willingly shares his or her insights and experience with you? The right role model or mentor can bring tremendous benefits to your life. The wrong one can bring grief and sorrow. Be careful who you follow. (See Luke) THOUGHT Howard Hendricks used to say something like everyone needs a Paul to lead and a Timothy they can lead (disciple). How are you doing in this regard? Even pastors who yes are discipling the flock, should also have a Timothy! Jesus taught the crowds but He had His Timothy's! Are you obeying Jesus' last command to MAKE DISCIPLES? If you are an older saint and you are simply sitting and "soaking", sadly you are sinning! (Read Ps 92:12-15, Ps 103:5) Are you still bearing fruit in your old age? If not you are disobeying Jesus' command (the only actual command in the so-called "Great Commission!" = "Go therefore and make disciples (matheteuo in the aorist imperative = "Nike commercial command!" "Just do it!" But only possible to obey as you depend on the Holy Spirit) of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always (WHO? YES JESUS, BUT THE ONE HE SENT - THE SPIRIT OF JESUS!), even to the end of the age.” (Mt 28:19, 20+) Luke 6:40 "A pupil is not above his teacher; but everyone, after he has been fully trained, will be like his teacher. NET Luke 6:40 A disciple is not greater than his teacher, but everyone when fully trained will be like his teacher. GNT Luke 6:40 οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον· κατηρτισμένος δὲ πᾶς ἔσται ὡς ὁ διδάσκαλος αὐτοῦ. NLT Luke 6:40 Students are not greater than their teacher. But the student who is fully trained will become like the teacher. KJV Luke 6:40 The disciple is not above his master: but every one that is perfect shall be as his master. ESV Luke 6:40 A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. NIV Luke 6:40 A student is not above his teacher, but everyone who is fully trained will be like his teacher. ASV Luke 6:40 The disciple is not above his teacher: but every one when he is perfected shall be as his teacher. CSB Luke 6:40 A disciple is not above his teacher, but everyone who is fully trained will be like his teacher. NKJ Luke 6:40 "A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher. NRS Luke 6:40 A disciple is not above the teacher, but everyone who is fully qualified will be like the teacher. YLT Luke 6:40 A disciple is not above his teacher, but every one perfected shall be as his teacher. NAB Luke 6:40 No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher. NJB Luke 6:40 Disciple is not superior to teacher; but fully trained disciple will be like teacher. GWN Luke 6:40 A student is no better than his teacher. But everyone who is well-trained will be like his teacher. BBE Luke 6:40 The disciple is not greater than his master, but everyone whose learning is complete will be like his master. pupil - Matthew 10:24,25; John 13:16; 15:20 fully trained - Matthew 23:15 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 Related Passages: Matthew 10:24 “A disciple is not above his teacher, nor a slave above his master. John 13:16;“Truly, truly, I say to you, a slave is not greater than his master, nor is one who is sent greater than the one who sent him. John 15:20 “Remember the word that I said to you, ‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also. DISCIPLES WILL NOT RISE ABOVE THEIR TEACHER A pupil (mathetes) is not above his teacher(didaskalos) - A better translation than pupil is disciple. Keep in mind that Jesus' disciples had little education and were judged by the Jewish intelligentsia to be "uneducated and untrained men." (Acts 4:13+). "In the ancient world, the teacher-pupil relationship was a personal one, since one learned by oral instruction rather than by books, which were not readily available. One virtually lived alongside the teacher. In addition, these teachers were followed, because they were regarded as authorities." (Bock) Jesus is reminding His men of their status as disciples and the importance of the teacher. If the teacher teaches error most likely his pupils will also teach error. The pupil is inevitably limited by the limitations of their teacher. In the OT Hosea 4:9 says it proverbially like this "Like people, like priest." And of course the priest were rebellious and so were the people of Israel. This is a immutable principle. THOUGHT This begs a practical question - Who is discipling you? Are they your peer? Or are they an older (hopefully wiser with age and the Word) person? Are you attending studies taught by someone who has not been a believer for very long (THIS IS NOT ADVISABLE!)? Who are you following? This reminds one of Paul's last letter to Timothy in which he says "Now you (TIMOTHY) followed my teaching (DOCTRINE), conduct (BEHAVIOR), purpose, faith, patience, love, perseverance, persecutions, and sufferings, such as happened to me at Antioch, at Iconium and at Lystra; what persecutions I endured, and out of them all the Lord rescued me!" (2 Ti 3:10-11+) And in 2 Ti 2:2+ Paul said "The things which you have heard from me (THE TEACHER) in the presence of many witnesses, (YOU THE PUPIL, LEARNER, DISCIPLE) entrust these to faithful men (OTHER DISCIPLES) who will be able to teach (DISCIPLE) others also." (See notes on Make Disciples)
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MacArthur - Since false teachers neither come from God nor know the way to God, they cannot bring people to Him. In ancient days students often followed their teachers regularly, and received instruction in the context of daily life experiences. That allowed teachers to reproduce themselves in their students in practical, not just theoretical ways, but even those fully trained in that manner could at best only be like their teacher. If he did not understand the truth of God, neither would they. (See Luke Commentary) Leon
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MacArthur - In addition to being spiritually blind and ignorant of divine truth, false teachers also lack integrity; they are hypocrites. They presume to be able to provide others with the answers to their spiritual questions, but are void of the truth, even for themselves. (See Luke Commentary)
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MacArthur - Blinded by the massive sin of self-righteousness, false teachers are in no position to deal with the lesser sins of others. They cannot overcome their own sin, since false religion cannot restrain the flesh. Yet they still presumptuously view themselves as “a guide to the blind, a light to those who are in darkness, a corrector of the foolish, [and] a teacher of the immature” (Ro 2:19–20+)." (Ibid) Stein makes an excellent point that "The judgment of others always exposes the reality that the “judger” is imperfect. At times the one judging may be blatantly imperfect and unaware of this. One who is unable to see his or her own imperfections while seeing so vividly the imperfections of others is clearly a hypocrite." (NAC-Luke) The better we know ourselves, the less we'll criticize others. You hypocrite (hupokrites), first take the log (dokos) out (ekbállō) of your own eye - For an excellent example of a hypocrite see Luke 11:42+. You hypocrite, you who are pretending to be something other than what you really are! You are pretending to be so pained by the presence of the small sin in your brother that you feel compelled you must remove. You pretentious "play actor!" You pious pretender! You counterfeit, who is acting pretentiously speaking from a feigned character. It speaks of his insincerity, for he is not first dealing with his "issues!" As Plummer says his "hypocrisy consists in his pretending to be so pained by the presence of trifling evil that he is constrained to endeavour to remove it (cf Lk 13:15+)." (Ibid) It is notable that in Judaism, hypokrites was used to refer to a godless or deceitful person! Bock on first take the log (dokos) out - To correct “obscured vision,” be self-critical and then take appropriate action. Through those lessons one is better placed to aid others. Thus, after humble self-examining to remove the beam, one can see to help someone else. (Ibid) MacArthur - The Lord repeatedly denounced the Jewish religious leaders as hypocrites, who “outwardly appear righteous to men, but inwardly… are full of hypocrisy and lawlessness” (Mt. 23:28; cf. Mt 23:13-15, 23, 25, 27, 29; Mt 6:2, 5, 16; Mt 15:7; Mt 22:18; Lk 12:1, 56; Lk 13:15). Only by confessing and repenting of their own sin of self-righteousness would they be able to see clearly the sins of others.(Ibid) Cornerstone Biblical Commentary – Jesus recognized the natural tendency of people to be blind to their own faults while having a great awareness of the sins and shortcomings of others. This is the point of his challenge regarding blindness: “Can one blind person lead another? Won’t they both fall into a ditch?” (Lk 6:39). The illustration makes it crystal clear that one must seriously examine oneself before attempting to correct what might be really only a minor fault in someone else. The yardstick of divine judgment must never be forgotten: “The standard you use in judging is the standard by which you will be judged” (Matt 7:2). David Guzik makes a good point that "Our hypocrisy in these matters is almost always more evident to others than to ourselves. We may find a way to ignore the plank in our own eye, but others notice it immediately. A good example of this kind of hypocrisy was David’s reaction to Nathan’s story about a man who unjustly stole and killed another man’s lamb. David quickly condemned the man, but was blind to his own sin, which was much greater (2 Samuel 12:1-9)." (Enduring Word) Be quick to judge yourself and slow to judge others. And then you will see clearly (diablepo) to take out (ekbállō) the speck (karphos) that is in your brother's eye - When is then? After you cleaned up your own eye (or the eyes of your heart)! Then and NOT until then! See Ps 139:23-24 and 1 John 1:9 which are good passages to begin the log removal from your own eye! And notice that Jesus is not forbidding the "speck removal" ministry, but is simply emphasizing the necessity of first performing "log" surgery on our own eye (and heart). Then one can sincerely, lovingly hold the other person accountable, but NOT BEFORE self-examination, for otherwise we really won't be able to see clearly enough to truly address the brother's "speck" of sin! Aren't we all to one degree or another convicted by Jesus' words in this passage! It takes much grace to judge ourselves, For pride remains so strong; But God will bless the soul who cries, "O Lord, forgive! I'm wrong!" —Bosch One is reminded of Paul's exhortation in Galatians "Brethren, even if anyone is caught in any trespass, you who are spiritual (aka, YOU WHO HAVE REMOVED THE BEAMS FROM YOUR EYES!), restore (same verb katartizo in Lk 6:40 and in the present imperative necessitating one's wholehearted dependence on the Holy Spirit to carry out this delicate spiritual "eye surgery," so to speak) such a one in a spirit of gentleness; each one looking to yourself (MAKING SURE BEAMS ARE REMOVED), so that you too will not be tempted." (Galatians 6:1+). Hypocrite (5273)(hupokrites from from hupó = under, indicating secrecy + krino = to judge) describes one who acts pretentiously, a counterfeit, a man who assumes and speaks or acts under a feigned character. Souter says a hypocrite is “one who outwardly plays the part of a religious man to perfection, but is inwardly alien to the spirit of true religion” One pretends that sin offends while ignoring one’s own sin, a person acting in one way, but being another (Luke 18:9+). In a nutshell, a hypocrite is someone who pretends to be someone else! Hypokrites comes from the theatrical world describing an actor performing behind a mask Will Durant on hypocrite - "The actor – who is always a male – is not disdained as in Rome, but is much honored; he is exempt from military service, and is allowed safe passage through the lines in time of war. He is called hypocrites, but this word means answerer – i.e., to the chorus; only later will the actor’s role as an impersonator lead to the use of the word as meaning hypocrite." (The Story of Civilization II, The Life of Greece, by Will Durant, page 380) All uses- Matt. 6:2; Matt. 6:5; Matt. 6:16; Matt. 7:5; Matt. 15:7; Matt. 22:18; Matt. 23:13; Matt. 23:14; Matt. 23:15; Matt. 23:23; Matt. 23:25; Matt. 23:27; Matt. 23:29; Matt. 24:51; Mk. 7:6; Lk. 6:42; Lk. 12:56; Lk. 13:15 See clearly (1227)(diablepo from dia = through or intensifier + blepo = to see, look) means literally to look through, to see clearly or fully, see in an easily perceivable manner, view attentively. BDAG has "to stare w. eyes wide open, look intently, or open one’s eyes (wide)." Three NT uses - looked intently(1), see(1), see clearly(2). - Matt. 7:5; Mk. 8:25; Lk. 6:42. No uses in the Septuagint. QUESTION - When should a Christian try to correct another Christian? ANSWER - This can be a delicate subject. It is wise to spend time in prayer first, to check our motivation and ask for guidance. There are times when Christians are called upon to “talk to” or try to correct a fellow Christian. Assuming we are talking about a matter of sin in a believer’s life, our motive and intent should always be to bring about repentance and restoration to the erring brother or sister in Christ. First, our attitude is very important. “Be kind and tender to one another. Forgive each other, just as God forgave you because of what Christ has done” (Ephesians 4:32). It is then that we are more able to “speak the truth in love” (Ephesians 4:15). In his epistle to the Galatians, Paul had a similar warning about attitude: “Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted” (Galatians 6:1). Here we see that those who are “spiritual,” meaning walking in the Spirit in faith and obedience, should gently restore someone who is in sin, being always aware of how easily we can all be tempted by Satan who wants to ensnare everyone in his traps. The Bible prescribes the procedure for confronting a sinning brother or sister in an extensive passage on church discipline: “If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over. But if he will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector” (Matthew 18:15-17). Again, this is the procedure for confronting a sinning brother, not someone whose behavior you feel needs modifying in some way or someone who merely irritates or annoys you. On a different slant, one of the most often quoted scriptures is “Judge not, lest ye be judged” (Matthew 7:1 KJV). Taken out of context, the verse has been used to incorrectly justify never taking a stand on anything that would require a judgment to be made. Rather, the verse is referring to hypocritical, self-righteous, unfair kinds of judgment, especially where the confronter is guilty of the same sin as the one being confronted. So, when should Christians talk to or try to correct a fellow Christian? When we have talked to the Lord first, have an attitude of submission and concern for the other person, and are committed to following the procedures outlined in His Word for such a situation.GotQuestions.org Related Resources: All from gotquestions.org How can I overcome having a critical spirit? Isn’t it unloving to tell someone he/she is sinning? What does the Bible say about church discipline? When is it necessary to rebuke another believer? Mattoon - Several years ago, Millard Fuller of Habitat for Humanity addressed the National Press Club on public radio, and he recalled a workshop at Pittsburgh Theological Seminary with 200 pastors in attendance. The assembled pastors quickly pointed toward greed and selfishness as the reason the church never had enough money to assist others creatively. Millard then asked this seemingly innocent question: "Is it possible for a person to build a house so large that it's sinful in the eyes of God? Raise your hand if you think so." All 200 pastors raised their hands. "Okay," said Millard, "then can you tell me at exactly what size, the precise square footage, a certain house becomes sinful to occupy?" There was absolute silence from the pastors. You could have heard a pin drop. Finally, a small, quiet voice spoke up from the back of the room: "When the house is bigger than mine."...An Old Testament example of the mote and beam is found when King David was at the lowest point morally in his life. David took Uriah's wife and committed adultery with her. When Bathsheba revealed to David that she was pregnant, David schemed to have Uriah murdered. Nathan the prophet found out what David did and told him a story about a rich man with huge flocks of sheep who lived next door to a poor man. The poor man had only one little ewe lamb that he loved like a daughter, but the rich man, not wanting to take a lamb out of his own herds to feed some guests, took that little lamb and slaughtered it. David was furious. His response was basically, "That man deserves to die. He must repay everything fourfold." Nathan, pointing a prophetic finger at the king, pronounced, "You are that man." David had a serious problem with a beam in his own eye that needed to be pulled out. Our flesh finds it so easy to turn a microscope on another person's sin while we look at ours through the wrong end of a telescope! We use strong terms for someone else's sin, but mild alternative names for our own faults. Furthermore, we especially hate our own faults when we see them in others. Wrath toward the splinter we see in someone else's life may come from the suppressed guilt and conviction from the Lord over the same massive sin in our own lives. (Treasures from the Scriptures) Thomas Watson - "Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men's bones and everything unclean. In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness." Matthew 23:27-28 Here is a sharp rebuke to such as are "glittering dross" Christians, who only make a show of godliness. These our Savior calls whitewashed tombs. Their beauty is all paint! Many are painted over with a religious profession, whose seeming luster dazzles the eyes of beholders; but within there is nothing but putrefaction! Hypocrites are like the swan, which has white feathers—but black skin; or like that flower, which has a lovely appearance—but a foul scent. The hypocrite deceives others while he lives—but deceives himself when he dies! (See deceitfulness of sin) What good will it do a man when he is in hell—that others think he has gone to heaven? Oh, beware of this! Counterfeit piety is double iniquity. What is this but to abuse God to His face, and to serve the devil in Christ's livery? To have only a pretense of godliness will yield no comfort after death. Will painted gold enrich a man? Will painted wine refresh him who is thirsty? He who has only a painted holiness shall have only a painted happiness! Let us take heed of this pious pageantry and devout stage-play! Changing The World —Luke 6:42 It’s a full-time job trying to get people to change. Oh, what a perfect world it would be—if only other people would do what we want! A plaque in our family room may hold the key to the secret of change. It’s in Dutch, but translated it reads: Change the World— Begin With Yourself Not what most of us want to hear! Jesus told a parable about the problem of not seeing our own faults. He said, “How can you say to your brother, ‘Brother, let me remove the speck that is in your eye,’ when you yourself do not see the plank that is in your own eye? Hypocrite! First remove the plank from your own eye” (Luke 6:42). Being able to see other people’s faults easily without ever noticing my own is not just an indication of hypocrisy. It can be a wake-up call that the problem in a struggling relationship may be me. Perhaps it’s my attitude that needs to change. Or I’m the one who needs to apologize. Maybe I’m the person who needs a humble spirit. It’s a lesson some of us have to learn over and over. We can’t change others, but with God’s help we can change our own behavior. And when our attitude changes, it may seem as if others have changed as well. To change can be a wonderful prospect, Though often it’s met with resistance; The transformation begins within us And will take a lot of persistence. —Hess When God works a change in us He can change others through us. I Was Wrong! —Luke 6:42 Some of us are quick to find fault with our fellow believers. In the name of “encouraging” or “exhorting,” we point out the sins and shortcomings of our brothers and sisters in Christ without seeing our own failures or guilt (Lk. 6:37-42). I was reminded of that when I heard what happened to Denise McKinney. She was driving through the streets of Broken Arrow, Oklahoma, late one evening when an oncoming car turned left in front of her. She honked her horn to let the person know he had nearly caused an accident by his carelessness. When she parked her car a few minutes later, the same car pulled up beside her and the driver got out. “The next time you honk your horn at someone,” he said, “maybe you should make sure your headlights are on.” Sure enough, in her haste she had forgotten to turn on her lights. She had been so convinced he was in the wrong that she never saw her own error. She was the one who had almost caused an accident. We often act in a similar way. We’re quick to judge the behavior of others and point out their error. Jesus prefers that we examine our own lives and be quick to say, “I was wrong. Please forgive me.” It takes much grace to judge ourselves, For pride remains so strong; But God will bless the soul who cries, "O Lord, forgive! I'm wrong!" —Bosch Be quick to judge yourself and slow to judge others. Pointers And Beaners —Luke 6:42 Some people make judging others their specialty. According to some century-old church records, a congregation in a small midwestern town in the United States appointed two officers in the church and gave them the titles of “Pointer” and “Beaner.” They each had a special responsibility during the Sunday sermons. The duty of Pointer was to call out the names of those in the congregation who needed to take particular note of the sermon. Beaner’s task was to sit in the choir loft with a bean shooter (no doubt the envy of young boys) and awaken drowsy attenders with a well-aimed bean. Who would want to attend that church? Jesus warned about the danger of pointing out the faults of others. He said people with planks in their eyes should not attempt to remove specks out of other people’s eyes. He challenged His hearers to choose humility rather than hypocrisy by always applying the truth to themselves before noting the faults in others. What would people find in our churches today? Those who specialize in speck removal or plank removal? If it’s the latter, they’ll likely hear someone say, “I’m glad I heard today’s sermon—I really needed it!” And they may want to return next Sunday. By grace one day I came to see That it would wiser be To cease my criticizing "them" And right what's wrong with me. —Beck Be patient with the faults of others; they have to be patient with yours. Of Specks And Planks —Luke 6:42 In The Blunder Book, M. Hirsh Goldberg tells of a new clerk in the Illinois House of Representatives who sent out a memo to his colleagues. In it he appealed for accuracy in their written communications. But when the memo was distributed, it had nine errors in grammar, punctuation, and spelling. When the memo fell into the hands of the press, the embarrassed clerk said he couldn’t have made a worse blunder if he had tried. Similar embarrassment is bound to occur whenever Christians expect others to measure up to the high standards of Christ without first examining themselves (Luke 6:42). If our attitude is mixed with pride and self-righteousness, our words will come back to haunt us. What we say may be true, but the way we say it must always be with humility and a sense of our own shortcomings. We should encourage others to do right. Christians should stir up one another to loving attitudes and actions. But we are all growing in Christ, so we must be neither judgmental nor patronizing. Instead, we should lovingly build up one another. Any other attitude reveals a self-righteous heart. Lord, may our expectations of others be tempered by an awareness of our own weakness. —MRD II The faults I see in others' lives Are often true of me; So help me, Lord, to recognize My own hypocrisy. —Sper The better we know ourselves, the less we'll criticize others. Luke 6:43 "For there is no good tree which produces bad fruit, nor, on the other hand, a bad tree which produces good fruit. KJV For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. Ps 92:12-14; Isa 5:4; 61:3; Jer 2:21; Mt 3:10; 7:16-20; 12:33 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 THE FRUIT FITS THE TREE For - term of explanation - "the point of the passage is that one should be self-corrective and be careful who one follows (Lk 6:41–42), because such choices also reflect what the nature of the tree is and its product." (NET Note) Bock says "Jesus now explains why being self-critical and self-correcting is important. The fruit that a teacher produces reflects what is at the core of his or her being, either good ( kalon) or bad (sapron)." (Ibid) In other words "remove the beam from your own eye, because it is a serious defect showing that you are not bearing good fruit. It explains why self-correction is important." (Blight)
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MacArthur - In this parable, the bad trees are false teachers, as Matthew’s parallel account makes clear. In Matthew 7:15 the Lord warned, “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves.” Then in verse 16 He used the same illustration recorded by Luke: “You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they?” thus connecting it to the false teachers of verse 15. Similarly, in Matthew 12:33 Jesus said to the Pharisees, “Either make the tree good and its fruit good, or make the tree bad and its fruit bad; for the tree is known by its fruit.” Then in the next verse He applied that statement to them: “You brood of vipers, how can you, being evil, speak what is good? For the mouth speaks out of that which fills the heart” (Mt 12:34). (Ibid) Bad (unwholesome) (4550)(sapros from sepo = cause to decay, to putrefy, to rot away, be corrupted) describes that which is rotten, putrefying, corrupt, disgusting, perishing, rank, foul, putrid, worthless (e.g., in Mt 7:17,18 = fruit, in Mt 13:48 = fish). In secular writings sapros was used to describe spoiled fish, rotten grapes on the ground, crumbling stones. The basic meaning relates to the process of decay. Sapros is used of things unusable, unfit, bad. It describes that which is harmful due to the fact that it is corrupt and corrupting or defiling. Fruit (2590)(karpos) is used of literal fruit but is intended to convey a figurative sense describing the consequence of physical, mental, or spiritual action. In the NT the figurative (metaphorical) uses predominate and this is particularly true in the Gospels, where human actions and words are viewed as fruit growing out of a person's essential being or character. "Fruit is a picture of the product in one’s life (Luke 3:8–9; Hos. 10:13; Isa. 3:10; Jer. 17:10." (Bock) Uses of karpos by Luke - Lk. 1:42; Lk. 3:8; Lk. 3:9; Lk. 6:43; Lk. 6:44; Lk. 8:8; Lk. 12:17; Lk. 13:6; Lk. 13:7; Lk. 13:9; Lk. 20:10; Acts 2:30; Steven
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MacArthur - Just as trees produce fruit in keeping with their nature, so also do people. The hearts of the righteous, having been transformed by the regenerating work of salvation (John 3:5), hold good treasure; the hearts of the unregenerate hold evil treasure. Just as what the fruit trees bear reveals their nature, so also what people say reveals the nature of their heart, since the mouth speaks from that which fills the heart (cf. Prov. 10:32; Matt. 15:18). How people speak most clearly reveals what is in their heart. Those who follow false spiritual teachers will manifest the same corruption that they do. Only those who follow the Lord Jesus Christ can produce the fruit of repentance (Luke 3:8) that marks a transformed life (2 Cor. 5:17). (Ibid) John
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MacArthur says "A person’s heart is the treasury of his thoughts, ambitions, desires, loves, attitudes, and loyalties. It is the reservoir from which the mouth draws its expressions." Heart (2588)(kardia) does not refer to the physical organ but is always used figuratively in Scripture to refer to the seat and center of human life. The heart is the center of the personality, and it controls the intellect, emotions, and will. The heart represents the character of a person, and therefore to say that words reveal what the heart is like is to say they reveal what the person is like. When it speaks, the mouth simply reproduces verbally what is in the heart. No outward obedience is of the slightest value unless the heart turns to God. NET Note on heart - "Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him." Luke's uses of Kardia - Lk. 1:17; Lk. 1:51; Lk. 1:66; Lk. 2:19; Lk. 2:35; Lk. 2:51; Lk. 3:15; Lk. 5:22; Lk. 6:45; Lk. 8:12; Lk. 8:15; Lk. 9:47; Lk. 10:27; Lk. 12:34; Lk. 12:45; Lk. 16:15; Lk. 21:14; Lk. 21:34; Lk. 24:25; Lk. 24:32; Lk. 24:38; Acts 2:26; Acts 2:37; Acts 2:46; Acts 4:32; Acts 5:3; Acts 5:4; Acts 7:23; Acts 7:39; Acts 7:51; Acts 7:54; Acts 8:21; Acts 8:22; Acts 8:37; Acts 11:23; Acts 13:22; Acts 14:17; Acts 15:9; Acts 16:14; Acts 21:13; Acts 28:27; Fills (4051)(perisseuma from perisseuo = to abound) refers to that which exists in abundance or surplus. In 2 Cor 8:14 "their abundance" refers to the gifts supplied by the saints. In Mk 8:8 it refers to "seven large baskets full" of pieces of bread. In Lk 6:45 and Mt 12:34 "the mouth speaks out of that which fills the heart." Perisseuma "carries the idea of excess, which, in the terms of Jesus’ figure, spills over from the heart and out of the mouth in the form of words. What the heart is full of, will overflow from the mouth. The person who harbors ill will against someone will eventually express those feelings. The person who is filled with lustful thoughts will eventually express those thoughts in crude or suggestive remarks. The person who is persistently angry and hateful will sooner or later put those feelings into words. In the same way, the person who is genuinely loving, kind, and" (MacArthur) Four NT uses - Matt. 12:34; Mk. 8:8; Lk. 6:45; 2 Co. 8:14. Mattoon - Jesus compares the tree to us. Our fruit or our actions, our attitudes, our character, or our conduct reflect what is going on in our heart. We are going to be known, not by what we claim, but by what we do. What is really going on inside will surface on the outside through our lips in our speech. Cursing, filthy jokes and stories, and hate come from a bitter, bad heart. Like a volcano that spues forth lava, whatever fills your heart, whatever is abundant in it, is going to spue forth from your mouth. "Pay no attention to that man behind the curtain!" was the rebuking cry of the Wizard of Oz. Everyone who has seen The Wizard of Oz remembers that scene near the end of the movie. The great, fire-breathing, stern talking, terrifying "wizard" was nothing more than a normal, little man, standing behind a curtain, working a machine that created smoke, fire, a scary face, and voice. In spite of all his attempts to fool people, the truth came out. The wizard was exposed. It's the same with people's words and actions. They can put up a good show for a while, but sooner or later, the real "person behind the curtain" shows through. What do your language and your behavior reveal about the real you? As you look at what you are doing and what you are saying, what is it revealing about your heart? This is what Jesus is trying to get across to us. If you find that your words and actions are disproportionately angry, depressed, and hopeless, then take them to the Lord and ask him to transform them, from the inside out. Ask the Lord to change your heart. (Treasures from the Scriptures) ILLUSTRATION - If God leads you to help someone, then do it with wisdom and discernment and He will bless. Many years ago two young men were working their way through Stanford University. At one point their money was almost gone, so they decided to engage the great pianist Paderewski for a concert and use the profits for board and tuition. Paderewski's manager asked for a guarantee of $2,000. The students worked hard to promote the concert, but they came up $400 short. After the performance, they went to the musician, gave him all the money they had raised, and promised to pay the $400 as soon as they could. It appeared that their college days were over. "No, boys, that won't do," said the pianist. "take out of this $1,600 all your expenses, and keep for each of you 10 percent of the balance for your work. Let me have the rest." Years passed and Paderewski became the Premier of Poland following World War I. Thousands of his countrymen were starving. Only one man could help, the head of the U.S. Food and Relief Bureau. Paderewski's appeal to him brought thousands of tons of food. Later, he met the American statesman to thank him. "That's all right," replied Herbert Hoover. "Besides, you don't remember, but you helped me once years ago when I was a student in college." Beloved, we reap what we sow when we are generous with others and treat them the way we would want to be treated. (Treasures from the Scriptures) Empty Me—Luke 6:45 “What a rotten design,” I grumbled, as I emptied our paper shredder. I was following good advice about shredding personal documents, but I could not empty the container without spilling strips of confetti all over the carpet! One day as I was gathering trash, I debated whether I’d even bother since it was only half-full. But when I slipped a small plastic bag over the top and flipped it upside down, I was pleased to see that not a bit of paper had fallen on the floor. The error had been mine. I had been waiting until the container was filled to the brim before emptying it! When we allow sin to fill up our hearts, it too will overflow into our life. Luke 6:45 says that “an evil man out of the evil treasure of his heart brings forth evil.” It is “out of the abundance of the heart” that we speak. What if we were to empty our hearts of the rubbish of sin before it started spilling into our interactions with others? To dispose of our bitterness, stubborn pride, seething anger? (Eph. 4:26-32). First John 1:9 reminds us that “if we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” A paper shredder is designed to be a rubbish receptacle. You and I are not! Search me, O God, and know my heart today; Try me, O Savior, know my thoughts I pray. See if there be some wicked way in me; Cleanse me from every sin, and set me free. —Orr Own up to your sin—you can’t hide it from God anyway! From Rob Morgan's Sermon - Verses That Have Helped Me In Preaching Nehemiah 8:8; 1 Samuel 17:38-39; Matthew 13:34; 1 John 2:20; Luke 6:45 Finally, I’ve recently taken Luke 6:45 as my golden rule of preaching: Out of the overflow of his heart his mouth speaks. In other words, preaching is overflow. I shouldn’t go to the Bible looking for sermons; I go for my own refreshment, enjoyment, and benefit. I drink from on rivers of God as recorded in His revelation, and the congregation gets the overflow. This is Psalm 23 preaching, when our cup overfloweth. The other day during my quiet time, I found two verses I’d never before connected. In John 4:14 Jesus told the Samaritan woman, “…whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water, welling up to eternal life.” Sometime later, Jesus added to His metaphor: “Whoever believes in me, as the Scripture has said, streams of living water will flow from within him” (John 7:38). The water of life wells up within us, then spills over and becomes rivers of living water, irrigating and refreshing a drought-stricken world. That is preaching! Paul loved this concept of the overflowing life: For if the many died by the trespass of the one man, how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many!—Romans 5:15 May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit—Romans 15:13 For just as the sufferings of Christ flow over into our lives, so also through Christ our comfort overflows…—2 Corinthians 1:5 All this is for your benefit, so that the grace that is reaching more and more people may cause thanksgiving to overflow to the glory of God—2 Corinthians 4:15 so that through my being with you again your joy in Christ Jesus will overflow on account of me—Philippians 1:26 overflowing with thankfulness—Colossians 2:6 May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you—1 Thessalonians 3:12 As it relates to preaching, this is beautifully expressed in Francis Ridley Havergal’s 1872 hymn, the prayer of all who wish to be expositional, natural, illustrative, anointed, and overflowing bearers of the Word: Lord, speak to me that I may speak In living echoes of Thy tone; As Thou has sought, so let me seek Thine erring children lost and lone. O lead me, Lord, that I may lead The wandering and the wavering feet; O feed me, Lord, that I may feed Thy hungering ones with manna sweet. O teach me, Lord, that I may teach The precious things Thou dost impart; And wing my words, that they may reach The hidden depths of many a heart. O fill me with Thy fullness, Lord, Until my very heart overflow In kindling thought and glowing word, Thy love to tell, Thy praise to show. O use me, Lord, use even me, Just as Thou wilt, and when, and where, Until Thy blessèd face I see, Thy rest, Thy joy, Thy glory share. Luke 6:46 "Why do you call Me, 'Lord, Lord,' and do not do what I say KJV Luke 6:46 And why call ye me, Lord, Lord, and do not the things which I say? Why do you call Me, 'Lord, Lord - Lk 13:25-27; Malachi 1:6; Matthew 7:21-23; 25:11,24,44; John 13:13-17; Galatians 6:7 Luke 6 Resources - Multiple Sermons and Commentaries Luke 6:46-49 The Ultimate Religious Decision - John MacArthur Luke 6:46 Why Do You Call Me Lord? - John MacArthur Luke 6:46-49 Why Obedience is Not Optional - Steven Cole Luke 6:17-49 Jesus' Teaching - Darrell Bock HYPOCRITICAL PROFESSORS ARE NOT "POSSESSORS" OF CHRIST Much like the end of the Sermon on the Mount, what some call the "Sermon on the Plain," also ended with a call to "prove yourselves doers of the word, and not merely hearers who delude themselves." (James 1:22+). How tragic for so many to hear but not heed, not only then but today! Pondering Jesus' profundity is not a replacement for practicing it post haste! Jesus' authoritative, incisive words are not for academic exercise but for actual experience! In the context of words spoken as described in Lk 6:45, the validity/sincerity of those words is verified by adding DOING to the SPEAKING. As
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MacArthur observes that "Jesus closed His sermon by challenging His hearers to make a choice." J Ligon Duncan - Jesus is warning here against a verbal profession that is not accompanied by a conversion of life. He is warning people who are respectful of Him, people who will listen to Him, but who fail to follow His words....Now again I ask you, is Jesus saying, “Faith plus works equals forgiveness, justification, salvation?” No. What is He saying? “You will know if you believe and if your hope is on Me and Me alone, by what you do. What you do will reveal what you are. How you live will show what you believe. Your choices, your responses, your ambitions, will disclose to Me and to the world whether your hope is on Me, whether your foundation is on the Rock, or whether it's on something else.”...Now there are many who profess Christ and hope for heaven, but their lives are built on the sand. And the tests and the storms and the trials and finally the Last Judgment, will make clear what the foundation of all our lives is. (You Are What You Do Luke 6:39-49) And acts (poieo in present tense = continually acts) on them - Hears and heeds. Hears and obeys. Listens and responds. He believes in the Gospel and obeys the Gospel (contrast 2 Th 1:8).
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MacArthur explains that "This religious edifice appeared superficially to be identical to the first house, and was located in the same region, since the same storm affected both. As was illustrated in the parable of the wheat and the tares (Matt. 13:24-30), false believers are often indistinguishable from true believers until judgment comes and sweeps their self-righteous religious edifice away. But when the flood and torrent of divine judgment and fury burst against each house the results were dramatically different. When the storm of judgment hit the house built on the solid foundation of salvation in Christ it could not shake it, because it had been well built. Those who build their lives on the foundation of the gospel have nothing to fear from the storm of judgment, since Jesus promised, “Truly truly I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life” (John 5:24; cf. Jm 3:16, 18; Rom. 8:1; 1 John 4:17). The other religious house, having no grounding in Christ and the gospel, could not stand. When the torrent of divine judgment burst against it… immediately it collapsed, and the ruin of that house was great. The choice every person faces is clear. Those who follow the blueprint provided by false teachers and foolishly build their spiritual houses on the sand of human achievement will be swept into hell by the flood of divine judgment. But those who build on the solid foundation of faith in the Lord Jesus Christ will not be shaken (cf. Rom. 9:33; 10:11; 1 Peter 2:6). (See Luke Commentary) My hope is built on nothing less Than Jesus' blood and righteousness; I dare not trust the sweetest frame, But wholly lean on Jesus' Name. On Christ, the solid Rock, I stand; All other ground is sinking sand. Built (3618) oikodomeo rom oikos = dwelling + doma = building [of a house] from demo = to build - see word study on derivative verb sunoikodomeo) means literally to build, construct or erect a dwelling. Oikodomeo - 37v - build(13), builders(4), building(2), built(10), edified(1), edifies(3), edify(1), rebuild(4), strengthened(1). Matt. 7:24; Matt. 7:26; Matt. 16:18; Matt. 21:33; Matt. 21:42; Matt. 23:29; Matt. 26:61; Matt. 27:40; Mk. 12:1; Mk. 12:10; Mk. 14:58; Mk. 15:29; Lk. 4:29; Lk. 6:48; Lk. 6:49; Lk. 7:5; Lk. 11:47; Lk. 11:48; Lk. 12:18; Lk. 14:28; Lk. 14:30; Lk. 17:28; Lk. 20:17; Jn. 2:20; Acts 7:47; Acts 7:49; Acts 9:31; Acts 20:32; Rom. 15:20; 1 Co. 8:1; 1 Co. 8:10; 1 Co. 10:23; 1 Co. 14:4; 1 Co. 14:17; Gal. 2:18; 1 Thess. 5:11; 1 Pet. 2:7 Foundation (2310) themelios from théma = that which is laid down in turn from títhemi = to place [see study of related word themelioo]) means something laid or put down, that on which a structure is built or a stone used in the construction of a foundation. It was used literally of buildings foundation (foundation stone Rev 21:14) to describe that which provides stability. In Luke 6 foundation is a metaphor for the Gospel and the doctrines of the faith (See Ro 15:20+) Themelios - 15v - Lk. 6:48; Lk. 6:49; Lk. 14:29; Acts 16:26; Rom. 15:20; 1 Co. 3:10; 1 Co. 3:11; 1 Co. 3:12; Eph. 2:20; 1 Tim. 6:19; 2 Tim. 2:19; Heb. 6:1; Heb. 11:10; Rev. 21:14; Rev. 21:19 Torrent (4215)(potamos from pino = to drink) refers literally to flowing water, such as a stream or river (Mt 3:6). In the plural can refer to water rushing down ravines after heavy rains (floods, torrents - Mt 7:25). It is interesting that here in Luke Jesus uses potamos in a negative sense, whereas in Jn 7:38+ He uses it in a positive sense, figuratively describing the great abundance and never ending flow of life giving "water," that comes from the Holy Spirit the eternal, omnipotent Source Who indwells every believer forever. One "torrent" causes eternal ruin, whereas another "torrent" is associated with eternal life! Potamos - 17v - Matt. 3:6; Matt. 7:25; Matt. 7:27; Mk. 1:5; Lk. 6:48; Lk. 6:49; Jn. 7:38; Acts 16:13; 2 Co. 11:26; Rev. 8:10; Rev. 9:14; Rev. 12:15; Rev. 12:16; Rev. 16:4; Rev. 16:12; Rev. 22:1; Rev. 22:2 Ruin (4485)(rhegma from rhegnumi = to break) is found only here in the NT and describes that which has been split open, broken, rent asunder. BDAB says rhegma describes " the event of reduction to a ruined state" (wreck, ruin, collapse). Vine says rhegma is "akin to rhēgnymi, "to break," denotes "a cleavage, fracture" (so in the Sept., e.g., 1 Kings 11:30, 31); by metonymy, that which is broken, "a ruin," Luke 6:49." Rhegma was used in secular Greek writings to describe a "breach" in the Nile embankments and in the medical profession described a "rupture," especially rupture of a lung (which can produce a fatal pneumothorax). The verb used by Jesus for "burst against" (prosregnumi) is also derived from the verb rhegnumi. The related noun rhagma is used in the Septuagint translation of Amos 6:11 describing the judgment of God on the entire nation of Israel - "For behold, the LORD is going to command that the great house be smashed to pieces (Lxx = rhagma) and the small house to fragments." Rhegma is used in the Septuagint on 1 Ki 11:30-31 to picture the dividing of the Kingdom of Israel by taking a new cloak and tearing it into 12 pieces (Lxx of pieces = rhegma). (Four uses of rhegma in the Septuagint - 1 Ki. 11:30-31; 12:24; 2 Ki. 2:12) In Hebrews we see this principle of hearing but not heeding played out in the life of OT Israel.... And to whom did He swear that they would not enter His rest, but to those who were disobedient? So we see that they were not able to enter because of unbelief. (Heb 3:18,19-note) Comment: Notice the clear parallel between disobedience in Heb 3:18 and unbelief in Hebrews 3:19. In other words Israel's unbelief was indicated by her disobedience. J C