(31) As ye would that men should do to you . . .—See Note on Matthew 7:12. The very different arrangement of the precepts in the two discourses is obviously an argument against their identity. read more
(32) For if ye love them which love you.—See Note on Matthew 5:46, and note St. Luke’s use, as writing for Gentiles, of the wider term “sinners,” instead of the more specific “publicans,” which pointed the maxim, perhaps, for those who originally heard it, and certainly for St. Matthew’s Jewish readers. There is also a slight variation in the form of the closing questions—St. Luke’s “what thank have ye” pointing to the expectation of gratitude in return for good offices, St. Matthew’s “what... read more
(33) If ye do good to them . . .—Actual deeds of kindness take the place in St. Luke which in St. Matthew is occupied by the salutations which were but the outward signs of kindness. read more
(34) If ye lend to them . . .—This special illustration of the law of unselfish kindness is in this collocation peculiar to St. Luke; but it is implied in the precept of Matthew 5:42.To receive as much again.—It is noticeable, as implying that the precepts were given in the first instance to Jewish hearers, that receiving interest on the loan is not contemplated at all. (See Note on Matthew 5:42.) read more
(35) Love ye your enemies.—The tense of the Greek verb may be noted as implying a perpetual abiding rule of action.Hoping for nothing again.—Better, in nothing losing hope. It is possible that the Greek verb may have the sense given in the text, but its uniform signification in the LXX. (as in Sir. 22:21-24; Sir. 27:21), which must be allowed great weight in interpreting a writer like St. Luke, is that of “giving up hope,” despairing. And this gives, it is obvious, a meaning not less admirable... read more
(36) Be ye therefore merciful.—The form of the sentence is the same as that of Matthew 5:48, but “merciful” takes the place of “perfect,” as being the noblest of the divine attributes, in which all others reach their completeness. The well-known passage in Shakespeare on the “quality of mercy,” is, perhaps, the best comment on this verse (Merchant of Venice, iv. 1). read more
(37) Judge not, and ye shall not be judged.—See Note on Matthew 7:1. In St. Luke’s report there is something like a climax. “Seek not to judge at all. If you must judge, be not eager to condemn.”Forgive.—Better, set free, release, or acquit; the word expressing a quasi-judicial act rather than the forgiveness of a private wrong. read more
(38) Good measure, pressed down.—The imagery clearly points to a measure of grain, so pressed and shaken that it could hold no more.Into your bosom.—The large fold of an Eastern dress over the chest, often used as a pocket.With the same measure that ye mete.—See Notes on Matthew 7:2, Mark 4:24, for the varied applications of the proverb. read more
Luke 6:8 Of Zelter, as architect and musician, Goethe once remarked that 'as soon as he enters a city, the buildings stand before him, and tell him their merits and their faults. Then the musical societies receive him at once, and show themselves to the master with their virtues and their defects.' Luke 6:10 After some time I went to a meeting at Arne-side, where Richard Myer was, who had been long lame of one of his arms. I was moved of the Lord to say unto him, amongst all the people, 'Stand... read more
Obtenga el versículo bíblico diario todos los días en su bandeja de entrada
Leer en el móvil
John Dummelow's Commentary on the Bible - Luke 6:1-49
Choice of the Twelve. Sermon in the Plain1-5. Plucking the ears of corn (Matthew 12:1; Mark 2:23). See on Mt and Mk.1. On the second sabbath after the first] Gk. deuteroprôton, lit. ’second-first.’ There is considerable ground for omitting this obscure expression as interpolated, and reading simply, ’on a sabbath,’ with the RV. If, however, it is genuine, it probably means, ’on the second sabbath after the waving of the sheaf on the second day of the Passover festival’ (see Leviticus 23:1-15).... read more