Luke 6:27 Komentář

In this chapter we have Christ's exposition of the moral law, which he came not to destroy, but to fulfil, and to fill up, by his gospel. I. Here is a proof of the lawfulness of works of necessity and mercy on the sabbath day, the former in vindication of his disciples' plucking the ears of corn, the latter in vindication of himself healing the withered hand on that day (Luk 6:1-11). II. His retirement for secret prayer (Luk 6:12). III. His calling his twelve apostles (Luk 6:13-16). IV. His curing the multitudes of those under various diseases who made their application to him (Luk 6:17-19). V. The sermon that he preached to his disciples and the multitude, instructing them in their duty both to God and man (v. 20-49).

These verses agree with Mat 5:38, to the end of that chapter: I say unto you that hear (Luk 6:27), to all you that hear, and not to disciples only, for these are lessons of universal concern. He that has an ear, let him hear. Those that diligently hearken to Christ shall find he has something to say to them well worth their hearing. Now the lessons Christ here teacheth us are, I. That we must render to all their due, and be honest and just in all our dealings (Luk 6:31): As ye would that men should do to you, do ye also to them likewise; for this is loving your neighbour as yourselves. What we should expect, in reason, to be done to us, either in justice or charity, by others, if they were in our condition and we in theirs, that, as the matter stands, we must do to them. We must put our souls into their souls' stead, and then pity and succour them, as we should desire and justly expect to be ourselves pitied and succoured. II. That we must be free in giving to them that need (Luk 6:30): "Give to every man that asketh of thee, to every one that is a proper object of charity, that wants necessaries, which thou hast wherewithal to supply out of thy superfluities. Give to those that are not able to help themselves, to those that have not relations in a capacity to help them." Christ would have his disciples ready to distribute, and willing to communicate, to their power in ordinary cases, and beyond their power in extraordinary. III. That we must be generous in forgiving those that have been any way injurious to us. 1. We must not be extreme in demanding our right, when it is denied us: "Him that taketh away thy cloak, either forcibly or fraudulently, forbid him not by any violent means to take thy coat also, Luk 6:29. Let him have that too, rather than fight for it. And (Luk 6:30) of him that taketh thy goods" (so Dr. Hammond thinks it should be read), "that borrows them, or that takes them up from thee upon trust, of such do not exact them; if Providence have made such insolvent, do not take the advantage of the law against them, but rather lose it than take them by the throat, Mat 18:28. If a man run away in thy debt, and take away thy goods with him, do not perplex thyself, nor be incensed against him." 2. We must not be rigorous in revenging a wrong when it is done us: "Unto him that smiteth thee on the one cheek, instead of bringing an action against him, or sending for a writ for him, or bringing him before a justice, offer also the other;" that is, "pass it by, though thereby thou shouldest be in danger of bringing upon thyself another like in dignity, which is commonly pretended in excuse of taking the advantage of the law in such a case. If any one smite thee on the cheek, rather than give another blow to him, be ready to receive another from him;" that is, "leave it to God to plead thy cause, and do thou sit down silent under the affront." When we do thus, God will smite our enemies, as far as they are his, upon the cheek bone, so as to break the teeth of the ungodly (Psa 3:7); for he hath said, Vengeance is mine, and he will make it appear that it is so when we leave it to him to take vengeance. 3. Nay, we must do good to them that do evil to us. This is that which our Saviour, in these verses, chiefly designs to teach us, as a law peculiar to his religion, and a branch of the perfection of it. (1.) We must be kind to those from whom we have received injuries. We must not only love our enemies, and bear a good will to them, but we must do good to them, be as ready to do any good office to them as to any other person, if their case call for it, and it be in the power of our hands to do it. We must study to make it appear, by positive acts, if there be an opportunity for them, that we bear them no malice, nor see revenge. Do they curse us, speak ill of us, and wish ill to us? Do they despitefully use us, in word or deed? Do they endeavour to make us contemptible or odious? Let us bless them, and pray for them, speak well of them, the best we can, wish well to them, especially to their souls, and be intercessors with God for them. This is repeated, Luk 6:35 : love your enemies, and do them good. To recommend this difficult duty to us, it is represented as a generous thing, and an attainment few arrive at. To love those that love us has nothing uncommon in it, nothing peculiar to Christ's disciples, for sinners will love those that love them. There is nothing self-denying in that; it is but following nature, even in its corrupt state, and puts no force at all upon it (Luk 6:32): it is no thanks to us to love those that say and do just as we would have them. "And (Luk 6:33) if you do good to them that do good to you, and return their kindnesses, it is from a common principle of custom, honour, and gratitude; and therefore what thanks have you? What credit are you to the name of Christ, or what reputation do you bring to it? for sinners also, that know nothing of Christ and his doctrine, do even the same. But it becomes you to do something more excellent and eminent, herein to out-do your neighbours, to do that which sinners will not do, and which no principle of theirs can pretend to reach to: you must render good for evil;" not that any thanks are due to us, but then we are to our God for a name and a praise and he will have the thanks. (2.) We must be kind to those from whom we expect no manner of advantage (Luk 6:35): Lend, hoping for nothing again. It is meant of the rich lending to the poor a little money for their necessity, to buy daily bread for themselves and their families, or to keep them out of prison. In such a case, we must lend, with a resolution not to demand interest for what we lend, as we may most justly from those that borrow money to make purchases withal, or to trade with. But that is not all; we must lend though we have reason to suspect that what we lend we lose, lend to those who are so poor that it is not probable they will be able to pay us again. This precept will be best illustrated by that law of Moses (Deu 15:7-10), which obliges them to lend to a poor brother as much as he needed, though the year of release was at hand. Here are two motives to this generous charity. [1.] It will redound to our profit; for our reward shall be great, Luk 6:35. What is given, or laid out, or lent and lost on earth, from a true principle of charity, will be made up to us in the other world, unspeakably to our advantage. "You shall not only be repaid, but rewarded, greatly rewarded; it will be said to you, Come, ye blessed, inherit the kingdom." [2.] It will redound to our honour; for herein we shall resemble God in his goodness, which is the greatest glory: "Ye shall be the children of the Highest, shall be owned by him as his children, being like him." It is the glory of God that he is kind to the unthankful and to the evil, bestows the gifts of common providence even upon the worst of men, who are every day provoking him, and rebelling against him, and using those very gifts to his dishonour. Hence he infers (Luk 6:36), Be merciful, as your Father is merciful; this explains Mat 5:48, "Be perfect, as our Father is perfect. Imitate your Father in those things that are his brightest perfections." Those that are merciful as God is merciful, even to the evil and the unthankful, are perfect as God is perfect; so he is pleased graciously to accept it, though infinitely falling short. Charity is called the bond of perfectness, Col 3:14. This should strongly engage us to be merciful to our brethren, even such as have been injurious to us, not only that God is so to others, but that he is so to us, though we have been, and are, evil and unthankful; it is of his mercies that we are not consumed.

And it came to pass on the second sabbath day after the first,.... Or "second first sabbath", concerning which interpreters are greatly divided. Some think, that it was either the seventh day of the feast of unleavened bread, or the eighth day of the feast of tabernacles. Others, that it was the sabbath which fell that year on the day of Pentecost; and that as there were three grand festivals among the Jews, the feasts of passover, Pentecost, and tabernacles; so when the sabbath day fell on the feast of the passover, it was called the first prime sabbath, when on the feast of Pentecost, it was called the second prime sabbath, and when on the feast of tabernacles, the third prime sabbath. Others have been of opinion, that as the Jews had two beginnings of their year, the one on civil accounts in Tisri, the other on ecclesiastical accounts in Nisan; so the first sabbath in Tisri was called the first first sabbath, and that in Nisan, which was this, the second first sabbath: but what seems most likely is, that this sabbath was, as it may be rendered, "the first sabbath after the second"; that is, the first sabbath after the second day of the passover, when the sheaf of the firstfruits was offered, and harvest might be begun; which suits well with ears of corn being ripe at this time, which the disciples rubbed. So the Jews reckoned the seven weeks from thence to Pentecost by sabbaths; the first after the second day they called the second first, or the first after the second day; the second they called the second second; and the third was named the second third; and so on, the second fourth, the second fifth, the second sixth, and second seventh, which brought on Pentecost, when the harvest was ended. So in the Jewish liturgies, there are collects for the first sabbath after the passover, and for the second sabbath after the passover, and so on to the sabbath before Pentecost. The eastern versions, Syriac, Arabic, Persic, and Ethiopic, not knowing what should be meant by it, have only rendered it, "on the sabbath day", as in Mat_. 12:1. See Gill on Mat 12:1. That he went through the corn fields; that is, Jesus, as the Syriac, Persic, and Ethiopic versions: and his disciples plucked the ears of corn, and did eat, rubbing them in their hands: after they had plucked them they rubbed them in their hands to get clean off the husk or beard, that were on them, and then ate the grains. And as plucking of the ears of corn was forbidden on a sabbath day; see Gill on Mat 12:2, so was rubbing them; though if they were rubbed before, the chaff might be blown off from them in the hand, and eat on the sabbath day: the rule is this (l); "he that rubs ears of corn on the evening of the sabbath, (i.e. on the sixth day,) may blow them from hand to hand on the morrow, and eat'' But the disciples both plucked them, and rubbed them, and blew away the chaff from them on the sabbath day, and therefore were complained of by the Pharisees. (l) T. Bab. Betza, fol. 12. 2. & 13. 2. Vid. Maimon. Hilch. Sabbat, c. 21. sect. 14. 17.

Bless them that curse you;.... In common discourse, or anathematize you in their synagogues: and pray for them which despitefully use you: so Christ himself did; See Gill on Mat 5:44.

There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, thou shalt love God who made thee; second, thy neighbour as thyself; and all things whatsoever thou wouldst should not occur to thee, thou also to another do not do. And of these sayings the teaching is this: Bless them that curse you, and pray for your enemies, and fast for them that persecute you. For what thank is there, if ye love them that love you? Do not also the Gentiles do the same? But do ye love them that hate you; and ye shall not have an enemy. Abstain thou from fleshly and worldly lusts. If one give thee a blow upon thy right cheek, turn to him the other also; and thou shalt be perfect. If one impress thee for one mile, go with him two. If one take away thy cloak, give him also thy coat. If one take from thee thine own, ask it not back for indeed thou art not able. Give to every one that asketh thee, and ask it not back; for the Father willeth that to all should be given of our own blessings (free gifts).

For, whenever they hear from us that God says, "No thank have ye, if you love them which love you, but you have thank, if you love your enemies and them which hate you" — whenever they hear these words, they marvel at the surpassing measure of their goodness; but when they see, that not only do we not love those who hate, but that we love not even those who love, they laugh us to scorn, and the name is blasphemed.

Wisdom pronounces anger a wretched thing, because "it will destroy the wise." And now He bids us "love our enemies, bless them that curse us, and pray for them that despitefully use us." And He says: "If any one strike thee on the one cheek, turn to him the other also; and if any one take away thy coat, hinder him not from taking thy cloak also."

He bids us, therefore, show a kindly disposition to such a man. "Love your enemies," says He, "pray for them that curse you," lest such a man in any transaction of business be irritated by any unjust conduct of yours, and "deliver thee to the judge" of his own (nation ), and you be thrown into prison, and be detained in its close and narrow cell until you have liquidated all your debt against him.

"But I say unto you which hear" (displaying here that old injunction, of the Creator: "Speak to the ears of those who lend them to you" ), "Love your enemies, and bless those which hate you, and pray for them which calumniate you.

To love friends is the custom for all people, but to love enemies is customary only for Christians.

How will you love your enemies and pray for your adversaries and persecutors? We see what happened in the case of Stephen. When he was being killed by the violence and stones of the Jews, he did not ask for vengeance but forgiveness for his murderers, saying: “O Lord, do not lay this sin against them.” So it was most fitting that the first martyr for Christ who, in preceding by his glorious death the martyrs that were to come, was not only a preacher of the Lord’s suffering but also an imitator of his most patient gentleness.

(in reg. brev. 176.) It is indeed the part of an enemy to injure and be treacherous. Every one then who does harm in any way to any one is called his enemy.

(ubi sup.) But because man consists of body and soul, to the soul indeed we shall do this good, by reproving and admonishing such men, and leading them by the hand to conversion; but to the body, by profiting them in the necessaries of life.

Having proceeded in the enumeration of many heavenly actions, He not unwisely comes to this place last, that He might teach the people confirmed by the divine miracles to march onward in the footsteps of virtue beyond the path of the law. Lastly, among the three greatest, (hope, faith, and charity,) the greatest is charity, which is commanded in these words, Love your enemies.

Love is commanded when it is said, “Love your enemies,” so that the saying which was uttered already before the church may be fulfilled: “Set in order love in me.” For love is set in order when the precepts of love are formed. See how it began from the heights and cast the law undeneath the backs of the gospel’s blessing. The law commands the revenge of punishment. The gospel bestows love for hostility, benevolence for hatred, prayer for curses, help for the persecuted, patience for the hungry and grace of reward. How much more perfect the athlete who does not feel injury!

(Hom. 18. in Matt.) But He says not, Do not hate, but love; nor did He merely command to love, but also to do good, as it follows, Do good to them which hate you.

We are also prohibited both from loving that world and, if we understand rightly, are commanded to love it. We are prohibited, of course, where it is said to us, "Do not love the world." But we are commanded when it is said to us, "Love your enemies." They are the world, which hates us. Therefore we are both prohibited from loving in it what the world itself loves, and we are commanded to love in it what the world hates, namely, the handiwork of God and the various comforts of his goodness. We are prohibited from loving the fault in it and are commanded to love its nature. The world loves the fault in itself and hates its nature. So we rightly love and hate it, although it perversely loves and hates itself.

Temporal goods are to be despised in favor of eternal ones, as things on the left are to be despised in favor of those on the right. This has always been the aim of the holy martyrs. A final just vengeance is looked for, that is, the last supreme judgment, only when no chance of correction remains. But now we must be on our guard, more than anything else, not to lose patience in our eagerness to be justified, for patience is to be more highly prized than anything an enemy can take from us against our will.

A hermit was asked, ‘What is humility?’ He said, ‘It is if you forgive a brother who has wronged you before he is sorry.’

But I say to you who listen: Love your enemies, do good to those who hate you. Because He had said earlier what they might suffer from their enemies, now He shows in what way they themselves ought to act towards these same enemies. Many, however, think it is enough virtue not to hate enemies, but to love them is commanded as more than what human nature can bear, not seeing that Moses, Samuel, and Stephen prayed for their enemies, and David mourned his dead enemies. For the Lord does not command impossibilities, but perfection. Therefore, not faltering while there is time, let us do good to all, especially to those who are of the household of faith.

Having spoken above of what they might suffer from their enemies, He now points out how they ought to conduct themselves towards their enemies, saying, But I say to you who hear.

The disciples pluck and eat the ears of corn on the Sabbath day, and the Pharisees find fault, Luk 6:1, Luk 6:2. Our Lord shows the true use of the Sabbath, Luk 6:3-5. He heals the man with the withered hand, Luk 6:6-11. He goes into a mountain to pray, and calls twelve disciples, Luk 6:12-16. Multitudes are instructed and healed, Luk 6:17-19. Pronounces four blessings, Luk 6:20-23, and four woes, Luk 6:24-26. Gives various instructions about loving our enemies, being patient, gentle, kind, grateful, and merciful, Luk 6:27-36. Harsh judgments censured, and charity recommended, Luk 6:37, Luk 6:38. The parable of the blind leading the blind, Luk 6:39. Of the mote in a brother's eye, Luk 6:40-42. Of the good and corrupt tree, Luk 6:43, Luk 6:44. The good and evil treasure of the heart, Luk 6:45. The parable of the two houses, one builded on the rock, and the other on the sand, Luk 6:46-49.

PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5) second sabbath after the first--an obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.

(See on Mat 5:44-48; Mat 7:12; and Mat 14:12-14.)