ลูกา 6:38 วิจารณ์

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).

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.

And he spake a parable unto them,.... The Vulgate Latin reads, "he spake also a parable unto them"; besides what he said; and the Arabic version renders it, "another similitude", parable, or proverb, distinct from the comparisons, allusions, and proverbial expressions in the preceding verses. Though it should be observed, that these words were not spoken at the same time, nor on the mount, as the foregoing were; but this, and what follow, are a collection of various expressions of Christ at different times, some delivered on the mount, and others elsewhere; unless it should be rather thought, that these proverbs and sentences were repeated at different places and times, which is not improbable: can the blind lead the blind? they may do so, as the blind Scribes and Pharisees led the blind people of the Jews, which is what our Lord intends; but if they do, as they did, shall they not both fall into the ditch? yes, verily, what else can be expected? See Gill on Mat 15:14.

And do not say He acted impiously towards the wise in hiding these things from them. Far be such a supposition from us. For He did not act impiously; but since they hid the knowledge of the kingdom, and neither themselves entered nor allowed those who wished to enter, on this account, and justly, inasmuch as they hid the ways from those who wished, were in like manner the secrets hidden from them, in order that they themselves might experience what they had done to others, and with what measure they had measured, an equal measure might be meted out to them. For to him who is worthy to know, is due that which he does not know; but from him who is not worthy, even should he seem to have anything it is taken away, even if he be wise in other matters; and it is given to the worthy, even should they be babes as far as the times of their discipleship are concerned.

"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;" and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."

(Orat. 3. cont. Arian.) That is to say, that we beholding His mercies, what good things we do should do them not with regard to men, but to Him, that we may obtain our rewards from God, not from men.

Do not judge, that is, unjustly, so that you may not be judged, with regard to injustice. With the judgment that you judge shall you be judged. This is like the phrase “Forgive, and it will be forgiven you.” For once someone has judged in accordance with justice, he should forgive in accordance with grace, so that when he himself is judged in accordance with justice, he may be worthy of forgiveness through grace. Alternatively, it was on account of the judges, those who seek vengeance for themselves, that he said, “Do not condemn.” That is, do not seek vengeance for yourselves. Or, do not judge, from appearances and opinion and then condemn, but admonish and advise.

(Hom. in Ps. 61.) For according to the same measure with which each one of you metes, that is, in doing good works or sinning, will he receive reward or punishment.

Be not then rash to judge harshly of your servants, lest ye suffer the like. For passing judgment calls down a heavier condemnation; as it follows, Condemn not, and ye shall not be condemned. For he does not forbid judgment with pardon.

The Lord added, that we must not readily judge others, lest when conscious of guilt thyself, thou shouldest be compelled to pass sentence upon another.

Judge not thy superior, that is, thou a disciple must not judge thy master, nor a sinner the innocent. Thou must not blame them, but advise and correct with love; neither must we pass judgment in doubtful and indifferent matters, which bear no resemblance to sin, or which are not serious or forbidden. You will not easily find any one, whether a father of a family or an inhabitant of the cloister, free from this error. But these are the wiles of the tempter. For he who severely sifts the fault of others, will never obtain acquittal for his own. Hence it follows, And ye shall not be judged. For as the merciful and meek man dispels the rage of sinners, so the harsh and cruel adds to his own crimes.

The practice of mercy is twofold: when vengeance is sacrificed and when compassion is shown. The Lord included both of these in his brief sentence: "Forgive, and you shall be forgiven; give, and it shall be given to you." This work has the effect of purifying the heart, so that, even under the limitations of this life, we are enabled with pure mind to see the immutable reality of God. There is something holding us back, which has to be loosed so that our sight may break through to the light. In connection with this the Lord said, "Give alms, and behold, all things are clean to you." Therefore the next and sixth step is that cleansing of the heart.

(de Qu. Ev. l. ii. q. 8.) But he says, shall they give, (Mat. 10:42.) because through the merits of those to whom they have given even a cup of cold water in the name of a disciple, shall they be thought worthy to receive a heavenly reward. It follows, For with the same measure that ye mete withal it shall be measured to you again.

The Christian soul understands how far removed he should be from theft of another's goods when he realizes that failure to share his surplus with the needy is like to theft. The Lord says, "Give, and it shall be given to you. Forgive, and you shall be forgiven." Let us graciously and fervently perform these two types of almsgiving, that is, giving and forgiving, for we in turn pray the Lord to give us good things and not to repay our evil deeds.

"Forgive, and you will be forgiven." "Give, and it will be given you." These are the two wings of prayer, on which it flies to God. Pardon the offender what has been committed, and give to the person in need.

So there is hope in God's mercy, if our misery is not so barren as to yield no work of mercy. What do you want from the Lord? Mercy. Give, and it shall be given to you. What do you want from the Lord? Pardon. Forgive, and you will be forgiven.

You give alms. You receive alms. You pardon. You are pardoned. You are generous. You are treated generously. Listen to God saying, "Forgive, and you will be forgiven. Give, and things will be given to you."Keep the poor in mind. I say this to all of you. Give alms, my brothers and sisters, and you won't lose what you give. Trust God. I'm not only telling you you won't lose what you do for the poor, but I'm telling you plainly, this is all that you won't lose.… Come now, let's see if you can cheer the poor up today. You be their granaries, so that God may give to you what you can give to them, and so that he may forgive whatever sins you have committed.

He has given us full assurance that God, who gives all things abundantly to those who love him, shall reward us with bountiful hand. He said, "Good measure, and squeezed down, and running over shall they give into your bosom." He added this too, "For with what measure you give, it shall be measured to you." There is, however, an apparent incompatibility between the two declarations. If we are to receive good measure, and squeezed down, and running over, how shall we be paid back the same measure we give? For this implies an equal reward, and not one of far-surpassing abundance.

He here expresses that worst inclination of our thoughts or hearts, which is the first beginning and origin of a proud disdain. For although it becomes men to look into themselves and walk after God, this they do not, but look into the things of others, and while they forget their own passions, behold the infirmities of some, and make them a subject of reproach. But that we shall receive more abundant recompense from God, who gives bountifully to those who love him, he explains as follows, Good measure, pressed down, and shaken together, and running over, shall they give into your bosom. But the Apostle explains this when he says, He who sows sparingly, (that is, scantily, and with a niggardly hand,) shall also reap sparingly, (2 Cor. 6:9.) (that is, not abundantly,) and he who sows blessings, shall reap also blessings, that is, bountifully. But if a man has not, and performs not, he is not guilty. For a man is accepted in that which he has, not in that which he has not.

But the Apostle explains this when he says, He who sows sparingly, (that is, scantily, and with a niggardly hand,) shall also reap sparingly, (2 Cor. 6:9.) (that is, not abundantly,) and he who sows blessings, shall reap also blessings, that is, bountifully. But if a man has not, and performs not, he is not guilty. For a man is accepted in that which he has, not in that which he has not.

A good measure, pressed down, shaken together, and running over, will be poured into your lap. This is similar to what he says elsewhere: That they may receive you into eternal dwellings (Luke 16). For it is not the poor themselves, but Christ who will give the reward to those who have given alms. Nevertheless, they are said to give it into the bosom because they provided the occasion for that merit, either by being pitiable in need or by being harsh in insolence, the stronger enduring them with patience and supporting them with kindness, and sometimes calling them sweetly to the faith.

Now in a short sentence he concisely sums up all that he had enjoined with respect to our conduct towards our enemies, saying, Forgive, and ye shall be forgiven, wherein he bids us forgive injuries, and show kindness, and our sins shall be forgiven us, and we shall receive eternal life.

For the same measure you use will be measured to you. And the Apostle, urging the Corinthians to give alms, says among other things: "But this I say: He who sows sparingly will also reap sparingly. And he who sows bountifully will also reap bountifully" (2 Corinthians 9). It can also be understood of all things we do in mind, by hand, or with tongue. "Because you will render to each," he says, "according to their deeds."

As if he says, As when you wish to measure meal without sparing, you press it down, shake it together, and let it pour over abundantly; so the Lord will give a large and overflowing measure into your bosom. But some one will put the subtle question, "If the return is made overabundantly, how is it the same measure?" to which we answer, that He said not, "In just as great a measure shall it be measured to you again, but in the same measure." For he who has shown mercy, shall have mercy shown unto him, and this is measuring again with the same measure; but our Lord spoke of the measure running over, because to such a one He will show mercy a thousand times. So also in judging; for he that judges and afterwards is judged receives the same measure. But as far as he was judged the more severely that he judged one like unto himself, was the measure running over.

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.

Give, and it shall be given - "Christian charity will make no difficulty in giving that which eternal truth promises to restore. Let us give, neither out of mere human generosity, nor out of vanity, nor from interest, but for the sake of God, if we would have him place it to account. There is no such thing as true unmixed generosity but in God only; because there is none but him who receives no advantage from his gifts, and because he engages himself to pay these debts of his creatures with an excessive interest. So great is the goodness of God, that, when he might have absolutely commanded us to give to our neighbor, he vouchsafes to invite us to this duty by the prospect of a reward, and to impute that to us as a desert which he has a right to exact of us by the title of his sovereignty over our persons and estates." Men live in such a state of social union as renders mutual help necessary; and, as self-interest, pride, and other corrupt passions mingle themselves ordinarily in their commerce, they cannot fail of offending one another. In civil society men must, in order to taste a little tranquillity, resolve to bear something from their neighbors; they must suffer, pardon, and give up many things; without doing which they must live in such a state of continual agitation as will render life itself insupportable. Without this giving and forgiving spirit there will be nothing in civil society, and even in Christian congregations, but divisions, evil surmisings, injurious discourses, outrages, anger, vengeance, and, in a word, a total dissolution of the mystical body of Christ. Thus our interest in both worlds calls loudly upon us to Give and to Forgive. Bosom - Κολπον, or lap. Almost all ancient nations wore long, wide, and loose garments; and when about to carry any thing which their hands could not contain, they used a fold of their robe in nearly the same way as women here use their aprons. The phrase is continually occurring in the best and purest Greek writers. The following example from Herodotus, b. vi., may suffice to show the propriety of the interpretation given above, and to expose the ridiculous nature of covetousness. "When Croesus had promised to Alcmaeon as much gold as he could carry about his body at once, in order to improve the king's liberality to the best advantage, he put on a very wide tunic, (κιθωνα μεγαν), leaving a great space in the Bosom, κολπον βαθυν, and drew on the largest buskins he could find. Being conducted to the treasury, he sat down on a great heap of gold, and first filled the buskins about his legs with as much gold as they could contain, and, having filled his whole Bosom, κολπον, loaded his hair with ingots, and put several pieces in his mouth, he walked out of the treasury, etc." What a ridiculous figure must this poor sinner have cut, thus heavy laden with gold, and the love of money! See many other examples in Kypke and Raphelius. See also Psa 129:7; Pro 6:27; Pro 17:23. The same measure that ye mete withal, it shall be measured to you again - The same words we find in the Jerusalem Targum on Gen 38:26. Our Lord therefore lays down a maxim which themselves allowed.

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.