Luke 6:21 Коментар

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.

Blessed are ye when men shall hate you,.... For the sake of Christ, and his Gospel: and when they shall separate you from their company; either from civil conversation with them, as if they were Gentiles and uncircumcised persons; or from their religious assemblies, and so may have respect to that sort of excommunication in use, among the Jews, called or "separation": by which persons were not only excluded from the congregation, but from all civil society and commerce: such a person might not sit nearer to another than four cubits, and this continued for thirty days; and if not discharged then, he continued thirty more (t): and shall reproach you: as heretics, apostates, and enemies to the law of Moses, as the Jews did reproach the Christians; and cast out your name as evil; or "as of evil men": as the Syriac and Arabic versions render it: this may have respect to the greater sorts of excommunication, used among them, called "Shammatha" and "Cherem", by which a person was accursed, and devoted to destruction; so that our Lord's meaning is, that the should be esteemed and treated as the worst of men, and stigmatized in the vilest manner they were capable of: for the son of man's sake; not for any immorality committed by them, but only for professing and, preaching that the Messiah was come in the flesh, and that Jesus of Nazareth was he; and that he who was the son of man, according to his human nature, was, the Son of God according to his divine nature. (t) Vid. Maimon. Talmud Tora, c. 7. sect. 4, 5, 6.

For even if you suppose that the promises of the Creator were earthly, but that Christ's are heavenly, it is quite clear that heaven has been as yet the property of no other God whatever, than Him who owns the earth also; quite clear that the Creator has given even the lesser promises (of earthly blessing), in order that I may more readily believe Him concerning His greater promises (of heavenly blessings) also, than (Marcion's god), who has never given proof of his liberality by any preceding bestowal of minor blessings. "Blessed are they that hunger, for they shall be filled." I might connect this clause with the former one, because none but the poor and needy suffer hunger, if the Creator had not specially designed that the promise of a similar blessing should serve as a preparation for the gospel, that so men might know it to be His.

Meanwhile the promise of fulness to the hungry is a provision of God the Creator. "Blessed are they that weep, for they shall laugh." Turn again to the passage of Isaiah: "Behold, my servants shall exult with joy, but ye shall be ashamed; behold, my servants shall be glad, but ye shall cry for sorrow of heart.

"Blessed are they that hunger, for they shall be filled." I might connect this clause with the former one, because none but the poor and needy suffer hunger, if the Creator had not specially designed that the promise of a similar blessing should serve as a preparation for the gospel, that so men might know it to be His.

"Blessed are they that weep, for they shall laugh." Turn again to the passage of Isaiah: "Behold, my servants shall exult with joy, but ye shall be ashamed; behold, my servants shall be glad, but ye shall cry for sorrow of heart.

How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord "ate and drank" promiscuously! But I think that He must have likewise "fasted" inasmuch as He has pronounced, not "the full; "but "the hungry and thirsty, blessed: " (He) who was wont to profess "food" to be, not that which His disciples had supposed, but "the thorough doing of the Father's work; " teaching "to labour for the meat which is permanent unto life eternal; " in our ordinary prayer likewise commanding us to request "bread," not the wealth of Attalus therewithal.

(Hom. de Grat. act.) But He promises laughing to those who weep; not indeed the noise of laughter from the mouth, but a gladness pure and unmixed with aught of sorrow.

(de Beat. orat. 4.) But in a deeper sense, as they who partake of bodily food vary their appetites according to the nature of the things to be eaten; so also in the food of the soul, by some indeed that is desired which depends upon the opinion of men, by others, that which is essentially and of its own nature good. Hence, according to Matthew, men are blessed who account righteousness in the place of food and drink; by righteousness I mean not a particular but an universal virtue, which he who hungers after is said to be blessed. (ubi sup.) For to those who hunger and thirst after righteousness He promises abundance of the things they desire. For none of the pleasures which are sought in this life can satisfy those who pursue them. But the pursuit of virtue alone is followed by that reward, which implants a joy in the soul that never faileth.

Purify yourself with your tears. Wash yourselves with mourning. If you weep for yourself, another will not weep for you.… One who is a sinner weeps for himself and rebukes himself, that he may become righteous, for just people accuse themselves of sin. Let us pursue order, because it is written, “Set in order love in me.” I have laid down sin. I have tempered my conduct. I have wept for my transgressions. I begin to hunger. I hunger for righteousness. The sick, when he is seriously ill, does not hunger, because the pain of the illness excludes hunger. What is the hunger for righteousness? What is the bread of which it is said, “I have been young and am old, and I have not seen the righteous man forsaken, nor his seed begging bread”? Surely one who is hungry seeks increase of strength. What greater increase of virtue is there than the rule of righteousness?

But being about to utter His divine oracles, He begins to rise higher; although He stood in a low place, yet as it is said, He lifted up his eyes. What is lifting up the eyes, but to disclose a more hidden light? Now Luke mentions only four blessings, but Matthew eight; but in those eight are contained these four, and in these four those eight. For the one has embraced as it were the four cardinal virtues, the other has revealed in those eight the mystical number. For as the eighth 1 is the accomplishment of our hope, so is the eighth also the completion of the virtues. But each Evangelist has placed the blessings of poverty first, for it is the first in order, and the purest, as it were, of the virtues; for he who has despised the world shall reap an eternal reward. Now can any one obtain the reward of the heavenly kingdom who, overcome by the desires of the world, has no power of escape from them? Hence it follows, He said, Blessed are the poor. In that He says, Blessed are the poor, thou hast temperance; which abstains from sin, tramples upon the world, seeks not vain delights. In Blessed are they that hunger, thou hast righteousness; for he who hungers suffers together with the hungry, and by suffering together with him gives to him, by giving becomes righteous, and his righteousness abideth for ever. In Blessed are they that weep now (Ps. 112:9.), thou hast prudence; which is to weep for the things of time, and to seek those which are eternal. In Blessed are ye when men hate you, thou hast fortitude; not that which deserves hatred for crime, but which suffers persecution for faith. For so thou wilt attain to the crown of suffering, if thou slightest the favour of men, and seekest that which is from God. Temperance therefore brings with it a pure heart; righteousness, mercy; prudence, peace; fortitude, meekness. The virtues are so joined and linked to one another, that he who has one seems to have many; and the Saints have each one especial virtue, but the more abundant virtue has the richer reward. What hospitality in Abraham, what humility, but because he excelled in faith, he gained the preeminence above all others. To every one there are many rewards because many incentives to virtue, but that which is most abundant in a good action, has the most exceeding reward.

Let us see how St. Luke encompassed the eight blessings in the four. We know that there are four cardinal virtues: temperance, justice, prudence and fortitude. One who is poor in spirit is not greedy. One who weeps is not proud but is submissive and tranquil. One who mourns is humble. One who is just does not deny what he knows is given jointly to all for us. One who is merciful gives away his own goods. One who bestows his own goods does not seek another’s, nor does he contrive a trap for his neighbor. These virtues are interwoven and interlinked, so that one who has one may be seen to have several, and a single virtue befits the saints. Where virtue abounds, the reward too abounds.… Thus temperance has purity of heart and spirit, justice has compassion, patience has peace, and endurance has gentleness.

(Hom. 18. ad pop. Ant.) But godly sorrow is a great thing, and it worketh repentance to salvation. Hence St. Paul when he had no failings of his own to weep for, mourned for those of others. Such grief is the source of gladness, as it follows, For ye shall laugh. For if we do no good to those for whom we weep, we do good to ourselves. For he who thus weeps for the sins of others, will not let his own go unwept for; but the rather he will not easily fall into sin. Let us not be ever relaxing ourselves in this short life, lest we sigh in that which is eternal. Let us not seek delights from which flow lamentation, and much sorrow, but let us be saddened with sorrow which brings forth pardon. We often find the Lord sorrowing, never laughing.

If you propose a choice between these two things, which is better, to laugh or to cry? Is there anybody who wouldn't prefer to laugh? Because repentance involves a beneficial sorrow, the Lord presented tears as a requirement and laughter as the resulting benefit. How? When he says in the Gospel, "Blessed are those who cry, because they shall laugh." So crying is a requirement, laughter the reward, of wisdom. He wrote laughter to mean joy. He did not mean howling with laughter but jumping for joy.

After having commanded them to embrace poverty, He then crowns with honour those things which follow from poverty. It is the lot of those who embrace poverty to be in want of the necessaries of life, and scarcely to be able to get food. He does not then permit His disciples to be fainthearted on this account, but says, Blessed are ye who hunger now. But poverty is followed not only by a want of those things which bring delight, but also by a dejected look, because of sorrow. Hence it follows, Blessed are ye that weep. He blesses those who weep, not those who merely drop tears from their eyes, (for this is common to the believing and unbelieving, when sorrow befals them,) but rather He calls those blessed, who shun a careless life, mixed up with sin, and devoted to carnal pleasures, and refuse enjoyments almost weeping from their hatred of all worldly things.

Blessed are you who hunger now, for you shall be satisfied. Matthew explains what it means to hunger, that is, to thirst for righteousness. He teaches us very clearly that we should never consider ourselves sufficiently righteous, but should always love and even burn for daily progress in righteousness. The Psalmist, burning with desire for heavenly things, shows that perfect satisfaction cannot come in this age but in the future, saying: As for me, I shall appear in righteousness before your face; I shall be satisfied when your glory is revealed (Psalm 17:15). It can also simply be understood: Blessed are you who hunger now, who discipline your body and make it a slave (1 Corinthians 9:27), who give yourselves to the word in hunger and thirst (2 Corinthians 11:27), because you will then enjoy the fullness of heavenly joys.

Blessed are you who weep now, for you shall laugh. Those who weep not for the losses of temporal goods but for the detriment of spiritual virtues will be consoled by eternal bliss. Here we are commanded not only to weep for our own sins but also for the sins of our neighbors. If we love them as ourselves, we must consequently rejoice at their progress and grieve at their failings; and not only grieve but be moved to tears. Thus Samuel and David mourned the sin and death of Saul. Thus the Lord Himself wept over the sinful city, and, moved with compassion for the grieving sisters, wept over Lazarus, whom He was to resurrect by His divine majesty, showing human pity first. Mystically, this signifies that those who are dead in sin should be mourned by their neighbors so that they may revive. The promise that those who weep now will laugh should not be understood childishly; in the language of Scripture, laughter signifies inner exaltation and joy of the mind. As Sarah said: God has brought me laughter (Genesis 21:6). And in Job it is said: The lips of the truthful shall be filled with laughter. By these names, as I said, the inward joy of the soul is depicted.

That is, blessed are ye who chasten your body and subject it to bondage, who in hunger and thirst give heed to the word, for then shall ye receive the fulness of heavenly joys.

Plainly instructing us, that we ought never to account ourselves sufficiently righteous, but always desire a daily increase in righteousness, to the perfect fulness of which the Psalmist shows us that we can not arrive in this world, but in the world to come. I shall be satisfied when thy glory shall be made manifest (Ps. 17:15.). Hence it follows, For ye shall be filled.

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.

laugh--How charming is the liveliness of this word, to express what in Matthew is called being "comforted!"