Chapter 6 Blaine Robison, M.A.Published 10 March 2024; Revised 24 March 2024
Chapter
1 |
2 |
3 |
4 |
5 |
7
|
8
| 9 |
10
| 11 | 12 | 13 | 14 | 15 |
Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author. Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following: ● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online: DSS Bible; Vermes. ● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1. Online. ● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online. ● Philo: Works by Philo Judaeus of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online. ● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts. Syntax: Unless otherwise noted definition of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and definition of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations. Special Terms: In order to emphasize the Hebrew and Jewish nature of Scripture I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament). Dates are from Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings (1992). Online.
Chapter Summary In Chapter Six Luke continues ministry of Yeshua in Galilee and begins with recounting two incidents that resulted in conflict with the Pharisees over violating their code of the Sabbath. The first anecdote involved Yeshua and his disciples passing through a grain field on a Sabbath. The hungry disciples pick and eat from the ripe crop and Pharisees, who just happened to be present, criticize the action as not permitted. Next, Yeshua heals a man with a withered hand during a synagogue service on the Sabbath. In both incidents Yeshua reminds his critics of the original intent of the Sabbath and asserts principles to guide application of the fourth commandment. Then Yeshua goes to a mountain to be alone with God and spends the entire night in prayer. Afterward Yeshua chooses twelve out of all his disciples and declares them to be apostles, official agents to represent him. Coming down from the mountain to a level place Yeshua is met by a great multitude of people who came to hear his teaching and receive his healing. Many bodies are restored and spirits delivered from demonic oppression. Yeshua then delivers a lengthy discourse to his disciples commonly referred to as the "Sermon on the Plain." Yeshua pronounces four blessings for those participating in the Kingdom of God and four woes on those who don't. He then gives shocking ethical instruction that develops the theme of loving enemies. Disciples are exhorted to return blessing for four kinds of mistreatment, and to go beyond the world's standard of reciprocal altruism and manifest sacrificial goodness in imitation of God. He cautions against critical judgments and strongly encourages charity. Yeshua concludes his sermon with a parable contrasting two home builders to illustrate the benefit of building one's life on his teaching and the folly of rejecting his teaching. Chapter Outline Sabbath Controversies, 6:1-11 Twelve Apostles, 6:12-16 A Great Gathering, 6:17-19 Sermon on the Plain, 6:20-49 ● Blessings and Woes, 6:20-26 ● Call to Love and Mercy, 6:27-36 ● Caution on Judgment, 6:37-45 ● Contrast of Foundations, 6:46-49 Date: Summer, A.D. 28 Sabbath Controversies, 6:1-11 1 Now it came to pass on a Sabbath he was passing through grainfields; and his disciples were plucking, rubbing them in their hands and eating the heads of grain. Reference: Deuteronomy 23:25; Matthew 12:1; Mark 2:23. Now: Grk. de, conj. used to mark (1) a contrast to a preceding statement, "but;" (2) a transition in narrative or subject matter, "now, then;" or (3) a connective particle to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The second usage applies here. it came to pass: Grk. ginomai, aor. mid., to become, which may be expressed in one of three ways: (1) come into existence begin to be, appear or be born; (2) to be made or performed by a person; or (3) equivalent to come to pass or come about. The third meaning applies here. In the LXX ginomai translates Heb. hayah, to fall out, come to pass, become, be (first in Gen 1:3). The Greek construction egeneto de, which begins this verse, is a peculiar characteristic of Luke's writing style, appearing in the Besekh only in his writings, 17 times in this narrative of Yeshua and 20 times in Acts. This syntax is considered a Hebraism because it imitates the frequent use of the Heb. v'hayah, "and it came to pass" in the historical narratives of the Tanakh. The verb is used to introduce an important event that includes some dramatic action by God or an individual that impacts biblical history or serves God's sovereign planning. on: Grk. en, prep., with the root meaning of "within," generally marks position; among, at, in, on or with (DM 105). a Sabbath: Grk. Sabbaton, a transliteration of Heb. shabbath, the Sabbath, the seventh day of the week. In the commandments given at Sinai (Ex 20:8-11) and Moab (Deut 5:12-15) the fourth commandment to rest on the seventh day of every week is set in contrast to the work that provides one's livelihood the previous six days. In the two recitations of the command God provides a rationale for the observance. In the Exodus version the Israelites must remember (i.e., observe) the Sabbath because God created the heavens and the earth and everything in them in six days (not years, millennia, or eons) and rested on the seventh day (Ex 20:11). We rest because God rested. This reason for observing the Sabbath is stated a second time in Exodus 31:17. In Scripture affirming a truth twice is a built-in device for absolute verification. Many followers of Yeshua prefer to view creation as taking billions of years, but there is no compatibility between Genesis 1 and evolutionistic theories regarding the duration of creation. See my web article The Truth of Creation. From the earliest time the Hebrew people rested on the seventh day because of God's example (cf. Gen 2:2-3; Ex 16:23-29). The Sabbath was to be a perpetual sign of the covenant between God and Israel based on God's six days of creation followed by a day of rest. In my view it is illogical to affirm the authority of the fourth commandment while rejecting the historical basis for the commandment. In the Deuteronomy version the Israelites while observing the Sabbath must remember God had delivered them from slavery in Egypt where there had been no rest. For a complete review of the biblical background of Sabbath observance and its continuing importance see my web article Remember the Sabbath. he was passing: Grk. diaporeuomai, pres. mid. inf., make a way through, pass through. Except for Romans 15:24 the verb is unique to Luke. through: Grk. dia, prep. used as a prefix to a statement, which may express (1) instrumentality; through, by means of; or (2) causality; on account of, because of. The first usage applies here. grainfields: pl. of Grk. sporimos, adj., in a sown state or condition, standing grain in a field. Danker says the term refers here to wheat fields and some versions so translate the term (CEB, CEV, CJB, GNB, TLB, NET). The season of summer would favor the grain being wheat. It is noteworthy that Yeshua was "passing through" on the Sabbath. Travel on the Sabbath was limited to 2,000 cubits from a town's boundary (Sotah 5:3; Erubin 15a; 42b; 44b). Moses had stipulated in the wilderness that people were to remain in their "place" (Heb. maqom, 'a standing place') on the Sabbath (Ex 16:29). This rule was Moses' own interpretation of Sabbath rest, and it is not repeated elsewhere in the Tanakh. All other injunctions concerning the Sabbath focus on the rest from the six days of work, not the location. In Moses' rule "place" meant the encampment of the Israelites, not individual tents. Compliance with the rule became complicated in the Land once the tribes were separated from one another in their assigned territories. Since Moses did not provide a distance limit, the Pharisees derived the arbitrary number from two passages (Num 35:5 and Josh 3:4). Thus, the Pharisees determined that "place" was equivalent to "town" or "city" and the starting point was the last hut at the extremity of the town (Erubin 21a, fn 10; 55a). There is no criticism in the narrative for violating the Sabbath limit, so the fields would have been located within that limit from the nearest village or town. and: Grk. kai, conj. that marks a connection or addition. Kai has two basic uses: (1) continuative; and, even also; or (2) intensive; indeed, moreover. The first use applies here. In the LXX kai is used to translate the vav (ו) character added to words for conjunctive effect. his: Grk. autos, an intensive personal pronoun, often used to distinguish a person or thing in contrast to another, or to give him (it) prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here in reference to Yeshua. disciples: pl. of Grk. mathētēs (from manthanō, to learn), one who learns through instruction from a teacher; adherent, learner, pupil, disciple. In the Besekh the noun occurs only in the apostolic narratives and corresponds to the Heb. talmid (SH-8527), a student of a Jewish Sage or Torah scholar (Heb. rabbi), such as Shammai or Hillel or even Gamaliel. The term "disciple" is used of Pharisees and followers of Yochanan (Mark 2:18), but most often for followers of Yeshua of which there were many, but especially the Twelve. Discipleship for these men had the straight forward meaning of investing in Yeshua total authority over their lives and granting absolute loyalty to him. See my article The Call of Discipleship. were plucking: Grk. tillō, impf., 3p-pl., to extract from a place of growth, of removing kernels from ripening grain; pluck, pull out. rubbing them: Grk. psōchō, pres. part., to rub, rub to pieces. in: Grk. en. their hands: pl. of Grk. ho cheir, the anatomical limb of the hand. Only Luke uses this verbal clause of "rubbing in the hands." and: Grk. kai. eating: Grk. esthiō, impf., 3p-pl., to consume food in the mouth. the heads of grain: pl. of Grk. stachus, the head or spike of a cereal plant containing its seed. The word order implies that Yeshua was leading the group and the action of the disciples occurred as they followed. The Torah actually allowed a non-owner to consume some grain from a field as long as it only involved picking by hand (Deut 23:25). 2 But some of the Pharisees said, "Why are you doing what is not permitted on the Sabbaths?" Reference: Exodus 34:21; Matthew 12:2; Mark 2:24. But: Grk. de, conj. some: pl. of Grk. tis, indefinite pronoun; a certain one, someone, anyone, anything. This pronoun is often used to distinguish someone of consequence in contrast to others, or to denote a collective commonality of those in a group, as here. The pronoun might imply a strict faction, such as those of the school of Shammai. of the Pharisees: pl. of Grk. Pharisaios, a rough transliteration of Heb. P'rushim, meaning "separatists." The title was born of the fact that they devoted themselves to study and observance of the Torah. The Pharisees traced their roots to the Hasidim ("pious ones") organized in the time of Ezra, but are known as an organized group from the 2nd c. B.C. (Jeremias 247). The first mention of the group is in the books of Maccabees where they are described as "a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law (Torah)" (1Macc 2:42; cf. 1Macc 7:13; 2Macc 14:6). Josephus identifies the Pharisees were one of four major Jewish parties in the first century: (Ant. XIII, 5:9; XVII, 2:4; XVIII, 1:1-6; Wars, II, 8:1-14). In the time of Herod the Great they numbered in excess of 6,000. The Pharisees resisted syncretism and regarded Greek ideas as abominations. In addition to their pietism, the Pharisees held the biblical teachings of the Messiah, life after death, resurrection of the dead, immortality, and angels. The brand of Judaism of the Pharisees focused on law rather than sacrifice and as a result supervised the learning of the Torah in the synagogues. They developed customs or traditions based on their interpretations of Torah, as well as their own narrow religious viewpoint. The traditions of the Pharisees became the foundation for Rabbinic Judaism developed in the second century under Rabbi Akiva. In the apostolic narratives the Pharisees are generally depicted as adversaries of Yeshua and his followers. Yeshua often referred to some of them as hypocrites (15 times in the Synoptic Narratives, e.g., Matt 6: 2, 5; 15:7; 23:13-15). The plural pronoun implies more than two Pharisees. It is not clear from the context whether these Pharisees resided in a local village (cf. Luke 5:17) or were representatives of the Jerusalem hierarchy shadowing Yeshua to keep him under surveillance. said: Grk. legō, aor., 3p-pl., to make a statement or utterance, whether oral or written, often used to introduce quoted material. The focus of the verb may be declarative, interrogative or imperative; answer, ask, declare, say, speak, tell, told. Why: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. are you doing: Grk. poieō, pres., 2p-pl., a verb of physical action that may refer to (1) producing something material; make, construct, produce, create; or (2) to be active in bringing about a state of condition; do, act, perform, work. The second meaning applies here. what: Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information that precedes; who, which, what, that. is not: Grk. ou, adv., a particle used in an unqualified denial or negation; no, not. permitted: Grk. exesti, pres., it is allowable, permitted, right, or possible. The majority of versions translate the verb as "lawful," but the verb does not refer to an actual written law, but a custom of the Pharisees. A few versions have "permitted" (AMPC, LEB, NTFE, TLV). on the Sabbaths: pl. of Grk. ho Sabbaton. See the previous verse. Traditional English versions as the KJV translate the noun correctly as "Sabbath days" whereas modern versions translate the noun as singular. The plural form is sometimes used to denote a week (e.g. Mark 16:9; Luke 18:12; 1Cor 16:2), but on this occasion the Pharisees likely meant the plural because the term "Sabbath" also applied to all the holy days on the religious calendar. The Pharisees were consistent in applying their rules at least in regard to all the Sabbaths. The argument in this story was not over whether it was permitted to pick grain by hand from someone else's field, for that is expressly allowed by Deuteronomy 23:25, but whether it could be done on the Sabbath. At issue behind this seemingly minor matter is whether the Pharisee tradition is God's revelation to man and binding on all Jews. According to the Mishnah thirty-nine categories of work are prohibited on the Sabbath. MISHNAH. The primary labors are forty less one, [viz.:] sowing, plowing, reaping, binding sheaves, threshing, winnowing, selecting, grinding, sifting, kneading, baking, shearing wool, bleaching, hackling, dyeing, spinning, stretching the threads, the making of two meshes, weaving two threads, dividing two threads, tying [knotting] and untying, sewing two stitches, tearing in order to sew two stitches, capturing a deer, slaughtering, or flaying, or salting it, curing its hide, scraping it [of its hair], cutting it up, writing two letters, erasing in order to write two letters [over the erasure], building, pulling down, extinguishing, kindling, striking with a hammer, [and] carrying out from one domain to another: these are the forty primary labors less one. (Shabbath 73a) The 39 categories of work forbidden on the Sabbath have something in common: they prohibit any activity that is creative or that exercises control or dominion over one's environment. The restrictions are based on the principle that when God rested on the seventh day He ceased His creating. However, most these categories of "labor" go far beyond what God intended. Important to notice is that it was the disciples, not Yeshua, who were the target of criticism. Yeshua was being held responsible because he allowed it to happen. In reality the Torah does not prohibit the action of the disciples in this situation of simply obtaining a snack. They were not harvesting the field in order to sell the grain. The disciples, by the above legalistic standard, violated two of the forbidden categories of work: reaping and threshing, both of which are involved in harvesting (Ex 34:21). Plucking the heads of grain equaled reaping and rubbing the heads of grain together in their hands amounted to threshing. This interpretation of the rule prescribed in the Torah for the Sabbath clearly goes far beyond the actual wording of the law. Plucking heads of grain was certainly permitted (Deut 23:25) and nowhere in the Torah is the activity prohibited on the Sabbath. There is actually little guidance in the Torah as to how to observe the Sabbath. Even the Mishnah acknowledges that there are "scant" Scriptures on the Sabbath, but many rabbinic laws (Hagigah 10a). We may reasonably assume that the work we are to rest from is the work that has occupied us during the six days preceding the Sabbath. Yeshua and his disciples were hungry and they took advantage of an available food source. 3 And having answered to them Yeshua said, "Have you read not even this; what David did, when he was hungry, and those who were with him, Reference: 1Samuel 21:1. And: Grk. kai, conj. having answered: Grk. apokrinomai, aor. pass. part., to answer or reply to someone, whether to a question, request, exhortation, command, etc. (BAG). In the LXX apokrinomai translates Heb. anah, to answer or respond to something said or asked in conversation (Gen 18:27); or to testify or respond as a witness in a legal proceeding (Gen 30:30) (BDB 772). The verb always indicates something has preceded (either said or done) to which the remarks refer. to: Grk. pros, prep. used to denote proximity or motion; to, toward, with. Here the preposition emphasizes being in company with another and speaking face to face. them: pl. of Grk. autos, personal pronoun. Yeshua: Grk. Iēsous, a transliteration of the Hebrew name Yeshua, "Jesus" in Christian Bibles. Yeshua is a contraction of the Hebrew name Y’hoshua ("Joshua"), which means "YHVH [the LORD] is salvation" (BDB 221). The meaning of his name was explained to Joseph by an angel, "You shall call his name Yeshua, for he will save his people from their sins" (Matt 1:21). For more information on the meaning of his name and his identity see my article Who is Yeshua? said: Grk. legō, aor. See the previous verse. The use of "answered and said" is typical Hebraic way of advancing the narrative of dialog (e.g., Gen 27:39; 40:18; Josh 24:16; Jdg 20:4; 1Sam 1:17). The verb "answered" emphasizes that a verbal response was made and "said" introduces the quotation. Yeshua was not intimidated by these adversaries and apparently had a ready-made answer to an anticipated criticism. Have you read: Grk. anaginōskō, aor., 2p-pl., to know again, here to recognize written characters, and so 'read.' not even: Grk. oude, adv., negative particle that links a negative statement as complementary to a preceding negative. this: Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative that precedes or follows it; this. The mention of reading alludes to the reading of Scripture in synagogue services. Yeshua's question could be viewed as a mild taunt meaning "surely you have read." Yeshua himself was thoroughly knowledgeable of the Scriptures and often quotes from or alludes to specific passages in his teachings. Here Yeshua refers to a specific passage in the book of Samuel (1Sam 21) in the Neviim ("Prophets") portion of the Tanakh. The books of First and Second Samuel were originally one book in the Hebrew text. The current partition of Samuel did not come about until the publication of the Hebrew Bible by Daniel Bomberg in 1517 (Archer 260). Christian Bibles then followed suit. what: Grk. hos, relative pronoun. David: Grk. David, a transliteration of Heb. David ("beloved" or "favorite," HBD). David was the son of Jesse of the tribe of Judah, a wealthy landowner, and the youngest of eight sons. His name first appears when God sent Samuel to anoint him as the next king (1Sam 16:13). After his anointing David became a defender of Israel, first defeating Goliath and then becoming a leader in King Saul's army. David's successes as a warrior lead to jealousy by Saul and subsequent attempts on David's life. The Scripture passage to which Yeshua refers concerns the time of David's life when he was a fugitive from King Saul. did: Grk. poieō, aor. See the previous verse. David's action is described in the next verse. when: Grk. hote, temporal adv., when, at which time. he: Grk. autos. was hungry: Grk. peinaō, aor., hungry in the physical sense, or to have a strong desire for something due to poverty, here the former. and: Grk. kai. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. who were: Grk. eimi, pl. pres. part., to be, exist; a function word used primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate (BAG). with: Grk. meta, prep., which may be used (1) as a marker of association; with, among; or (2) as a sequential marker; after, behind. The first usage is intended here. him: Grk. autos, i.e. David. The indefinite clause "those with him" refers to the group of young men that attached themselves to David after he fled from King Saul (cf. 1Sam 21:2; 25:5). Samuel reported that David's men included "everyone who was in distress, and everyone who was in debt, and everyone who was discontented" (1Sam 22:2). It's not clear how many men were with David on this occasion, but shortly afterward as many as four hundred men followed David. 4 how he entered into the house of God, and having received the loaves of the presence, ate, and gave to those with him, which is not permitted to eat, except only the priests?" Reference: Leviticus 24:5-9; 1Samuel 21:3-6. how: Grk. hōs, adv. typically used for comparative purposes, here to introduce the manner of something done. he entered: Grk. eiserchomai, aor., to go or enter into a geographical area, manufactured structure or other place defined in the context. into: Grk. eis, prep. that focuses on entrance, frequently in relation to a direction toward a goal or place and consequent arrival; into, to, unto. the house: Grk. ho oikos, a structure for habitation; dwelling or house. of God: Grk. ho theos, properly, God, the omnipotent, omniscient, omnipresent Creator and owner of all things (Gen 1:1; John 1:1-3). In the LXX theos translates Hebrew words for God, El, Eloah, and Elohim, as well as the sacred name YHVH (DNTT 2:67-70). YHVH is the personal name of the one only and true God, the God of Israel. In Hebrew thought the plural form of Elohim represents fullness, which excludes the possible existence of any other deity (Isa 44:6; 45:5-6; 46:9). See my comment on John 1:1. The description "house of God" refers to the tabernacle (Heb. mishkan) that had been originally constructed in the wilderness years. Instructions for building, furnishing and operating the portable sanctuary span Exodus chapters 25 through 40, which is eloquent testimony to the importance of the sacred sanctuary. The fabrication of all the component parts of the mishkan and its furnishings shown to Moses on the mountain (Ex 25:40) could have taken several months to complete. Moses superintended the assembly and erection of the completed mishkan on the first day of the second year, c. 1447 B.C. (Ex 40:1, 17). God directed that the mishkan have three parts: the main court, the holy place and the holy of holies (Ex 26:33-34; 27:9-19). The complete footprint of the mishkan including the outer court measured 100 cubits by 50 cubits or 150 ft. by 75 ft., surrounded by a fence 5 cubits high (7.5 ft., Ex 27:18; 38:11-13, 18). The dimensions of the tent with its two rooms measured 30 cubits long by 10 cubits wide, which is deduced from the dimensions given for the components of the tent (Ex 26:15-25). See a diagram of the mishkan here. The mishkan as the dwelling place of ADONAI was a visible revelation of God's desire to live among His people (Ex 29:45) and for the people to experience His abiding presence. The mishkan would be a place where the people could draw near with confidence to receive mercy and find grace to help in time of need (Heb 4:16). This nearness demonstrated accessibility and Moses and the priests served as mediators to represent the Israelites before God and to represent God before the Israelite people. The mishkan remained in use for over 400 years (cf. 2Sam 7:6; 1Kgs 6:1). At the beginning of Samuel's ministry the tabernacle was located at Shiloh (Jdg 18:31; 1Sam 1:3). At the time of this story regarding David the tabernacle had been moved to Nob, a village very near Jerusalem (1Sam 21:1; 22:11). The first clause of this verse is not stated in Samuel's narrative but inferred from the context. and: Grk. kai, conj. having received: Grk. lambanō, aor. part., to lay or take hold of, to take in the hand or receive. The common translation of "took" may be misleading. David received what was freely given. the loaves: pl. of Grk. ho artos, refers to a baked product produced from cereal grain and also to food or nourishment in general. In the LXX artos translates primarily Heb. lechem, bread or food, first in Genesis 3:19. of the presence: Grk. ho prothesis, the basic idea is setting or placing. The noun is used here to refer to the placement of the sacred bread (cf. Heb 9:2). Twelve loaves baked of fine flour were ranged in two rows on the table in the Holy Place and replaced each Sabbath (Ex 25:30; Lev 24:5-8). The Kohath clan of the tribe of Levi was given the responsibility for the care of the sacred bread (Num 4:7; 1Chr 9:32). The bread of the Presence (or "showbread") being considered "most holy" was made without leaven (cf. Lev 2:10-11;6:16-17; 8:2, 26; 24:5). The Torah did not specify the grain to be used, but barley was most likely used due to its availability. Samuel's narrative indicates that David asked for five loaves. Ahimelech the chief priest honored David's request and gave David the bread on the condition that neither he nor his men had been immoral with women. David affirmed that such was the case and so the priest gave the bread. ate: Grk. esthiō, aor. See verse 1 above. Ahimelech the priest complied with David's request and David ate of this bread. and: Grk. kai. gave: Grk. didōmi, aor., generally to give something to someone, often with the focus on generosity, but may be used to mean bestow, hand over, impart, entrust, yield, put, or sacrifice (BAG). to those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. with: Grk. meta, prep. him: Grk. autos, personal pronoun. Based on the amount of bread received there were likely only a small number of men with David. which: Grk. hos, relative pronoun. is not: Grk. ou, adv. permitted: Grk. exesti, pres. See the verse 2 above. to eat: Grk. esthiō, aor. inf. except: Grk. ei mē, lit. "if not." only: pl. of Grk. monos, adj., signifying the exclusion of any other entity; alone, only. the priests: pl. of Grk. ho hiereus, one who offers sacrifice to God and conducts sacred rites at the place of worship or sanctuary; priest. The role of the priest was to stand between God and the people, to be a mediator (cf. Num 16:48; 21:7; Deut 5:5). God stipulated specific standards for priests: only men from the tribe of Levi, free of physical defect and ordained at age 30 (Ex 29:9; Lev 21:17-23; Num 4:2-3). Yeshua notes the Torah regulation that sacred bread maintained in the Holy Place was intended for consumption only by the priests (Lev 24:9). Yet the chief priest had discretionary authority with regard to the bread. This biblical anecdote supports the view that there were legitimate occasions when one could violate the rules for keeping the Sabbath. This was a matter of debate in the first century among rabbis and not a completely settled issue. Some Jewish authorities were more strict than others. Jewish commentators had justified David's actions because of a life-threatening hunger of he and his men. The actions of Yeshua's disciples could have been justified simply because the Torah permits "snacking" from standing grain in someone's field. Moreover, such eating is not "work" as prohibited in the fourth commandment. Yeshua avoids a debate over the definition of "work" and instead puts the focus on the source of the food. Yeshua actually employed an argument called kal v'chomer ("light and heavy"): If A is true, then, "with [even] greater strength"), B must also be true. If the sacred bread of the presence provided fresh on the Sabbath could be eaten by a non-priest, how much more was eating grain from which the bread was made acceptable on the Sabbath. 5 And he was saying to them, "The Son of Man is Lord of the Sabbath." Reference: Matthew 12:8; Mark 2:27-28. And: Grk. kai, conj. he was saying: Grk. legō, impf. See verse 2 above. to them: pl. of Grk. autos, personal pronoun; i.e., the Pharisees. the Son: Grk. ho huios, a male offspring or descendant, whether by direct birth or by more remote ancestry. In the LXX huios renders Heb. ben (son, son of), which is used in three distinctive ways: (1) to identify direct paternity, as the son of his father (Gen 5). (2) to mean not the actual father but a more distant ancestor (e.g., Gen 32:32), as Yeshua is referred to as the son of David and Abraham (Matt 1:1); or (3) to mean in a broader sense of having the characteristics of (e.g., Ps 89:22; Dan 3:25; cf. 2Th 2:3), and this too applies here. of Man: Grk. ho anthrōpos, human being, man or mankind. In the LXX anthrōpos translates three Hebrew words: (1) adam (Gen 1:26); (2) ish (Gen 2:24) and (3) enosh (Ps 8:4), which are generally used for a human male, husband, or mankind (DNTT 2:564). In the LXX the expression "son of man" occurs 107 times and primarily translates the Heb. ben adam, lit. "son of Adam." The idiom is thoroughly Hebraic and has no counterpart in Greek culture. The idiom occurs many times in the Tanakh to mean mankind or a man (e.g., Num 23:19; Ezek 2:1; Dan 8:17). Among Jews of the first century the title was used especially of the heavenly figure in Daniel 7:13-14. For the biblical background of this title see my comment on 5:24. Yeshua frequently uses the title in reference to himself, but no one ever addressed him with this title. is: Grk. eimi, pres. See verse 3 above. Lord: Grk. kurios may mean either (1) 'one in control through possession,' and therefore owner or master; or (2) 'one esteemed for authority or high status,' thus lord or master. In the LXX kurios occurs over 9,000 times, and in the overwhelming majority of instances (over 6,000 times), it substitutes for the sacred name YHVH. Kurios does not translate YHVH, but serves as an interpretive circumlocution for all that is implied by use of the divine name (DNTT 2:511f). Kurios also occurs a number of times to identify men of higher rank to whom respect is owed. In the Besekh members of the public addressed Yeshua as kurios as a polite form of respect. Disciples, however, called Yeshua kurios in the sense of Heb. adôn, to recognize his authority and leadership over them. Yet, in this context it is not certain that Yeshua was referring to himself. There is only one occasion in which Yeshua referred to himself clearly as "lord" (John 13:13-14). of the Sabbath: Grk. ho Sabbaton. See verse 1 above. Yeshua shocked His adversaries by informing them that the "Son of Man" is lord of the Sabbath, which functions as a play on words. He plainly asserts that the heavenly Son of Man will be ruler over all the nations, including the observance of the calendar decreed by ADONAI (cf. Isa 66:22-23; Ezek 46:1, 11; Zech 14:16). In the future kingdom of the age to come the Pharisees will not be in charge of the people. Yet, there is another level of meaning. Yeshua could have meant "son of man" (lowercase) as idiomatic for "human being." In other words, since the Sabbath was given to man, then the individual disciple is given authority by God to determine how to keep the Sabbath (cf. Matt 9:8; Col 2:16). This interpretation is confirmed in Mark 2:27 in which Yeshua declares, "the Sabbath was made for man, not man for the Sabbath" (Mark 2:27). This saying alludes to the creation of the Sabbath recorded in Genesis. "By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made." (Gen 2:2-3) God hallowed this day for the sake of man from the beginning and has never unmade it. If anyone reading this verse takes note of the wording (use a magnifying glass if needed), one can easily see that Yeshua does not insert any words that cancel or change the day of week for observing the Sabbath. Rejecting the Sabbath is tantamount to rejecting God's gift. Yeshua rebukes his critics for abusing the gift of God and by their definition of thirty-nine categories of work changing a day of rest into a day of oppression. Yeshua's disciples did not violate Torah. Yeshua's rebuttal literally says, "The Sabbath was made for Adam [and his descendants], and not Adam [and his descendants] for the Sabbath. So ben Adam is master even of the Sabbath" (Mark 2:27-28 BR). The Sabbath was observed long before God made it a sign of His covenant with Israel. God knew that people needed rest from labor to sustain life. It is interesting that the ruling of Yeshua is reflected by a famous Jewish rabbi, Ishmael ben Elisha in the early second century who said, "The Sabbath has been handed over to you, not you to the Sabbath" (Flusser 39). Every disciple as a son of Adam is the master of his or her Sabbath-keeping. That is, it is the individual’s responsibility to determine the manner of observance (Col 2:16). Yeshua did not cancel the Sabbath and he did not cancel the necessity to rest from our labor. If we are going to obey God’s commandments we must determine what work to avoid on the Sabbath. This is true just as much if you consider Sunday, the Lord’s Day, as your sabbath. If you consider the example of Yeshua, activities appropriate to the Sabbath include: worship, studying God's word, doing good to the bodies and souls of others, simple rest, enjoying nature, and family activities. 6 Then it came to pass on another Sabbath, he entered into the synagogue and was teaching; and a man was there, and his hand, the right, was withered. Reference: Matthew 12:9-10; Mark 3:1. Then: Grk. de, conj. it came to pass: Grk. ginomai, aor. mid. See verse 1 above. The verb again introduces a providential appointment. on: Grk. en, prep. another: Grk. heteros, adj. used to express difference or distinction, another or other of two, a second. Sabbath: Grk. Sabbaton. See verse 1 above. Luke definitely places this story as happening on a different Sabbath than the previous story and not the next Sabbath. he entered: Grk. eiserchomai, aor. inf. See verse 1 above. The infinitive stresses the result of purpose. into: Grk. eis, prep. the synagogue: Grk. ho sunagōgē, a place of assembly, or the people gathered together in one place. In the Besekh sunagōgē typically refers to the place at which Jews gathered for worship and learning. In the LXX sunagōgē is generally used to translate the Heb. words edah, congregation (Ex 12:3) and qahal, assembly, convocation, or congregation (Ex 16:3) (DNTT 1:292ff). The origin of the Jewish synagogue is not known for certain, but scholars generally date its beginning during the Babylonian exile (NIBD 1019). Pious Jews, far from their homeland, without the ministry of the temple, felt the necessity to gather on the Sabbath in order to listen to the reading of Scripture and to pray (cf. Ps 137; Jer 29:7; Ezek 14:1; 20:1; Dan 9:2). Eventually meetings came also to be held on other days, and at the same hours as the morning and evening services in the temple. According to Philo, the Jewish philosopher (20 B.C.─A.D. 50), synagogues were houses of prayer and schools of wisdom (On the Life of Moses II, 39). As Jews emigrated west synagogues followed. In any community where at least ten Jewish men lived, the Jews would meet together for study and prayer and eventually build a sanctuary (Heb. shul) for their meetings. The building would be positioned so that when the congregation stood for prayer they would be facing Jerusalem. By the first century, synagogues emerged as the central institution of Jewish life as a place where study, worship, exhortation, celebration, and various other kinds of meetings take place. Ceremonies were conducted in full view of the participants, with the masses of people no longer being relegated to outer courtyards, as was the case in the Jerusalem Temple (OCB 722). and: Grk. kai, conj. was teaching: Grk. didaskō, pres. inf., to teach or instruct in order to impart knowledge. Yeshua was again invited to address a local congregation. and: Grk. kai. a man: Grk. anthrōpos. See verse 5 above. Use of this noun here is probably intentional to contrast with verse 8 and may signify that in the viewpoint of the Pharisees he was not important, just another human descendant of Adam. was: Grk. eimi, impf. See verse 3 above. there: Grk. ekei, adv., in that place. and: Grk. kai. his: Grk. autos, personal pronoun. hand: Grk. ho cheir. See verse 1 above. the right: Grk. ho dexios, adj., right as a direction or location, used here of a bodily member. was: Grk. eimi, impf. withered: Grk. xēros, having a condition that lacks moisture, dry. Here the term refers to a body part that is not functioning; withered, paralyzed. Gill in his comment on Matthew 12:10 suggests the verb means the nerves and tendons were contracted, so that the hand was of no manner of use to him. Luke notes that the man's right hand was afflicted, which was so much the worse. The condition would have impacted the whole arm as far as any usefulness for work. Gill cites a quote from Jerome (A.D. 398) that in the Gospel used by the Nazarenes and Ebionites, this man is said to be a plasterer, and so might possibly come by his misfortune through his business; and being a man that got his bread by his hand labor, the case was the more affecting. 7 Now the scribes and the Pharisees were closely observing him whether he would heal on the Sabbath, so that they might find reason to accuse him. Reference: Matthew 12:10; Mark 3:1. Now: Grk. de, conj. the scribes: pl. of Grk. ho grammateus refers to a legal specialist. In the LXX grammateus translates two Hebrew words: shotêr (Ex 5:6; Num 11:16; official; officer, BDB 1000c), and sophêr (Jdg 5:14; 2Sam 8:17; secretary, scribe, BDB 708) (DNTT 3:477f). Scribes served as secretaries, teachers, lawyers, judges, and priests. Their vocation was devoted to interpretation and application of Jewish law. For more information on the professional development and service of scribes see the comment on Mark 1:22. and: Grk. kai, conj. the Pharisees: pl. of Grk. ho Pharisaios. See verse 2 above. were closely observing: Grk. paratēreō, impf. mid., 3p-pl., watch from the side, closely watch with great personal interest, used of surveillance in a stealthy manner. him: Grk. autos, personal pronoun; i.e., Yeshua. The religious inspectors may have been dispatched by authorities in Jerusalem to closely monitor the activities of Yeshua (cf. John 1:19). whether: Grk. ei, conj., a conditional marker used to denote an assumption, used here to introduce something that may take place, but whether it will in reality is unknown before the event. he would heal: Grk. therapeuō, pres., may mean (1) to offer helpful service, help out, serve; or (2) the specific service of restoring a person to health. The second meaning applies here. The present tense is futuristic in that it denotes an event which had not yet occurred, but was regarded as certain. on: Grk. en, prep. the Sabbath: Grk. ho Sabbaton. See verse 1 above. Yeshua had been healing on every other day of the week, so it seemed a reasonable assumption that sooner or later he was heal someone on the Sabbath. so that: Grk. hina, conj. used to add an idea that completes an intention expressed; in order that, so that. they might find reason: Grk. heuriskō, aor. subj., 3p-pl., to acquire or obtain something, especially after seeking. to accuse: Grk. katēgoreō, pres. inf., a technical legal term meaning to charge with an offense; accuse. him: Grk. autos. The enemies of Yeshua were desperate to find some legal pretext for bringing charges against him. 8 But he knew their thoughts, and he said to the man having the withered hand, "Get up and stand in the midst!" And having risen he stood. Reference: Mark 3:2-3. But: Grk. de, conj. he: Grk. autos, personal pronoun; i.e. Yeshua. knew: Grk. oida, plperf., to know in an objective sense, to have information about; also to have discernment about, to grasp the significance of the information received. The pluperfect tense describes completed action in past time. Yeshua had always known. their: 3p-pl. of Grk. autos. thoughts: pl. of Grk. ho dialogismos, the process of turning things over in one's mind in response to a problem or challenging event; cogitation, reasoning, thought. Luke declares the omniscience of Yeshua again (cf. 5:22; 9:47; 11:17; 24:38), an attribute of deity. Indeed, his disciples will later affirm "We know that you know all things" (John 16:30). Yet there are also mentions of limitations to Yeshua's knowledge (e.g., Matt 24:36; Mark 6:6; 13:32; Luke 7:9). However, Yeshua's knowledge exceeded the average human. And, he had an asset that most others of his time did not have. Being full of the Spirit meant he had complete access to the knowledge of the Father. and: Grk. de, conj. he said: Grk. legō, aor. See verse 2 above. The verb introduces a verbal direction as a prelude to a tense drama. to the man: Grk. ho anēr, an adult man as contrasted with a woman without regard to marital status. We should note that a man, biologically speaking, is distinguished from a woman by possession of the XY chromosome and the ability to produce sperm cells. In Greek literature the noun especially emphasized manliness and was used of warriors and heroes (DNTT 2:562). In the LXX anēr translates several Hebrew nouns that mean man, husband, hero, elder, lord, prince, and warrior. In the Tanakh the man is lord of his wife (Gen 3:16; 18:12). He is competent and preferred for legal and religious responsibilities (Ex 18:35; 23:17; 34:23; Deut 1:13; 1Sam 1:3-4). Even though holding a patriarchal position in the community the man has responsibilities to women (Deut 20:7; 21:14; 22:13-15; 24:5). The Besekh continues the broad usage of anēr where it occurs most frequently in the writings of Luke and Paul, often of a husband or bridegroom, as well as a community or congregational leader (DNTT 2:563). having: Grk. echō, pres. part., to have, hold or possess with a wide range of application. the withered: Grk. ho xēros. See verse 6 above. hand: Grk. ho cheir. See verse 1 above. Get up: Grk. egeirō, pres. imp., to rise or raise from a recumbent or lower position, here to rise from a seated position. The imperative mood signifies an authoritative command. and: Grk. kai, conj. stand: Grk. histēmi, aor. imp., cause to be in a place or position; place, set, stand. in: Grk. eis, prep., lit. "into." the midst: Grk. ho mesos, middle, center, in the midst of, among. Some versions translate the noun as "the front." It's possible the man may have been in the rear of the synagogue so as to minimize drawing attention to himself and Yeshua directs him to come forward where everyone can see him. And: Grk. kai. having risen: Grk. anistēmi, aor. part., to rise, stand up or get up and in its ordinary use refers to the physical motion of transition from a sitting or prone position or simply standing. he stood: Grk. histēmi, aor. The fact of the man standing contrasts with the fact that everyone else would still be in their seats. 9 And Yeshua said to them, "I ask you, whether it is permitted on the Sabbath to do good or to do harm, to save a life or to destroy?" Reference: Matthew 12:12; Mark 3:4. And: Grk. de, conj. Yeshua: Grk. ho Iēsous. See verse 3 above. said: Grk. legō, aor. See verse 2 above. to: Grk. pros, prep. The preposition emphasizes direct face-to-face communication. them: pl. of Grk. autos, personal pronoun. The pronoun alludes to Yeshua's critics. I ask: Grk. eperōtaō, pres., to present an inquiry or put a question to someone; ask. you: Grk. humeis, pl. pronoun of the second person. The pronoun could well include the entire seated congregation as well as the visiting critics. With this wording Yeshua invites judgment by the average lay people (cf. 1Cor 10:15; 11:13; 14:29). whether: Grk. ei, conj. See verse 7 above. it is permitted: Grk. exesti, pres. See verse 2 above. on the Sabbath: Grk. ho Sabbaton. See verse 1 above. Yeshua uses satire to pose the extremes of how neighbors might be treated by reminding his critics and the congregation of what the Torah commands. to do good: Grk. agathopoieō, aor. inf., to do something that is inherently good or helpful or to confer a benefit, especially something inspired and empowered by God (HELPS). In the LXX the verb occurs three times to translate Heb. yatab, do good to, deal well with (Num 10:32; Jdg 17:13; Zeph 1:12), and in those verses it is ADONAI who is doing the good. The question is properly "is it permitted to do the good that God does?" Yeshua may also allude to a positive command "You shall do what is right and good in the sight of ADONAI that it may be well with you" (Deut 6:18 BR). There are no exceptions to the command for doing good and it applies to the Sabbath as every other day of the week. or: Grk. ē, conj. used to denote an alternative. to do harm: Grk. kakopoieō, aor. inf., to do what is not in the best interests of others, do harm or evil. Yeshua alludes to the negative commands of prohibited actions contrary to loving one's neighbor (Lev 19:9-18). Adversarial and hurtful actions are never permitted on any day of the week. to save: Grk. sōzō, aor. inf., to deliver, or rescue from a hazardous condition; save, rescue. The verb is used in reference to rescue a suffering one (from perishing), e. g. one suffering from disease, to make well, heal, restore to health (Matt 9:22; Mark 5:34; Mark 10:52; Luke 7:50), as well as rescue from spiritual peril (Matt 1:21; Luke 13:23; 19:10). In the LXX sōzō translates no less than 15 different Hebrew verbs (DNTT 3:206), but the most important are malat, escape, be delivered (Gen 19:17; Dan 12:1) and yasha, to deliver, liberate and save (Deut 33;29; 1Sam 23:5). The Hebrew verbs are used in relation to various adversarial threats and bodily peril. a life: Grk. psuchē may mean (1) the breath of life; (2) the human soul; (3) the seat of feelings, desires, affections; (4) the self; or (5) the human person, an individual. Here the term signifies the life as lived on earth (Thayer). In the LXX psuchē translates Heb. nephesh, which may mean a soul, living being; first in Genesis 1:20. Nephesh also represents the inner self and the seat of desires, passions, appetites, and emotion. Two important principles may be noted in the Tanakh. First, God often directed and empowered men to accomplish deliverance of suffering people, even though possessing significant limitations (e.g., the judges, such as Gideon, Jdg 7:2). Second, the pious Israelite was aware that deliverance ultimately comes from God Himself (Ps 18:2; 44:3). There were also circumstances in which God commanded Israelites to take action to save a neighbor from loss (Ex 22:14, 26; 23:4-5). One who causes a bodily injury to another must see to it that the injured person receives medical treatment (Ex 21:19). The choice of sōzō in this context may imply a demonic cause for the infirmity, so healing would provide spiritual freedom. The phrase "save a life" could also have the implication "save from poverty" if the man had a wife and children to support. or: Grk. ē. to destroy: Grk. apollumi, aor. inf., may mean (1) cause severe damage; destroy, kill, ruin; or (2) experience disconnection or separation; lose, perish, die. The first meaning applies here with focus on ruining a life through a harmful act. God prohibited murder in the sixth commandment (Ex 20:13), but also all adversarial actions intended to cause physical harm or death to a neighbor, including a Gentile who identifies with Israel (Ex 21:14; 23:7, 9). The irony is that Yeshua's enemies were quite willing to destroy his life on a Sabbath. Stern notes that Matthew reports the question as: "Is healing permitted on Shabbat?" (Matt 12:10). Some pious Jews could have argued, "God is our healer" and avoiding sin will prevent disease (Ex 15:26; Deut 7:15; 28:58-60). In fact, King Asa of Judah was criticized for not seeking God when his feet became diseased, but instead sought physicians (2Chr 16:12). The criticism does not actually impugn the healing vocation, but the failure to "pray first." Employing human assistance to seek healing was generally encouraged. Yeshua knew that the Pharisees had a very strict policy. Acting to save a life from death is not only permitted but a duty (cf. Lev 19:16). The Pharisees believed that saving a life supersedes all Torah requirements for the Sabbath (Yoma 85a). However, treating minor ailments was prohibited, the reason being that most treatments require grinding to prepare medicine, and grinding is a prohibited form of work (Shabbath 73a). The Pharisees prohibited healing on Shabbat through medical means but allowed healing which comes as a byproduct of some other activity. For example, they may not set a fracture. If someone's hand or foot is dislocated, he may not pour cold water over it; but he may wash it in the usual way; and "if it heals, it heals" (Shabbath 22:5; 148a). There is irony here since soaking in cold water would actually minimize swelling from a dislocation. The question by Yeshua is intended to provoke the Pharisees to evaluate their philosophy that guided regulation of the Sabbath. By framing the issue as a choice between doing good or doing evil, Yeshua wanted the Pharisees to view the Sabbath as an opportunity to do good to the bodies and souls of others that would enhance fulfillment of the second great commandment. Why make the Sabbath about a list of legalistic prohibitions? The narrative of Matthew (Matt 12:11-12) offers a very different account of Yeshua's actions. In that passage Yeshua employs a logical argument to assert that the Pharisees allowed the rescue of a sheep in peril on the Sabbath and a man is more valuable than a sheep. Rather than asking a rhetorical question Yeshua then declared forthrightly that it is permitted to do good on the Sabbath. This definitive ruling meant that Yeshua established a practice that radically differed from the interpretation of the Pharisees. 10 And having looked around at them all, he said to him, "Stretch out your hand!" And he did; and his hand was restored. Reference: Matthew 12:13; Mark 3:5. And: Grk. kai, conj. having looked around: Grk. periblepō, aor. mid. part., to gaze or look around at. The verb emphasizes the movement of the eyes to take in everyone within sight. at them: pl. of Grk. autos, personal pronoun. The pronoun probably focuses on Yeshua's critics. all: pl. of Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. The addition of the adjective includes the entire congregation. Mark adds that Yeshua looked with anger, and that look would definitely challenge the authority of the scribes and Pharisees. he said: Grk. legō, aor. See verse 2 above. to him: Grk. autos; i.e., the afflicted man. Stretch out: Grk. ekteinō, aor. imp., cause an object to extend in space, most often used of hands. your: Grk. su, pronoun of the second person. hand: Grk. ho cheir. See verse 1 above. The command implies that the man had perhaps kept the hand close to his side, but now Yeshua commanded the man to lift his arm and present his hand so everyone could see its condition. And: Grk. de, conj. he did: Grk. poieō, aor. The man complied with Yeshua's entreaty. and: Grk. kai. his: Grk. autos. hand: Grk. ho cheir. was restored: Grk. apokathistēmi, aor., to change back and so effect an improved condition; restore. The act of obedience brought healing. The verb depicts the hand being changed to be fully useful again. Of interest is that the verb is often used in the LXX of the eschatological restoration of Israel (cf. Jer 15:19; 16:15; 24:6; 50:19 [27:19 LXX]; Ezek 16:55; Hos 11:11; cf. Mark 9:12; Acts 1:6). Thus, use of this verb instead of "heal" (Grk. therapeuō, verse 7 above; or iomai, Luke 5:17) may imply that this miracle was an acted out parable of the Messiah's mission, as well as a rebuke of the narrow-minded legalism of the Pharisees. 11 But they were filled with rage, and began discussing with one another what they might do to Yeshua. Reference: Matthew 12:14; Mark 3:6. But: Grk. de, conj. they: pl. of Grk. autos, personal pronoun; i.e., the scribes and Pharisees mentioned in verse 7 above. were filled: Grk. pimplēmi, aor. pass, 3p-pl., to cause to be in a condition that allows for no further addition, to be filled. with rage: Grk. anoia, lack of sense which easily degenerates into a state of extreme anger that suggests an incapacity to use one's mind; extreme fury, great rage (HELPS). A modern idiom would be "torqued to the max." The emotional reaction of the scribes and Pharisees to Yeshua doing a good work on the Sabbath was totally irrational. and: Grk. kai, conj. began discussing: Grk. dialaleō, impf., 3p-pl., to converse together, used of conversation passing from mouth to mouth; discuss, talk about. with: Grk. pros, prep., lit. "toward." one another: pl. of Grk. allēlōn, reciprocal pronoun; each other, one another. what: Grk. tís, interrogative pronoun. See verse 2 above. they might: Grk. an, a disjunctive particle that nuances a verb with contingency or generalization; would, ever, might. The particle indicates what could occur under certain conditions, and the context determines the limits of those conditions (HELPS). The particle is often not translated. do: Grk. poieō, aor. opt., 3p-pl. See verse 2 above. The optative mood conveys strong contingency or possibility. There is no definite anticipation of realization, but it sees what is conceivable. to Yeshua: Grk. ho Iēsous. See verse 3 above. At this point Yeshua's critics discuss options of what could be done to him to either bring him into conformity with their rules or punish him for breaking them. Twelve Apostles, 6:12-16 12 Now it came to pass in those days he went out to the mountain to pray, and he was spending the night in prayer to God. Reference: Mark 3:13. Now: Grk. de, conj. it came to pass: Grk. ginomai, aor. mid. See verse 1 above. Luke uses the verb again to introduce a significant event and providential appointment. This construction is not found in Matthew or Mark. in: Grk. en, prep. those: pl. of Grk. houtos, demonstrative pronoun. See verse 3 above. days: pl. of Grk. ho hēmera may refer to (1) the daylight hours from sunrise to sunset, (2) the civil or legal day that included the night, (3) an appointed day for a special purpose or (4) a longer or imprecise period, such as a timeframe for accomplishing something or a time of life or activity (BAG). The fourth meaning applies here. "Those days" would be in proximity to the previously mentioned Sabbaths. he: Grk. autos, personal pronoun. went out: Grk. exerchomai, aor. inf., to move away from a place or position, go forth, go away from. The verb indicates physical movement out of a town where he had been staying. Brown suggests the verb probably denotes leaving Capernaum. to: Grk. eis, prep. the mountain: Grk. ho oros, mountain, hill, or hill-country. In the LXX oros translates Heb. har, with the same range of meaning (BDB 223). In the Tanakh har is given to a comparatively large ridge, a collection of small hills and to many hogbacks in Israel. The GNB has "hill" and the CJB has "hill country." Modern science distinguishes hills from mountains by classifying a hill as being less than 1,000 feet above its surroundings, but the distinction may depend upon local interpretation. However, the biblical term is not definitive of elevation. The use of oros contrasts with the flat land around the Sea of Galilee and the towns. The location of the mountain is unknown. Matthew omits the mention of Yeshua going to a mountain in this story. to pray: Grk. proseuchomai, aor. mid. inf., to petition deity for some personal desire, to offer prayer. In the LXX proseuchomai translates Heb. palal, to intervene, mediate, intercede or pray (DNTT 2:862). The verb generally refers to earnestly petitioning God for His help with respect to an urgent need. and: Grk. kai, conj. he was: Grk. eimi, impf. See verse 3 above. spending the night: Grk. dianuktereuō, pres. part., to pass the whole night. The verb occurs only here in the Besekh. in: Grk. en. prayer: Grk. ho proseuchē, a general word for prayer in the apostolic writings, appearing in contexts of worship, personal requests and intercession for others. In the LXX proseuchē translates Heb. tephillah, occurring first in 2Samuel 7:27 and then numerous times in the Psalms. The noun may refer to the conduct of prayer (1Kgs 8:38) or the content of a specific prayer (1Kgs 8:28; Hab 3:1). to God: Grk. ho theos, the God of Israel. See verse 4 above. Typical of Luke, the narrative calls attention again to the fact that Yeshua repeatedly withdrew to seek quiet and communion with the Father in prayer. The closing phrase is literally "the prayer of God" and this construction appears nowhere else. Plummer explains that the phrase means "prayer which has God for its object." Rather than ordinary prayer the phrase must denote a special communion that only exists between the Son and the Father. 13 And when it became day, he summoned his disciples and chose from them twelve, whom also he named apostles: Reference: Matthew 10:1; Mark 3:14. And: Grk. kai, conj. when: Grk. hote, adv. See verse 3 above. it became: Grk. ginomai, aor. mid. See verse 1 above. day: Grk. hēmera. See the previous verse. The noun here to daylight or the beginning of the day after the nigh spent in prayer. he summoned: Grk. prosphōneō, aor., may mean (1) call out with a message, address; or (2) call to oneself, call for, summon. The second meaning applies here. his: Grk. autos, personal pronoun. disciples: pl. of Grk. ho mathētēs. See verse 1 above. Matthew and Mark do not mention the night spent in prayer. Also Matthew makes no mention of the mountain and Mark seems to imply that Yeshua summoned the disciples to the mountain without explaining the logistics. Luke distinguishes the two actions in terms of sequence, but supports the meeting being held on the mountain (verse 17 below). The exact mountain location remains unknown. Up to this point Yeshua had gained many disciples who followed him (cf. John 6:60, 66), including women (Mark 15:41; Luke 8:1-3). and: Grk. kai. chose: Grk. eklegomai, aor. mid. part., to pick out for oneself; choose or select as the recipients of special favor and privilege. The verb indicates a highly deliberative choice between alternatives or a selection out of a larger group. from: Grk. apo, prep. used generally as a marker of either separation or origin, here the former. them: 3p-pl. of Grk. autos. twelve: Grk. dōdeka, two and ten, twelve. On this occasion Yeshua specifically selected the twelve because they were the ones he wanted. Choosing twelve was not a coincidence, as it parallels the larger community of Israel and the twelve tribes (Kasdan 104). Considering Yeshua's later prophecy it may be that the Twelve were actually recruited as representatives of the twelve tribes of Israel (Matt 19:28; Luke 22:30). Choosing twelve did NOT signify as Ellis (109) and Levine (112) suggest that Yeshua was "reconstituting" Israel. (Consider the conversation between ADONAI and Moses on this subject; Ex 32:9-14). Geldenhuys similarly declares that the chosen people as a whole firmly refused to accept Yeshua as Messiah and redeemer, so the new people of God must be called into being out of the faithful "remnant, which the twelve represent (205). On the contrary tens of thousands of Jews believed in Yeshua (cf. John 12:19; Acts 21:20). The twelve became the primary leaders of the Messianic community and as a group are sometimes referred to as "the Twelve" (Matt 26:14, 47; Luke 22:47; John 6:67, 70-71; 20:24; Acts 6:2; 1Cor 15:5). whom: Grk. hos, relative pronoun. See verse 2 above. also: Grk. kai. he named: Grk. onomazō, aor., to identify through the use of a special term or give a name to; call, name. apostles: pl. of Grk. apostolos, a delegate, ambassador, envoy, messenger, emissary or official representative. Apostolos occurs one time in the LXX where it translates shaluach, Qal pass. part. of the verb shalach, "sent," used of Ahijah the prophet (1Kgs 15:6). Josephus also uses apostolos one time of a group of Jewish ambassadors sent to Rome to complain about the appointment of Archelaus (Ant. XVII, 11:1). Apostolos appears in no other early Jewish literature, but it is grounded in Jewish culture in the office of shaliach. First century Judaism recognized the office of "apostle," Heb. shaliach, who acted as an agent, deputy, or messenger for someone with the full authority of the sender (BAG; Jastrow 1579). The Mishnah says, "the agent is as the one who sends him" (Ber. 5:5). The shaliach's mission was "limited in scope and duration by definite commission and terminating on its completion" (DNTT 1:128). Nevertheless, when Yeshua appointed twelve of his disciples as his shlichim (pl. of shaliach), the mission was broad and its duration indefinite. All the apostles named in the Besekh were Jewish. The qualification to be an apostle was that the man had followed Yeshua as a disciple and been a witness of Yeshua after his resurrection (John 20:25; Acts 1:21-22; 9:27; 1Cor 9:1; 15:6; 1Jn 1:1). The later appointment of Mattathias to replace Judas satisfied this criteria (Acts 1:23-26). All true apostles had the authority to proclaim the good news, determine orthodox doctrine, impose requirements ("bind and loose," Matt 16:19; 18:18), and shepherd the congregations they founded (cf. 1Cor 14:37). The mention of "apostles" in 1Corinthians 12:28 refers to apostles appointed by Yeshua then alive and not to a continuing position. The office ceased with the death of John. However, the authority of the apostolic canon continues to the present day (Eph 2:20). The fact that John reports that the names of the twelve apostles are written on the foundations of the New Jerusalem (Rev 21:14) begs the question of whether Mattathias or Paul will be included in that group. In that context the apostles are identified as being "of the Lamb," which implies being chosen personally by Yeshua. Thus, Paul's name is more likely to be on the twelfth foundation. Messianic Jewish versions (CJB, MJLT, TLV) avoid using the English "apostle," and translate apostolos as "emissaries." The OJB has "shlichim." Stern explains that to Messianic Jews "apostle" has a "churchy" connotation (38). However, the word "emissary" means simply a representative and does not convey the full scope of the authority and power possessed by the men Yeshua appointed. Moreover, both Paul (Rom 1:1; 11:13; 1Cor 1:1; 9:1-2; 15:9; 2Cor 1:1; Gal 1:1; Eph 1:1; Col 1:1; Php 1:1; 1Tim 1:1; 2:7; 2Tim 1:1; Titus 1:1) and Peter (1Pet 1:1; 2Pet 1:1) repeatedly used this Greek word to identify themselves and elevated its meaning at the same time. Paul even uses the term to describe Yeshua (Heb 3:1). Luke then lists the names of the twelve apostles (verses 14-16). The complete list also occurs in Matthew 10:2-4 and Mark 3:16-19. Luke then updates the list in Acts 1:13 after the loss of Judas Iscariot. The order of the names is different in each list although the first six names in Luke agrees with the first six names in Matthew. In each list the name of Simon Peter appears first and the name of Judas Iscariot appears last. Luke gives a name in verse 16 not found in Matthew and Mark. For six of the names Luke adds information for identification. Yeshua chose twelve ordinary men to do extraordinary things (cf. Acts 14:16). All of them except Judas Iscariot were from Galilee. Four were fisherman, one was a tax collector and another was a former terrorist. None were priests or from a noble family. They did not complete any advanced education as Paul could boast of (cf. Acts 4:13; 22:3). Yeshua was "about 30" when he began his ministry and it is not likely that the men he chose were any older. Considering John's advanced age at death he may not have been more than eighteen when Yeshua chose him (Smith 2). We may assume they all could read and write, but only three produced any written literature. The twelve apostles were different in personality and skills, but they all committed to follow Yeshua and obey him as their Lord and Master. Although frustrated at times with them Yeshua had confidence that they would in time accomplish great things for God (cf. John 14:12). Justin Martyr (A.D. 110-165) would later summarize their ministry: "For from Jerusalem there went out into the world, men, twelve in number, and these illiterate, of no ability in speaking: but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God." (First Apology, XXXIX). A brief summary of Church traditions concerning the area of post-Pentecost ministry of the twelve apostles as well as the manner and place of their deaths was provided by Hippolytus of Rome (A.D. 170-235) in his work On the Twelve Apostles. 14 Simon, whom also he named Peter, and Andrew his brother; and Jacob and John; and Philip and Bartholomew; Reference: Matthew 10:2-3; Mark 3:16-18. Simon: Grk. Simōn, which almost transliterates the Hebrew name Shimôn ("Shee-mown"), meaning "he has heard." The name "Simōn" does not occur in the LXX at all. In the Tanakh the Heb. name Shimôn appears for the first time as the second son of Jacob and Leah (Gen 29:33) and then the tribe descended from him (Num 1:22-23). His name is translated in the LXX as Sumeōn and in English "Simeon." The apostle may well have been named in honor of the patriarch. Simon was a fisherman by trade (Luke 5:2-3). He was originally from Bethsaida (John 1:44), but now lived in Capernaum where he shared a house with his brother Andrew (Mark 1:29). Epiphanius (310-403) wrote that while Simon was from Bethsaida he married a woman from Capernaum (Panarion, Book II, 15,5). whom: Grk. hos, relative pronoun. also: Grk. kai, conj. he named: Grk. onomazō, aor. See the previous verse. Peter: Grk. Petros, personal name meaning 'a stone' (BAG, Mounce), although Thayer says the name signifies a stone, a rock, a ledge or a cliff, and Danker defines the name as "rockman." Petros translates the Hebrew name Kêpha ("rock"), a loanword in Hebrew (SH-3710; BDB 495). Peter first met Yeshua the previous year in Judea (John 1:40-41), whereupon Yeshua announced that Simon would in the future be known as Kêpha (John 1:42). See the explanatory note there. Even though Yeshua gave him a new name he only used "Simon" in directly addressing him (Luke 7:40; 22:31). The name of Peter's father is given as John (John 1:42; 21:15-17). Little considered by commentators is Simon's family ancestry. Yeshua addressed him as bar-Jonah, "son of Jonah" (Matt 16:17), which means that Simon's family descended from the prophet Jonah. The listing of Peter's name first indicates his leadership position within the group. Peter's apostolic ministry would take him from Jerusalem, through the cities of Judea and Galilee, into the Diaspora and all the way to Rome. He also penned two letters to congregations in Asia Minor. Peter was martyred by being crucified upside down in A.D. 67. For a review of Simon's life and ministry see my article Simon Peter: Fisherman-Apostle. and: Grk. kai. Andrew: Grk. Andreas, derived from andros the genitive case of anēr "of a man." Andrew, being a Greek name, may have been only a nickname or a translation of his real Hebrew name, which is not known. There is a Hebrew name Anêr ("boy") found twice in the Tanakh, once of an Amorite chieftain who aided Abraham in the pursuit of the four invading kings (Gen 14:13, 24) and once of a Levitical city west of the Jordan in Manasseh allotted to the Kohathite Levites (1Chr 6:70). "Andrew" could also have been chosen by his father because he liked the name or wished to honor someone important to the family. All lists of the apostles name Andrew among the first four. his: Grk. autos, personal pronoun. brother: Grk. ho adelphos, lit. "of the same womb," a male sibling; brother. In the apostolic narratives adelphos primarily refers to blood siblings or fellow Israelites by virtue of descent from Jacob. In the LXX adelphos translates Heb. ach (SH-251), a male sibling (Gen 4:2; 20:5), a near blood relative (Gen 13:8), a member of the same tribe (Num 16:10) or a fellow descendent of Jacob (Ex 2:11; 4:18). Together Simon and Andrew worked as fishermen in Capernaum (Matt 4:18). Andrew was initially a disciple of Yochanan the Immerser (John 1:35, 40) and after hearing Yochanan prophesying about Yeshua chose to follow him (John 1:40). Andrew then brought his brother Simon to meet Yeshua (John 1:43–51). At the feeding of the 5,000 Andrew called Yeshua's attention to the boy with the small lunch (John 6:5–9). Church fathers placed Andrew's later field of labor as Scythia, the region north of the Black Sea. According to tradition, he was martyred at Patrae in Achaia by crucifixion on an X–shaped cross (Smith 29-30). and: Grk. kai. Jacob: Grk. Iakōbos, a Grecized form of Iakōb ("Jacob"), which transliterates the Heb. Ya'akov ("Jacob"). Christian Bibles have "James," first introduced in early English versions. Barker commits the faux pas of saying, "Strangely, no one is named James in the Old Testament" (161). Actually, there is no one named "James" in the New Testament either. For the literary history of how "Jacob" came to be "James" see my note on Mark 1:19. The decision to use "James" to replace the name "Jacob" can only be explained by the longstanding prejudice within Christianity against the patriarch Jacob. The son of Isaac held great honor among the people of Israel and so it is not surprising that five different men bear this name in the Besekh. The Jacob mentioned here is usually distinguished from the others by the mention of his brother. The order of the names given in the Synoptic lists imply that Jacob was older (Plummer). He and he brother were known as "sons of thunder" (Grk. Boanērges, Mark 3:17). The brothers likely gained the name by their suggestion that a Samaritan village be destroyed by fire from heaven (Luke 9:54). Jacob was later martyred by beheading at the order of King Herod Agrippa (Acts 12:1-2). and: Grk. kai. John: Grk. Iōannēs, attempts to transliterate the Heb. Yōchanan ("the Lord is gracious"), an apt description of the one who would prepare the way of the Messiah (Stern 15). The Mace New Testament (1729) was the first to use the spelling of "John." This John was the son of Zebedee (Luke 5:10). When Yeshua first called John to discipleship, he was engaged in mending fishing nets along with his father and brother. John and Jacob had a close working relationship with Simon Peter in fishing. Since John had priestly connections (cf. John 18:15-16) he may have made the arrangement for the room at the temple. Bible scholars agree that "the disciple whom Yeshua loved" who reclined with Yeshua during the last supper (John 13:23-26) was John. Noteworthy is the fact that John stood at the cross with Yeshua's mother (John 19:25-27), ran with Peter to the empty tomb (John 20:2-10), and recognized the risen Lord after the great catch of fish (John 21:7). Yeshua also prophesied that John would outlive Peter (John 21:20-23). As one of the twelve apostles, he, with Peter and Jacob, formed Yeshua's innermost circle of associates and was present for some of Yeshua's more significant miracles, including the transfiguration and the raising of Jairus' daughter. The book of Acts places John's field of ministry in Judea and Samaria, but later he moved to Ephesus where he likely wrote the Gospel bearing his name. In the course of time he also penned three letters. While living in Ephesus that John was banished by Caesar Domitian to the island of Patmos and while there received the revelation of the last days. In accordance with Yeshua's prophecy (John 21:21-23) John lived to an advanced age and died of natural causes c. A.D. 98 (Jerome, Lives of Illustrious Men, IX). For more biographical information on John see my web article Witnesses of the Good News. and: Grk. kai. Philip: Grk. Philippos, "fond of horses," composed etymologically from philia, "fondness, affection," and hippos, "horse." This was the name of five kings of Macedon, including Philip II the father of Alexander the Great. It might seem strange for Philip to have a name of Greek origin since there is no indication that he was anything other than a traditional Jew (John 1:45), but such a practice was not uncommon in Israel. There are four men named Philip in the Besekh, two of which are sons of Herod the Great (Luke 3:1, 19). Philip the apostle is only mentioned by Luke here and in Acts 1:13. Philip the apostle is especially mentioned in the book of John, eleven times. Philip was the fourth to follow Yeshua (John 1:43) and may have been a follower of Yochanan the Immerser previously. Immediately after his call from Yeshua, he introduced his close friend Nathanael to the Messiah (John 1:45–46). Philip was a practical man who later determined the cost of feeding the multitude (John 6:5–7). Philip also attempted to facilitate an introduction of Hellenistic Jews to Yeshua (John 12:21-22). At the last supper Philip asked Yeshua to see the Father (John 14:8–9). Smith (65) notes a Christian legend credited to Clement of Alexandria (A.D. 200) that Philip was the one who, when called by Yeshua, said "let me first bury my father" (Luke 9:59) (Stromata, Book 3, 4.25). As for his post-Pentecost life Hippolytus says that Philip preached in Phrygia, and was crucified in Hierapolis with his head downward in the time of Domitian, and was buried there. and: Grk. kai. Bartholomew: Grk. Bartholomaios, a transliteration of bar-Talmai. Talmai is a biblical name occurring in 2Samuel 3:3; 13:37 of the King of Geshur. Stern suggests that in this context Talmai is a Hebrew transliteration of "Ptolemy," the name given to several Egyptian kings after the Alexandrian conquests of 336–323 BC (118). It would not be strange for a Jew to have an Egyptian name. Bartholomew is generally thought to be the same person as Nathanael (John 1:45-48), since Bartholomew does not occur at all in the book of John and Nathanael does not occur at all in the Synoptic Narratives. "Nathanael" would be the proper name of the "son of Talmai." When first introduced Nathanael, a native of Cana in Galilee (John 21:2), is a close friend of Philip who informs him about the Messiah, Yeshua from Nazareth (John 1:45). Nathanael is initially skeptical but follows his friend to meet Yeshua. Upon meeting him Yeshua declared Nathanael to be an Israelite without deceit, a high compliment. Yeshua also declared that he had seen Nathanael under a fig tree, an idiomatic expression pregnant with meaning. Upon this revelation Nathanael declared Yeshua to be the Son of God and King of Israel (John 1:49), the first of the apostles to do so. As for his post-Pentecost life and ministry little is known. Eusebius preserved a tradition from Hippolytus that Bartholomew took the gospel as far as India and left a copy of Matthew's narrative in Hebrew. This is not impossible since Matthew could have written his Gospel as early as A.D. 40 (Robinson 316). This apostolic biography was discovered there centuries later by a Stoic philosopher traveling to that land (Church History, Book V, 10.3). Having returned from India Hippolytus says that Bartholomew ministered in Armenia where he was crucified by King Astyages and then buried in the town of Allanum (Smith 76). 15 and Matthew and Thomas; and Jacob son of Alphaeus, and Simon the one called Zealot; Reference: Matthew 10:3-4; Mark 3:18. and: Grk. kai, conj. Matthew: Grk. Matthaios, which transliterates the Hebrew name Mattityahu ("gift of YHVH"). The name Matthew hearkens back to a great Israelite hero, Mattathias the Maccabean and Jewish priest, who rallied Jews against the tyranny of Antiochus Epiphanes. Matthew also had another Hebrew name, Levi (Grk. Leui, Luke 5:27). In the Tanakh, Levi is the third son of Jacob and Leah, and his tribe was a strong supporter of Moses during the wilderness years (Ex 32:26). It seems significant that unlike other apostles with two names of different languages (e.g., Simon Peter), Levi had two Hebrew names, both of which are distinguished in Israelite history. Like his namesakes, Levi-Matthew was no doubt of the tribe of Levi (Stern). Christian tradition says that after Pentecost Matthew probably remained in the Holy Land for 15 years and ministered among the Jewish people (Smith 91). After this he went forth on several missionary journeys, including to Persia and Ethiopia. Hippolytus reported that Matthew published his Gospel in Hebrew and later died at Hierees, a town of Parthia. For more information on Matthew see my article Witnesses of the Good News. and: Grk. kai. Thomas: Grk. Thōmas, a transliteration of Heb. Toma (from Heb. toam, SH-8420, "twin"). This is the only person in the Bible named Thomas. He is called "Didymus" (John 11:16; 20:24; 21:2), meaning "double" or "twin," a name or appellation of Thomas. Some scholars think it was his actual surname because in the apocryphal work Acts of Thomas (3rd cent.) his name is given as "Judas [Heb. Judah] Thomas." All that is known of Thomas in the Besekh besides his inclusion in lists of apostles (Matt 10:3; Mark 3:18; Luke 6:15; Acts 1:13) is found in the book of John where his name appears seven times. Plummer suggests that Thomas was probably a twin, possibly of Matthew with whom he is coupled in all three lists of the Synoptic Narratives. Against this view is that Thomas is coupled with Philip in Acts 1:13. In addition, since "Thomas" is a transliteration of a Hebrew name then "Didymus" may only be a translation of Thomas, much as "Peter" translates "Kêfa" (John 1:42). Thomas took the lead in responding verbally to Yeshua's announcement that Lazarus had died (John 11:16), which is noteworthy, not being one of the inner circle. His recorded words there and elsewhere indicate an inquisitive and loyal personality (cf. John 14:5; 20:25). Thomas apparently had a scientific mind and is best known for his doubting Yeshua's resurrection without physical evidence (John 20:25), and his great reversal of belief afterwards (John 20:28). and: Grk. kai. Jacob: Grk. Iakōbos. See the previous verse. son: The Greek word for "son" does not appear in the verse. Matthew (10:3) and Mark (2:14; 3:18) emphasize the connection with the definite article ho, in the masculine form and genitive case, which makes it a genitive of familial relationship (DM 76), lit. "the one of." Bible versions supply the noun "son of" to designate paternity. DM says this construction was abundantly used in colloquial Greek of this period as evidenced by its frequent occurrence in the papyri (77). of Alphaeus: Grk. Halphaios, an Israelite name Alphaius, lit. "of Alphaios." Some scholars associate him with Jacob ("James") the Less in Mark 15:40, but Matthew. concurs with Luke that this Jacob was "of Alphaeus" (Matt 10:3). Matthew-Levi is also "of Alphaeus," but scholars generally discount a sibling relationship with Jacob. Yet, the coincidence of the distinctive name Alphaeus does imply a more distant relation, such as grandfather. Hippolytus says that this apostle ministered in Jerusalem, was stoned to death there by Jewish authorities, and was buried beside the temple. There is no other historical information concerning Jacob of Alphaeus. and: Grk. kai. Simon: Grk. Simōn. See the previous verse. the one: Grk. ho, definite article, but used here as a demonstrative pronoun. called: Grk. kaleō, pres. pass. part., to call and may mean (1) express something aloud, say; (2) solicit participation, call, invite; or (3) identify by name or give a term to. The third meaning applies here. Zealot: Grk. Zēlōtēs, one who is passionately devoted or earnestly committed. This term is used 8 times in the Besekh, but twice of this Simon, here and Acts 1:13. Elsewhere Simon the Zealot is identified with Grk. Kananaios, lit. "Cananean," a surname (Matt 10:4; Mark 3:18), but Bible versions translate Kananaios as "Zealot." The Zealots were a group that actively opposed Roman occupation and believed in the violent overthrow of the Roman government. They staged rebellions at various times, which all failed. Their provocations led to open rebellion in A.D. 66, which was crushed by the Romans with enormous loss of life, destruction of the Temple in 70, and mass suicide of the last holdouts at Masada in 73 to avoid being captured and enslaved by the Roman army (Josephus, Wars, IV, 3:9; 4:1; 5:1; 6:1; VII, 8:1). Barker comments that Simon deserted these revolutionaries for One who was far more revolutionary (331). Nothing is known for certain of his life and ministry after Pentecost. 16 and Judas son of Jacob, and Judas Iscariot, who became a betrayer. Reference: Matthew 10:4; Mark 3:19. and: Grk. kai, conj. Judas: Grk. Ioudas, properly "Judah," a transliteration of Heb. Y'hudah ("Judah") meaning "praise YHVH." The proper name Judas was very common in the time of Yeshua because it was not only the Greek form of one of the twelve patriarchs, but it was also made popular by the Jewish hero Judas Maccabeus who led the nation in their fight for independence from Syria in 166 BC. The Besekh mentions seven men named Judas. Luke then uses a family name to identify him. son: See the previous verse. of Jacob: Grk. Iakōbos, "James" in Christian versions. See verse 14 above. Smith relates a Christian tradition that when this Judas (also known as "Jude") was a child he was with the shepherds that witnessed the birth of Yeshua (128). Scholars believe this Judas to be the same as Thaddaeus (Matt 10:3; Mark 3:18) (Geldenhuys). Thaddaeus is from Grk. Thaddaios ("gift of God"), a transliteration of the Hebrew name Taddai (Barker 205). Metzger notes that in Matthew 10:3 the Sinaitic-Syriac reads "Judas son of Jacob" instead of Thaddaeus, apparently copied from Luke (21). In addition, many manuscripts read "Thaddaeus who was called Lebbaeus" (GNT 34). Thayer suggested that Thaddaeus was the brother of Jacob the Less (Mark 15:40). The only other mention of Judas of Jacob is when at the Last Supper he asked Yeshua: "what has happened that you are about to disclose yourself to us, and not to the world? (John 14:22 BR). There John identifies him simply as "not Iscariot." Yeshua took a moment to answer the question with a significant promise and exhortation (John 14:23-24). Hippolytus says that Judas proclaimed the good news to the people of Edessa and to all Mesopotamia. He died at Berytus, and was buried there. Eusebius recorded a tradition that while in Edessa Judas healed the king who had been stricken with a skin disease, and performed many other healing miracles (Church History, 1:13). and: Grk. kai. Judas: Grk. Ioudas. Little is know about this Judas, except that he kept custody of the funds donated to Yeshua and embezzled some of the money (John 12:6). Iscariot: Grk. Iskariōth is not a surname but a rendering into Greek of Hebrew ish-K'riot, "a man of K’riot," a town some twenty miles south of Jerusalem (Stern 38). Thus, he was the only apostle not from Galilee. who: Grk. hos, relative pronoun. became: Grk. ginomai, aor. mid. See verse 1 above. a betrayer: Grk. prodotēs, a person who betrays another person, a cause, or any trust; betrayer, traitor. Judas became infamous for betraying Yeshua and is frequently so identified in the apostolic narratives (Matt 10:4; 25:25; 27:3; Mark 3:19; 14:10; Luke 6:16; 22:48; John 6:71; 12:4; 13:2; 18:2, 5; Acts 1:16, 25). The betrayal by Judas was bartered with the Judean temple authorities for thirty pieces of silver. After Yeshua is condemned Matthew reports that Judas felt remorse, returned the money and then hanged himself (Matt 27:3-5). Luke provides the final epilogue on Judas in a speech given by Peter in anticipation of selecting a replacement (Acts 1:16-20). A Great Gathering, 6:17-19 17 And having descended with them he stood on a level place; and there was a large crowd of his disciples, and a great multitude of the people from all Judea and Jerusalem and the coastal region of Tyre and Sidon, And: Grk. kai, conj. having descended: Grk. katabainō, aor. part., to proceed in a direction that is down; go down, come down, descend. The verb illustrates the descent from the higher elevation of the mountain. with: Grk. meta, prep. See verse 3 above. them: 3p-pl. of Grk. autos, personal pronoun; i.e., the apostles just named. he stood: Grk. histēmi, aor. See verse 8 above. on: Grk. epi, prep., generally a marker of position or location; on, upon, over. a level: Grk. pedinos, adj., terrain that is not hilly; level, low-lying, flat. The adjective occurs only here in the Besekh. place: Grk. topos, a spatial area, generally used of a geographical locality in a city or district as indicated in the context. Luke does not identify the location of the "level place," but it was apparently at the foot of the mountain mentioned in verse 12. Most commentators assume the location to be the mountain given as the location of the Sermon on the Mount (Matt 5:1), but there is no textual support for this assumption. Here Yeshua stood on a level place large enough that could accommodate the crowd described below. It may have been near Capernaum since Yeshua returns there in 7:1. and: Grk. kai. there was a large: Grk. polus, adj., extensive in scope, either indicating number ("many"); or high degree in amount or quality ("much, great"), here the former. crowd: Grk. ochlos, an aggregate of people or an assembled company of people; crowd, multitude, great number. of his: Grk. autos. disciples: pl. of Grk. mathētēs. See verse 1 above. The noun denotes followers in addition to the apostles. The phrase "large crowd of his disciples" may hint at the later group of seventy messengers chosen (Luke 10:1). and: Grk. kai. a great: Grk. polus. multitude: Grk. plēthos, a relatively large number of any kind; crowd, multitude. In contrast to the number of apostles and disciples the "great multitude" could have numbered in the hundreds or even thousands (cf. Luke 12:1). of the people: Grk. ho laos, a group of humans, understood geographically or ethnically. In the apostolic narratives the term often corresponds to the Heb. am-ha'aretz, "people of the land," i.e., the common people of Israel viewed in contrast with the ruling class. from: Grk. apo, prep. all: Grk. pas, adj. See verse 10 above. Judea: Grk. Ioudaia, Judea, a name applied to that part of Canaan occupied by those who returned after the Assyrian and Babylonian captivities (Zodhiates). In the LXX Ioudaia translates Heb. Y'hudah ("praised"), Judea or the Kingdom of Judah, first in Ruth 1:1. The name of Ioudaia is used here to refer to the territory bounded by Samaria on the north, Idumea on the south, the Mediterranean Sea on the west and the Jordan River on the east. (See the map.) Some lexicons (BAG, Danker and Thayer) commit the egregious error of defining Ioudaia as "Palestine." See my article The Land is NOT Palestine. The phrase "all Judea" signifies travel from every part of the territory. and: Grk. kai. Jerusalem: Grk. Ierousalēm, a transliteration of Heb. Yerushalaim, 660 times in the LXX, first in Joshua 10:1 (DNTT 2:324). The city is situated some 2500 feet above sea level and eighteen miles west of the northern end of the Dead Sea. The city was renowned as the site of centralized worship in the temple and the seat of power of the Judean authorities. Since the time of David the city covered seven mountains: Mount Zion, Mount Ophel, Mount Moriah, Mount Bezetha, Mount Acra, Mount Gareb, and Mount Goath (Neil 289). See the Bible map here. and: Grk. kai. the coastal-region: Grk. paralios, adj., adjacent to the sea, on the coast. The adjective occurs only here in the Besekh. of Tyre: Grk. Turos, an ancient seaport of the Phoenicians situated northwest of Galilee, about 40 miles from Capernaum as the raven flies. The city, called Tsor in Hebrew, first occurs in Joshua 19:29 and is mentioned over 40 times in the Tanakh. David employed craftsmen from Tyre and used cedars from that area in building a palace (2Sam 5:11). Tyre also provided craftsmen and construction materials for the Temple in Jerusalem during Solomon's reign (1Kgs 5:1-12; 7:13-14; 9:11). Under Roman rule, Tyre was a free city and an important port of trade. and: Grk. kai. Sidon: Grk. Sidōn, which transliterates the Heb. Tzidôn (from Heb. tzun, "to fish"), a Phoenician coastal city in the province of Syria northwest of Galilee. Sidon was considered a sister city of Tyre, although founded earlier before 2000 B.C. The city had been originally assigned to the tribe of Asher (Josh 19:28), but the Israelites were not able to capture it (Jdg 1:31; 3:3; 10:12). Sidon became thoroughly Hellenistic under the Seleucid kings and was treated as a free city by the Romans. According to classical writers Sidon had the finest harbor of the Continent, and considered the metropolis of the Phoenicians. The coastal region of Tyre and Sidon belonged to the Province of Syria. See the map here of Tyre and Sidon. 18 who came to hear him and to be healed from their diseases; and those troubled from unclean spirits were being healed. who: Grk. hos, relative pronoun. came: Grk. erchomai, aor., to come or arrive, with focus on a position from which action or movement takes place. to hear: Grk. akouō, aor. inf., to hear aurally or listen, with the focus on willingness to listen or to heed the substance of what is said. In the LXX akouō translates Heb. shama, which not only means to apprehend, but also to accept and act upon what has been apprehended (DNTT 2:173). him: Grk. autos, personal pronoun; i.e., Yeshua. People enjoyed hearing Yeshua expound on Scripture and declare spiritual truth. and: Grk. kai, conj. to be healed: Grk. iaomai, aor. pass. inf., heal or make whole, used of curing bodily ailments and exorcism, but also fig. of deliverance from ills of many kinds. from: Grk. apo, prep. The great majority of versions translate the preposition simply as "of," which diminishes its force. See verse 13 above. Here the preposition emphasizes separation. their: pl. of Grk. autos. diseases: pl. of Grk. nosos, a chronic persisting disease, malady, or sickness (HELPS). The desire to receive miraculous and supernatural healing was probably a more common motivation for seeking out Yeshua. and: Grk. kai. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. troubled: Grk. enochleō, pres. pass. part., bother to the point of causing discomfort; annoy, disturb, trouble. The verb occurs only twice in the Besekh (also Heb 12:15). from: Grk. apo. Here the preposition emphasizes origin. unclean: Grk. akathartos, adj., impure or unclean. The term "unclean" may be used (1) in a religious sense of what would cause one to be isolated from contact with God (Acts 10:14; 11:8); or (2) in an ethical or moral sense contrary to holiness, generally associated with wicked behavior (Eph 5:5; Rev 17:4). The second usage is in view here in that it marks a complete rebellion against the rule and will of God. spirits: pl. of Grk. pneuma, wind, breath or spirit; which is used in the Besekh for the human spirit, supra-natural beings, and the Holy Spirit. The noun is used here of a supra-natural being, synonymous with the "unclean demon" (cf. Luke 4:33, 36; 9:42). Describing the invasive entity as a "spirit" does not imply the lack of corporeal substance, but rather that the physical nature of the spirit is of an eternal quality in contrast to the flesh of humans created from the dust of the earth (Gen 2:7). In addition, the molecular structure of a spirit is also such as to permit cohabitation with a human. The term "unclean spirit" does not refer to a ghost or a spirit of a dead person. Scripture is silent on their origin, but they are likely the angels who followed Satan and were cast down to earth (Rev 12:9; cf. 2Pet 2:4; Jude 1:6). In the book of Job the original sin of angels is alluded to in a demonic visitation to Eliphaz in which a spirit says, "against His angels He charges error" (Job 4:18; cf. 15:15). Demons are subordinate to Satan and part of his vast evil organization (cf. Luke 11:18; Eph 2:2; 6:12). Worship in false religions brings people into contact with demons that are the true reality behind the pagan deities (Lev 17:7; Deut 32:17; 2Chr 11:15; Ps 106:37; Baruch 4:7; 1Cor 10:20f; Rev 9:20). According to Jewish belief in the first century demons ascend from beneath the earth (cf. 1Sam 28:13) and fill the world. Although they belong to Satan's kingdom, God gives them authority to inflict punishments on sinners. According to the cases reported in the apostolic narratives they have the power to cause great harm. Their power began in the time of Enosh (Gen 4:26), but will end in the days of the Messiah. Their main goal is to lead men into sin. They are the cause of some, but not all diseases, and they can also kill (DNTT 1:451). The many mentions of demon-possessed people in the apostolic narratives indicate a Satanic invasion unprecedented in Israelite history and coincidental with the revelation of the Messiah. In fact, there are no anecdotes of demon-possession in the Tanakh and all the mentions of the phenomenon are in the apostolic narratives. In these stories the individual is never blamed for being invaded by a demon. They were victims, not offenders. There is NO evidence that the demonic possession resulted from personal misconduct. The evidence indicates that the victims were random targets. were being healed: Grk. therapeuō, impf. pass. See verse 7 above. The syntax here suggests a condition less than full possession. Being "troubled" signifies what might be called low-intensity spiritual warfare and conveys individual struggles with demonic opposition. "Low-intensity" does not mean that the "troubling" is mild. Rather, unclean spirits at Satan's disposal harass and attack (cf. Eph 6:12). The devil "prowls around like a roaring lion, seeking someone to devour" (1Pet 5:8). Low-intensity warfare may be experienced in temptation to behavioral sin, as well as mental and emotional attacks and incitement to unreasonable fear, discouragement, or doubt. Yeshua delivered the people from oppression of the devil. 19 And all the crowd were seeking to touch him, for power was coming from him and healing them all. And: Grk. kai, conj. all: Grk. pas, adj. the crowd: Grk. ho ochlos. See verse 17 above. were seeking: Grk. zēteō, impf., 3p-pl., may mean (1) be on the search for in order to find someone or something one has difficulty in locating; seek, look for; (2) search for ways to satisfy an interest; deliberate, discuss; (3) have an interest in; desire, seek; or (4) press for; expect, demand. The third meaning applies here. Many versions have "trying." to touch: Grk. haptō, pres. mid. inf., make contact with or fasten to; touch, take hold of, grasp. him: Grk. autos, personal pronoun; i.e. Yeshua. They wanted to touch some part of Yeshua's body or just the tzitzit of his garment (cf. Matt 9:21; 14:36; Mark 3:10; 5:56; Luke 8:44). for: Grk. hoti, conj. used to (1) define a demonstrative pronoun; that; (2) introduce a subordinate clause as complementary of a preceding verb; (3) introduce a direct quotation; or (4) indicate the reason for something spoken or to be done, because, for. The fourth usage applies here. power: Grk. dunamis, the quality or state of being capable, here as an external exhibition of a singular capability of performing the miraculous. was coming: Grk. exerchomai, impf. mid. See verse 12 above. from: Grk. para, prep. with the root meaning of beside (DM 108), conveys association between persons, things, or circumstances, which may denote (1) a point of origin, from; or (2) a close association or proximity, with, beside, in the presence of. The first usage applies here. him: Grk. autos; Yeshua. From Luke the doctor's point of view being the incarnate Son of God Yeshua's body possessed omnipotent power to accomplish medical miracles. and: Grk. kai. healing: Grk. iaomai, impf. pass. See the previous verse. them all: pl. of Grk. pas. Yeshua did not deny anyone the healing they needed and sought. Sermon on the Plain, 6:20-49 Verses 20-49 are known as the Sermon on the Plain and it has much in common with the Sermon on the Mount (Matt 5:3−7:29). Ellis notes that the structure of the two sermons begins with blessings, ends with a parable about builders, and displays similar sequence and content. The two sermons emphasize promises and principles of the Kingdom of God and the meaning of discipleship. Nevertheless, the Sermon on the Plain omits the greater portion of what is reported in the Sermon on the Mount. Bible scholars have engaged in considerable analysis and debate in comparing the two sermons. Many conclude that the accounts refer to a single occasion and Luke borrowed from Matthew and only presented sayings in a different format. Many commentators rely on the format in Matthew to interpret what is meant in the sermon preserved by Luke. Such reductionism actually serves to cast doubt on Luke's inspired record. See my rebuttal article The So-Called Synoptic Problem. The chronology of the two sermons is very different. The Sermon on the Mount precedes the healing of Peter's mother-in-law (Matt 8:14-15) and the naming of the twelve apostles (Matt 10:2-4). The Sermon on the Plain follows the healing of Peter's mother-in-law (Luke 4:38-39) and naming of the apostles (Luke 6:13-16). Luke asserts in his prologue that his narrative would be told according to the sequence of events (Luke 1:3). In contrast Matthew structured his narrative topically with six narrative sections alternating with five discourse sections. The Sermon on the Mount likely represents a compilation of Yeshua's teaching and placed early in the Gospel to set forth Yeshua's complete Messianic Torah. The syntax of the Sermon on the Plain reflects a first-hand account. Luke was there. He heard and he reported what he heard. The many differences in details between the two sermons in word choice indicate the two sermons were given at different times and locations. It's very likely, as Stern suggests, that Yeshua repeated his message on multiple occasions "with variations in length, emphases and illustrations, depending on the needs of his audience" (118). The following sermon is addressed primarily to Yeshua's disciples, but admonitions are also directed to the great multitude that had come to hear his teaching and receive his healing. For the Jewish audience the great sermon contains many hard and even shocking sayings. Yet, the sermon inherently possesses authority and it is intended for those willing to obey the Messiah, not just benefit from his power. Blessings and Woes, 6:20-26 20 And he, having lifted up his eyes toward his disciples, he said, "Blessed are those who are poor, because yours is the kingdom of God. Reference: Matthew 5:3. And: Grk. kai, conj. he: Grk. autos, personal pronoun; Yeshua. having lifted up: Grk. epairō, aor. part., to lift up or raise up over, used here of physical action in relation to looking. his: Grk. autos. eyes: pl. of Grk. ho ophthalmos, the physical organ of sight; eyes. toward: Grk. eis, prep. his: Grk. autos. disciples: pl. of Grk. ho mathētēs. See verse 1 and 17 above. he said: Grk. legō, impf. See verse 2 above. Blessed are: pl. of Grk. makarios, adj., possessing the favor of God, that state of being marked by fullness from God; blessed one (Zodhiates); lit. "blessed ones." In the LXX makarios translates Heb. esher, happiness, joyfulness, blessedness and fortunate all at the same time (Deut 33:29) (DNTT 1:215). Esher comes from the root word ashar (Gen 30:13), which means to go (straight), or to walk (BDB 81). Some versions use the word "happy" (CEB, EASY, GNB, NLV, WE, YLT), but this is inadequate because the root of the English word "happy" is "hap" which means chance. For most people without God happiness comes as a result of good luck. However, the Hebrew viewpoint is that a "blessing" is a purposeful endowment (cf. Gen 1:28), ordinarily transmitted from the greater to the lesser. Blessedness can never be self-imposed nor come by accident. The only source of blessing is from God. Just as David begins the Psalter with a blessing for the man who delights in Torah, so Yeshua begins his teaching on Torah with blessings. In his commentary on the Sermon on the Mount Lightfoot sees a parallel between Yeshua pronouncing the beatitudes on a mountain and the Israelites pronouncing blessings and curses on the mountains of Gerizim and Ebal (2:98; Deut 11:29; 27:12-13; Josh 8:33). The parallel is more pronounced in Luke's version of the sermon, which includes both blessings and woes. In Matthew Yeshua pronounces nine blessings whereas here he pronounces four blessings. Lightfoot notes that in Jewish writings Abraham was blessed with seven blessings and David and Daniel received six blessings. Kasdan says that the translation of "How blessed" (CJB) would sound familiar to any educated Jew. He comments that "Some of the specific beatitudes do not seem good in themselves; yet if a person fulfills God's will in these ways, there is a blessing and even a sense of happiness that the world cannot offer" (45). those who are: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. Since ho is in the vocative case ("direct address"), many versions have "Blessed are you who are" (CJB, CSB, ESV, NASB, NCB, NIV, NRSV, TLV). poor: pl. of Grk. ho ptōchos, adj., in a needy condition opposite of having abundance, without any resources; beggarly, poor, destitute. The adjective also includes those lacking social position that can influence the rich and powerful. In the LXX ptōchos occurs some 100 times and translates five different Hebrew words that describe being in want or afflicted by an oppressor (DNTT 2:821). Plummer rightly notes that there is no implication of meaning "poor in spirit," but poor in the financial and economic sense. Since this blessing was pronounced on disciples, then the reader may presume Yeshua was referring to the poor among disciples for whom he makes no promise of wealth in the present age. He knew that the apostles courted poverty when they left their businesses to follow him (Luke 5:11, 28). Moreover, the apostles would be dependent on financial support from those who received ministry (Matt 10:9-10; Luke 9:3-4) and expected to engage in gainful employment when necessary to provide for their families (Avot 2:2). because: Grk. hoti, conj. See the previous verse. The conjunction introduces the reason for being blessed. yours: Grk. humeteros, possessive pronoun, belonging to you in close association; your, yours. The pronoun refers to the disciples. is: Grk. eimi, pres. See verse 3 above. the kingdom: Grk. ho basileia, kingship, royal power, or territory ruled over by a king. For the use of the term the size of the territory was immaterial, ranging from a city to a country to an empire. In the LXX basileia translates Heb. mamlakh, kingdom, sovereignty, dominion, reign (BDB 575), first in Genesis 10:10; and Heb. malkuth, royalty, royal power, reign, kingdom (BDB 574), first in Numbers 24:7. of God: Grk. ho theos. See verse 4 above. The teaching of Yeshua concerning the Kingdom of God, synonymous with "Kingdom of Heaven" in Matthew, is a uniquely Jewish doctrine. The first mention of the reign of God, properly ADONAI (Heb. YHVH), in Scripture is in the song of Moses after victory over the Egyptians (Ex 15:18). Then at Mount Sinai ADONAI announced His intention that His covenant people become "a kingdom of priests and a holy nation" (Ex 19:6). God's kingdom would be distinguished from the kingdoms of the world by adherence to the standards of holiness and righteousness set forth in the commandments of the Torah (cf. Deut 17:18-20; 28:1; Matt 5:19). God's intention for His kingdom was not realized in the centuries of the Israelite confederacy, but with the institution of the monarchy God promised an enduring kingdom ruled by the heir descended from David (2Sam 7:12-13; 1Chr 28:5; 2Chr 13:8; Isa 9:7; Ezek 34:23-24; 37:24-25; Hos 3:5; Zech 12:7-10). Then the angel Gabriel informed Miriam that her son would bring about the Davidic kingdom and reign over "the house of Jacob" (Luke 1:32-33). Zechariah anticipated the reign of David's heir as making it possible to serve God without fear in holiness and righteousness (Luke 1:74-75). Yochanan the Immerser then prepared the way for the Kingdom of God by calling people to repent in order to be spiritually ready for the arrival of David's heir (Matt 3:1-3, 11-12). By announcing the arrival of the Kingdom of God Yeshua heightened expectation created by Yochanan. Yeshua implied that the Kingdom was present in his person (Matt 3:2; Mark 1:15). In other words he was the promised Messianic King. What should be noted is that Yeshua never associated the Kingdom of God with a future ecclesiastical organization. Rather the Kingdom of God is the reign of the Jewish Messiah in human hearts (Luke 17:21). Moreover the kingdom is for Yeshua's disciples. Inclusion in the kingdom presupposes a willingness to obey the king. Over the course of his ministry Yeshua taught the people what it meant to live under his royal authority. When Yeshua said "yours is the kingdom," he indicated that the primary audience for the good news was not just the Jewish people, but the poor among the Jewish people. When he began his ministry in Galilee he had announced that he was anointed to proclaim the good news to the poor in fulfillment of Messianic prophecy (Luke 4:18). Later when Yochanan questions whether Yeshua is the Messiah, he will reply "the poor have the good news proclaimed to them" (Luke 7:22). Yeshua also emphasized that belonging to his Kingdom meant caring for the poor in practical ways (Luke 14:13; 18:22). 21 Blessed are the ones hungering now, because you will be satisfied. Blessed are the ones weeping now, because you will laugh. Reference: Psalm 72:12-13; 126:5-6; Isaiah 61:3; Matthew 5:4, 6. Blessed are: pl. of Grk. makarios, adj. See the previous verse. the ones: pl. of Grk. ho, definite article, voc., but used here as a relative pronoun. Again the vocative case indicates the audience of disciples to whom Yeshua spoke. As in the previous verse many versions have "Blessed are you who are." hungering: Grk. peinaō, pl. pres. part. See verse 3 above. In Matthew the hungering is of a spiritual nature, but here Yeshua means suffering hunger because of the lack of money to buy food. now: Grk. nun, adv., marker of time in the present; now or just now. The adverb reinforces the present reality but also points to the future. because: Grk. hoti, conj. See verse 19 above. The conjunction again introduces the reason for being blessed. you will be satisfied: Grk. chortazō, fut. pass., 2p-pl., originally had to do with feeding plant growth to animals to the point of satisfaction. Thus, in the human context the verb came to mean to have one's fill. In the LXX chortazō translates Heb. saba, to be sated with or satisfied, first in Job 38:7 of satisfying the land with rain. The promise of being satisfied may refer to a prophecy of the Messianic age of bountiful harvests (Isa 65:21; cf. Rev 22:1-2). Yeshua is adequate to meet every need (John 6:35), but He did not promise his disciples that they would never be deprived of food again while on the earth. Paul comments on having been hungry (1Cor 4:11; Php 4:12). In contrast there is no hunger in heaven (Rev 7:16). Many commentators treat this beatitude as representing spiritual realities as in the Sermon on the Mount. However, the straightforward construction of this sermon must refer to literal realities. Plummer says that the "hungering" refers to physical want in this life. Levine notes that Jewish tradition regards the poor, the hungry, etc., not as cursed or impure but as deserving recipients of divine and earthly care (e.g. Deut 15:11; Isa 49:10; Jer 31:25; Ezek 34:29). Blessed are: pl. of Grk. makarios. the ones: pl. of Grk. ho, voc. weeping: Grk. klaiō, pl. pres. part., express grief or sorrow aloud, to cry, sob or weep. This verb does not express a silent dropping of tears, but a vocal cry, even a loud demonstrative form of mourning, a wailing. In the LXX klaiō is used mostly to translate Heb. bakah, weep, cry aloud, first in Genesis 21:16 (DNTT 2:416). now: Grk. nun. Yeshua contrasts the mourning that occurred in the history of Israel because of natural calamities, the destruction of Jerusalem, the loss of the land to foreign invaders, and being exiled to Babylon (Isa 33:9; 61:2-3; 66:10; Jer 14:1-2; Ezek 7:26-27). Some of those in the audience were suffering present grief from the loss of loved ones. because: Grk. hoti. you will laugh: Grk. gelaō, fut., 2p-pl., laugh or smile. Important promises associated with the coming of the Messiah and the Messianic age are found in Isaiah: "1 The Spirit of the Lord God is upon me, because ADONAI has anointed me ... 3 To provide for the mourners in Zion, to give them a garland instead of ashes, the oil of joy instead of mourning." (Isa 61:1, 3 BR) "I will also rejoice in Jerusalem and be glad in My people; and there will no longer be heard in her the voice of weeping and the sound of crying." (Isa 65:19 NASU) In the present age God does bring about joy after mourning (Ps 30:5; 126:5-6; Eccl 3:4). Yet, an important promise is that in the future God through the Messiah will wipe every tear from eyes of his people (Rev 7:17; cf. 2Cor 4:17), and the elimination of death will insure no more crying (Rev 21:4). 22 Blessed are you when men hate you, and when they exclude you, and they insult you, and they reject your name as evil, on account of the Son of Man. Reference: Matthew 5:11. Blessed: pl. of Grk. makarios. See verse 20 above. are you: Grk. eimi, pres., 2p-pl. See verse 3 above. when: Grk. hotan, temporal marker; when, whenever. The term properly means, "at the time when the condition is met" (Thayer). men: pl. of Grk. ho anthrōpos. See verse 5 above. Many versions translate the noun as with the neutral "people," but in the first century Jewish context "men" is the intended meaning. The men to whom Yeshua referred would be those authorities in charge of the temple and synagogues, as well as sectarian Jewish parties. Yeshua then names four kinds of mistreatment that disciples can expect. hate: Grk. miseō, aor. subj., 3p-pl., to detest, abhor or reject. In the LXX miseō translates Heb. sane ("saw–nay"), which has the same meaning (first in Gen 26:27). The biblical terms can represent a range of emotional response. Hatred in Scripture often refers to the hostility shown by an enemy (Gen 24:60; Ex 1:10; Num 10:35; Deut 30:7; Matt 24:9). "Hatred" may become a very personal emotional impulse that can result in an action to turn against (e.g., Joseph's brothers, Gen 37:2-8). you: Grk. humeis, pl. pronoun of the second person. The pronoun is used of Yeshua's disciples. and: Grk. kai, conj. when: Grk. hotan. they exclude: Grk. aphorizō, aor. subj., 3p-pl., to set apart by marking off boundaries ("separate"), used here in the negative sense of exclusion or excommunication. you: Grk. humeis. Yeshua anticipates the ruling of Jewish authorities over a year later that would exclude his disciples from sacred assemblies (see John 9:22; 12:42; 16:2). Plummer suggests that the verb alludes to Jewish disciplinary action of banishment or isolation from social intercourse for thirty days during which the excluded one might not come within four cubits (six feet) of any one. Stern points out that this 30-day exclusion (Heb. niddui) usually required three people to declare and may be found in the Talmud tractates Mo‛ed Katan 16a–17a, Nedarim 7b and Pesachim 52a (184). Stern also notes that these Talmud tractates do not identify the synagogue as the sole locus of the discipline. The banishment could include the Temple, houses of learning, market places, and even whole towns. and: Grk. kai. they insult you: Grk. oneidizō, aor. subj., 3p-pl., to find fault with someone in a demeaning fashion, whether of abusing verbally so as to shame, or putting to shame in severe reproof, even going so far as to make false accusations; revile, reproach. The verb views someone as culpably guilty and therefore deserving punishment (HELPS). Plummer suggests that the object "you" may be supplied by the preceding humeis. The parallel account in Matthew adds humeis to indicate the pejorative speech being directed at Yeshua's disciples. The scribes and Pharisees insulted Yeshua by accusing him of performing miracles by the power of the devil (Matt 9:34; 12:24; Mark 3:22; Luke 11:15) and even accused him of being possessed by a demon (John 7:20; 8:48, 52). The apostles eventually must also contend with being insulted to their faces with pejorative comments (cf. Acts 13:45; 24:26: 2Cor 12:10; 1Pet 4:14). and: Grk. kai. they reject: Grk. ekballō, aor. subj., 3p-pl., to cause to move out from a position, state or condition; lit. "cast out," but used here in the sense of rejecting with contempt. your: Grk. humeis, pl. pronoun of the second person. name: Grk. ho onoma is used in its central sense of identifying with a proper name. In Hebrew literature "name" also carries the extended sense of qualities, powers, attributes or reputation. The syntax of "the name of you" indicates that onoma is not used of a birth name but a name applied to the followers of Yeshua as a group (Ellis). Such names include "the Way" (Acts 9:2), "Christians" (properly "Messianics," Acts 11:26), and "Nazarenes" (Acts 24:5). These labels or names designated people according to their loyalty to Yeshua. The application of the name no doubt fulfilled a prophecy given to Isaiah, "And nations will see your righteousness and all kings your glory, and you will be called by a new name which the mouth of ADONAI will appoint" (Isa 62:2 BR). According to this prophecy the new name will be known among the nations and of the of the three labels used for the Yeshua movement probably Christianoi (for Heb. M'shichim), lit. "anointed ones," would be viewed as divinely appointed. The new name certainly did not envision exclusion from Jewish life in Yeshua as determined by later church councils. as: Grk. hōs, adv. See verse 4 above. The adverb is used here to reference a qualitative judgment of equivalency. evil: Grk. ponēros, adj., bad or evil and used here to mean marked by lowness in social worth or deviation from an acceptable moral or social standard. In the LXX ponēros renders Heb. ra, which can mean evil, bad or of little value, first in Genesis 2:9. The phrase "reject as evil" depicts a public defamation (cf. Deut 19:16, 18; 22:19). The label "the Way," given to followers of Yeshua, was typically spoken of by non-Messianic Jews in a derisive manner (cf. Acts 19:9; 24:5, 14). on account of: Grk. heneka, prep. expresses cause or reason for something; on account of, because of. the Son: Grk. ho huios. of Man: Grk. ho anthrōpos. See verse 5 above. Yeshua again speaks of himself in the third person with the identity of the divine figure revealed to Daniel. Since Yeshua will be regarded as a sinner (John 9:24) because he rejected Pharisee legalism, then Yeshua's followers must also bear the same negative judgment. Jacob, the Lord's brother, during his tenure as overseer of the Jerusalem congregation made the observation, "Do not they blaspheme the honorable name by which you are called?" (Jas 2:7 BR). 23 Rejoice in that day and leap for joy, for behold, your reward is great in heaven. For according to these same things their fathers did to the prophets. Reference: Matthew 5:12. Rejoice: Grk. chairō, aor. pass. imp., 2p-pl., to be in a state marked by good feeling about an event or circumstance; be happy, glad, delighted, rejoice. The verb has a direct etymological connection with the noun charis ("grace") and chara ("joy") with the same core meaning of delight in God's favor (HELPS). in: Grk. en, prep. that: Grk. ekeinos, demonstrative pronoun typically used to refer to a noun (person or thing) immediately preceding in the Greek text; that, that one there. day: Grk. hēmera. See verse 12 above. The phrase "that day" refers to the timeframe in which the negative treatment described in the previous verse occurs. and: Grk. kai, conj. leap for joy: Grk. skirtaō, aor. imp., 2p-pl., to move about in a lively manner, to bounce, jump or leap, taken from the behavior of young cattle or rams (cf. Ps 29:6; 114:4; Jer 50:11; Mal 4:2), but used here as idiomatic for the expression of joy. The dual commands of personal response do not represent taking masochistic pleasure in pain. Rather disciples are not to allow negative circumstances to influence their emotional well-being, but to regard religious persecution as a sign of God's approval. Luke later records the response of Peter and John when they were arrested, imprisoned, threatened and flogged: "So they indeed departed from the presence of the Council, rejoicing that they had been considered worthy to be disgraced on behalf of his name" (Acts 5:41 BR). When Peter wrote his first letter to Messianic Jews in the Diaspora he exhorted them: "But according as you have shared in the sufferings of Messiah, rejoice, so that also in the revelation of his glory you may rejoice, exulting" (1Pet 4:13 BR). When Paul awaited trial before Caesar Nero he wrote to the congregation in Colossae: "Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Messiah in my flesh for his body's sake, which is the congregation" (Col 1:24 BR). for: Grk. gar, conj., a contraction of ge ("yet") and ara ("then"), and in a broad sense means "certainly it follows that;" for. The conjunction is used to express cause, explanation, inference or continuation as shaped by the preceding statement. behold: Grk. idou, aor. imp., demonstrative interjection that arouses the attention of hearers or readers; (you) see, look, behold (BAG). In the LXX idou translates Heb. hinneh, lo, behold, which often serves to enliven divine monologues and narratives, particularly to invite closer consideration of something (e.g. Gen 1:29). The Hebraistic interjection occurs 36 times in Luke's narrative to alert someone or the reader to something important. In context the interjection could have the meaning "consider this." your: Grk. humeis, pl. pronoun of the second person. reward: Grk. ho misthos, reciprocation for performance, which may be (1) payment for labor, pay, wages; or (2) a reward resulting from endeavors. The second meaning is intended here. is great: Grk. polus, adj. See verse 17 above. in: Grk. en. heaven: Grk. ho ouranos refers to the area above the earth that encompasses three locations: first, the atmosphere (Matt 6:26); second, interstellar space (Matt 24:29); and third, the transcendent dwelling-place of God (Matt 6:9). The third meaning applies here. The promise of reward does not mean the reward is physically located in heaven or heaven itself as modern Christians are inclined to think of heavenly reward. Rather the reward is determined in heaven, that is by God, and will be received in the coming age in the Messianic kingdom on earth (Ellis). The adversaries of Yeshua do not have a say in determining the reward. Liefeld suggests the reward will be personal vindication and appropriate recognition and blessing from the Lord (cf. Luke 12:37, 42-44). For: Grk. gar. according to: Grk. kata, prep., generally used to signify (1) direction, 'against, down;' (2) position, 'down, upon, in;' or (3) conformity or relation, 'according to, in reference to.' The third meaning is intended here. these: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. same things: neut. 3p-pl. of Grk. autos, personal pronoun. The plurality of the phrase "according to these same things" refers to the four verbs of adversarial treatment in the previous verse: hating, excluding, insulting, and rejecting. their: masc. 3p-pl. of Grk. autos. fathers: pl. of Grk. patēr, normally used of a male biological parent, someone who fulfilled the role of a father or an ancestor, here the latter. The phrase "their fathers" could allude to tribal ancestors. did: Grk. poieō, impf., 3p-pl. See verse 2 above. Many versions translate the verb as "treated." to the prophets: pl. of Grk. ho prophētēs, one who is gifted with the ability for interpretation or revelation transcending normal insight or awareness, i.e., a prophet. The plural noun alludes to the Hebrew prophets who spoke the word of God to Israel and often suffered the wrath of wicked leaders (cf. Matt 23:29-37). Yeshua's audience knew the historical record of the suffering experienced by the prophets, which Paul summarizes in Hebrews 11:35-38. Indeed the mistreatment of the prophets often resulted in violent actions against them. Many prophets were killed by the sword under the ruthless tyranny of Queen Jezebel (1Kgs 19:10). Elisha suffered mocking from a large group of young men, and he cursed them with judgment from God (2Kgs 2:23-24). The seer Hanani was imprisoned by King Asa (2Chr 16:10), as was the prophet Micaiah by King Ahab (1Kgs 22:26-27). Zechariah the son of Jehoiada the priest was stoned at the order of King Joash (2Chr 24:21; cf. Matt 23:35; Luke 11:51). Isaiah was put to death by King Manasseh by being sawn in half (Yebamoth 49b; Ascension of Isaiah 1:9; 5:2). Jeremiah records that the prophet Uriah was murdered with the sword by King Jehoiakim (Jer 26:20-23). Jeremiah himself was beaten and thrown into prison, being falsely accused of treason (Jer 37:15). Daniel was falsely accused and thrown in the lions den (Dan 6:16). Therefore, disciples should take heart when mistreated for the sake of their loyalty to the Messiah, because they are in great company. 24 But, woe to you, those rich, because you have received your comfort. Yeshua now introduces four Woes corresponding to the four Beatitudes, none of which are in the Sermon on the Mount. Plummer comments that the reader should not assume that no persons were present to whom these words would be applicable. Even if none were present, the Woes would still serve as warnings both to those who heard them and to others who would learn them from those who heard. Just as the Beatitudes express the qualifications of those who may enter the Kingdom, so the Woes show the qualities which exclude men from it. It is possible that some of the adversaries from the scribes and Pharisees were among the audience, and thus Yeshua warns them of their condition. But: Grk. plēn, adv. introducing a modifying clause in a statement or narrative; used here as an adversative conjunction; but, except, however, nevertheless. BAG notes that plēn is the real colloquial word for this idea in Luke where it occurs 15 times. woe: Grk. ouai, interjection, used here to express a sense of profound grief, especially in the face of impending disaster; woe, alas. The interjection occurs 26 times in the apostolic narratives, all spoken by Yeshua. to you: Grk. humeis, pl. pronoun of the second person. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. Many versions have "who are." rich: pl. of Grk. plousios, adj., possessing in abundance; rich, wealthy. In ancient society possession of material things and status were closely associated. Luke will later note that the Pharisees were lovers of money (Luke 16:14) and scribes devoured widows' houses (Luke 20:47; cf. Matt 23:14). because: Grk. hoti, conj. See verse 19 above. you have received: Grk. apechō, pres., 2p-pl., in a commercial sense to acknowledge receipt; have in full, have received. your: Grk. humeis. comfort: Grk. paraklēsis, heartening in a time of trouble through word or demeanor; comfort or consolation. Here the noun refers to solace or cheer which comes from a prosperous state of things (Thayer). The result of trusting in wealth is the lack of having treasure in heaven. 25 Woe to you, those having been filled now, because you will hunger. Woe to those laughing now, because you will mourn and weep. Woe: Grk. ouai, interjection. See the previous verse. to you: Grk. humeis, pl. pronoun of the second person. Barnes suggests these words were spoken to the Pharisees. those: pl. of Grk. ho, definite article, voc., but used here as a demonstrative pronoun. Many versions have "who are." having been filled: Grk. empiplēmi, pl. perf. pass. part., voc., to fill, always of something that provides complete satisfaction. The verb implies the provision of food. now: Grk. nun, adv. See verse 21 above. Ellicott suggests that the fullness is that of the satiety of over-indulgence. Lumby quotes as relevant to this woe God's rebuke of unfaithful Israel, "Behold, this was the guilt of your sister Sodom: she and her daughters had arrogance, abundant food and careless ease, but she did not help the poor and needy." (Ezek 16:49 NASU) because: Grk. hoti, conj. See verse 19 above. you will hunger: Grk. peinaō, fut., 2p-pl. See verse 3 above. Yeshua warns of personal disaster in the loss of food. This prophecy could portend the great famine that would come upon Judea during the reign of Caesar Claudius, A.D. 45−48 (Acts 11:28), and the rule of the procurators Cuspius Fadus and Tiberius Alexander (Josephus, Ant. XX, 5:2). Many people died for want of food. In c. 46-47 Queen Helena of Adiabene, who had converted to Judaism (Ant. XX, 2:5) supplied a great quantity of corn and figs, as well as great sums of money to the principal men in Jerusalem to purchase provisions. She remained to oversee the distribution of the food. Yeshua's prophecy also received a literal fulfillment when Jerusalem was reduced to starvation in the siege of the Romans and eleven thousand died from want of food (Josephus, Wars VI, 9:2). Woe: Grk. ouai. to those: pl. of Grk. ho. laughing: Grk. gelaō, pl. pres. part., voc. See verse 21 above. now: Grk. nun. because: Grk. hoti. The "laughing" reflects the hedonism of the rich and the mirth experienced in pleasures (cf. Eccl 2:1-3). you will mourn: Grk. pentheō, fut., 2p-pl., to engage in grieving, especially for someone who has died; mourn, lament, feel guilt. and: Grk. kai, conj. weep: Grk. klaiō, fut., 2p-pl. See verse 21 above. Again Yeshua speaks in literal realities and not penitential actions as the verb mourning is used elsewhere (1Cor 5:2; Jas 4:9). There is perhaps an allusion to the practice of holding national fasts to remember past calamities experienced by the nation (Zech 7:3-5; 8:19). Yeshua warns that the mourning and weeping experienced by Israelites in the past will become a reality for his present audience. The horrific death and destruction experienced by the Jewish people in the Jewish-Roman War of 66−73 and the Bar Kokhba Revolt of 132−136 would create deep emotional scars in the survivors. Worst of all, the rich who sought only pleasure in this life cannot count on participating in the future Messianic Kingdom (cf. Matt 19:23-24; Luke 12:20-21). God's judgment will result in mourning and weeping in the place of eternal punishment (Matt 8:12; 13:42; 22:13; 24:51; 25:30). 26 Woe to you when all men speak well of you, for their fathers treated the false prophets in the same way. Reference: Jeremiah 5:11-13, 31. Woe to you: Grk. ouai, interjection. See verse 24 above. Many versions insert "to you" even though not in the Greek text. The interjection is no doubt a shortened version of the first clause in the previous verse. when: Grk. hotan, adv. See verse 22 above. all: pl. of Grk. pas, adj. See verse 10 above. men: m.pl. of Grk. anthrōpos. See verse 5 above. As in verse 22 above "all men" alludes to men of influence and power. speak: Grk. epō, aor. subj., 3p-pl., to speak or say by word or writing; answer, bring word, say, speak, tell. well: Grk. kalōs, adv., in an effective manner, here with approval or commendation; good, excellently, well. of you: Grk. humeis, pl. pronoun of the second person. The accusative case of the pronoun could be translated "to you." Some commentators (e.g., Barnes, Ellis, Lumby, Nicoll) suggest that Yeshua addresses his disciples with the intention of cautioning against friendship with the world (cf. John 15:19; Jas 4:4). However, Meyer rightly contends the interjection applies to unbelievers as in the previous verses. Matthew Henry asserts, "Woes are denounced against prosperous sinners." Thus, the plural "you" does not refer to the disciples but the audience in the three previous woes: the rich, those filled and those laughing. Plummer comments that it is the wealthy who are commonly admired and praised by all who hope to win their favor. The praise of worldly men is no guarantee of merit. Rather it shows that those who have won it do not rise above the world's standard. Geldenhuys comments "when people are lauded by the unbelieving world, this really proves that such persons are not at peace with God, for only false prophets are popular with unbelieving mankind." for: Grk. gar, conj. their: masc. 3p-pl. of Grk. autos. fathers: pl. of Grk. ho patēr. See verse 23 above. The plural noun is used here in the sense of ancestors. regarded: Grk. poieō, impf., 3p-pl. See verse 2 and 23 above. The verb applies the phrase "speak well" to action in the past. Many versions translate the verb as "treated." A few have "praise/praised" (TLB, NLT, NMB). the false prophets: pl. of Grk. ho pseudoprophētēs, one who in God's name teaches or predicts what is false cf. Deut 13:1-5; 18:20-22). in: Grk. kata, prep., lit. "according to." See verse 23 above. the same way: neut. pl. of Grk. ho autos. False prophets were treated with approval because they said what wicked kings wanted to hear. Exell notes that an instance of this is found where Queen Jezebel honored false prophets (1Kgs 18:19), as did King Ahab (1Kgs 22:6). False prophets were especially active in the time of Jeremiah and ADONAI declared, 11 "For the house of Israel and the house of Judah have dealt very treacherously with Me," declares ADONAI. 12 They have lied about ADONAI and said, 'Not He; misfortune will not come upon us, nor will we see sword or famine.' 13 And the prophets are as wind, for the word is not in them. Thus will it be done to them!" (Jer 5:11-13 BR; cf. Jer 14:13-15) "The prophets prophesy falsely, and the priests rule on their own authority; and My people love it so!" (Jer 5:31 NASU). Plummer notes that just as the persecuted disciples are the representatives of the true Prophets, so the wealthy hierarchy whom all men flatter are the representatives of the false (cf. Jer 23:17; Isa 30:10; Mic 2:11). Many years later the apostle Paul will warn Timothy, " "For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, 4 and will turn away their ears from the truth and will turn aside to myths." (2Tim 4:3-4 NASU) Having stated who can and who cannot enter the Kingdom, Yeshua goes on to make known the principles that govern the Kingdom. Call to Love and Mercy, 6:27-36 Having stated who can and who cannot enter the Kingdom, Yeshua goes on to make known the principles and practices associated with citizenship in the Kingdom of God. In the Sermon on the Mount righteousness is viewed as contrasted with legalism, but in this sermon righteousness is defined through the prism of love. Some of the precepts seem startling if not shocking and contrary to common sense, certainly contrary to common behavior. Plummer opines that a State which endeavored to shape its policy in exact accordance with them would soon cease to exist ; and if individuals acted in strict obedience to them society would be reduced to anarchy (185). While it is important to avoid literalistic interpretations at the same time we must recognize that Yeshua says what he means and means what he says. He has high expectations for his disciples and submission to his authority requires careful consideration of how to live out our faith in accordance with those expectations. 27 "But I say to you, those hearing, love your enemies, do good to those hating you, Reference: Matthew 5:44. But: Grk. alla, conj., adversative particle used adverbially to convey a different viewpoint for consideration; but, on the other hand. I say: Grk. legō, pres. See verse 2 above. to you: Grk. humeis, pl. pronoun of the second person. The emphatic position of the pronoun shows that the contrast is between those on whom the Woes have been pronounced and the many disciples in the audience. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. hearing: Grk. akouō, pl. pres. part. See verse 18 above. The phrase "those hearing" alludes to the disciples of Yeshua who respect his authority and manifest a willingness to obey him. love: Grk. agapaō, pres. imp., 2p-pl., may mean (1) to have such an interest in another that one wishes to contribute to the other's well-being, even if it means making a personal sacrifice to do so; or (2) to take delight in, value, esteem. The first meaning is intended here. The verb occurs 13 times in Luke and only once has the second meaning (Luke 11:43). In classical antiquity the word group focused on preference and the verb meant simply "to prefer" (HELPS). However, its use in the LXX and in then in the apostolic writings gives the verb a deeper and richer meaning. In the LXX agapaō translates aheb, love, first in Genesis 29:32. The Hebrew verb aheb is a far more comprehensive word than agapaō. In the Tanakh aheb has a wide variety of uses much as the modern English word "love" (BDB 12f). In contrast agapaō, while generally devoid of strong emotion, contains the idea of devotion for the sake of another or acting only for the highest good of another. In the Besekh that devotion is often portrayed in sacrificial terms, particularly as an attribute of God (John 3:16, 35; 10:17; 14:21; Gal 2:20; 1Th 1:4; 2Th 2:16; Jude 1:1). your: Grk. humeis. enemy: Grk. ho echthros, adj., someone openly hostile or inimical toward another, properly an enemy. The term implies irreconcilable hostility, proceeding out of a "personal" hatred bent on inflicting harm (HELPS). In the Tanakh enemies are military opponents, the nations with which one is in a state of war. An enemy will could also be personal or religious. The enemies of Israel are also God's enemies (Ex 23:22; Josh 7:8; 2Sam 12:14). The ungodly man is the enemy of the righteous (Ps 5:8-10; 55:3) and of God (Ps 37:20; Rom 5:10). Hope for the future depends on deliverance from enemies and their destruction (Num 24:18; Ps 110:1-2; 132:18; Isa 62:8; Mic 5:9). In context the enemies of the disciples could include those Yeshua pronounced woes against, but a much wider scope is in view here. Yeshua is not commanding to have good feelings or affection for enemies, but rather to demonstrate a willingness to make a personal sacrifice for their welfare. Yeshua acknowledges the reality that a person could have an enemy, whether in the family, the neighborhood or the community. Soon he will quote the prophecy of Micah 7:6, "A man's enemies will be those of his own household" (Matt 10:36 NKJV). do: Grk. poieō, pres. imp., 2p-pl. See verse 2 above. good: Grk. kalōs, adv. See the previous verse. The adverb emphasizes that the doing of compassion should be with the same standard of excellence as would be done for friends. to those: m.pl. of Grk. ho. hating: Grk. miseō, pl. pres. part. See verse 22 above. you: Grk. humeis. Yeshua's statement does not represent a contrast to Torah, but actually alludes to an injunction in the Torah. "If you meet your enemy's ox or his donkey wandering away, you shall surely return it to him. If you see the donkey of one who hates you lying helpless under its load, you shall refrain from leaving it to him, you shall surely release it with him." (Ex 23:4-5) Torah requires decent treatment of animals (Deut 22:6) and a bad relationship with a neighbor should not undermine this care. In addition, acting with kindness toward an enemy is a spiritual principle in the Tanakh, as Paul will quote from Solomon, "If your enemy is hungry, feed him; if he is thirsty, give him a drink. For by doing so you will heap coals of fire upon his head" (Rom 12:20 TLV, quoting Prov 25:21-22; cf. 2Kgs 6:22). When enemies of the good news are in need, organizing a charitable response reflects the love of God and provides an opportunity for sharing the good news of salvation. A perfect example of this virtue is that Israel for decades has provided humanitarian aid and emergency relief to countries in need, including Communist countries where Jews have been persecuted and Muslim-majority countries with no diplomatic ties to Israel and who hate Israel. In obedience to Yeshua's call to demonstrate the goodness of God for all Christian compassionate ministries, whether operated by a church or an independent organization, respond to human need throughout the world with food, clothing, shelter and medical care, even in countries where Christians are persecuted. 28 bless those cursing you, pray concerning those mistreating you. Reference: Matthew 5:44. bless: Grk. eulogeō, pres. imp., 2p-pl., may mean either (1) to invoke divine favor on or for someone or thing or (2) to express high praise with a connotation of appreciation for divine beneficence. The first meaning applies here. The corresponding Heb. verb is barakh, which lit. means to kneel or to bless (BDB 138), first in Genesis 1:22. In the Tanakh barakh is an endowment of favor or beneficial power, ordinarily transmitted from the greater to the lesser, either from God to man (Gen 1:28; 9:1), from man to man (Gen 14:19) or parent to child (Gen 27:23). those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. cursing: Grk. kataraomai, pl. pres. part., to call down curses on someone. The verb does not refer to profanity as culturally defined. A curse is a wish for harm or misfortune (cf. Gen 3:14; Mark 11:14). In ancient thought the spoken word has intrinsic power which is released by the act of utterance and is independent of it. The person cursed is thus exposed to a sphere of destructive power. The Romans used to inscribe their curses on soft sheets of lead, then fold or roll them and throw them into a well, a grave, a spring, or some other place they thought to be close to the underworld. (See the article in New Scientist on an archaeological find in Israel.) you: Grk. humeis, pl. pronoun of the second person; i.e. Yeshua's disciples. Yeshua is not suggesting a religious formula. In this context blessing is both vertical and horizontal, the vertical being to seek God's grace for the one cursing and the horizontal for the conversation coming out of the mouth to be constructive and positive. In the LXX the kataraomai word group translates two different Hebrew words, arar and qalal (DNTT 1:416), both of which occur in the covenantal promise of ADONAI to Abraham, "I will curse [arar] him that curses [qalal] you" (Gen 12:3). The verb arar ('to curse,' BDB 76; Gen 3:14), is used principally of curses imposed by God or expected to be imposed by God (e.g., Gen 3:17; 4:11; 5:29; 9:25; 27:29; 49:7). The verb arar is used of man's cursing in Isaac's blessing on Jacob, "Cursed be those who curse you" (Gen 27:29). Blessing and cursing are further contrasted in Deuteronomy (27:15-26; 28:16-19). The verb qalal (to be slight, swift or trifling, BDB 886) typically occurs on the lips of men. Qalal appears in important Torah legislation. Cursing a blind person is forbidden (Lev 19:4). Anyone who curses his father or mother is to be put to death (Lev 20:9). Cursing God merits the death penalty (Lev 24:11, 15-16). Qalal is used to describe persons as lightly esteemed (2Sam 6:22), but more seriously to treat with contempt or to dishonor (Ex 21:17; 2Sam 19:44; Isa 8:21; 23:9). Yeshua could be alluding to a practice of non-believing Jews cursing his followers as occurred when the man Yeshua healed of blindness was put out of the synagogue (John 9:22, 34). The attitude of Jewish leaders became more and more antagonistic against anyone believing in Yeshua. Toward the end of the first century, as Pharisaic Judaism aggressively rejected the early Messianic Jewish followers of Yeshua, the grandson of Rabbi Gamaliel formulated the "prayer of the minim [heretics]" (Birkat Minim), which was inserted into what is known as the eighteen benedictions (Heb. Tefilat HaSh'moneh Esreh), thus making 19 benedictions (Berachot 28b). The benediction-curse is rendered as follows: "For the apostates let there be no hope. And let the arrogant government be speedily uprooted in our days. Let the noẓerim [Nazarenes] and the minim be destroyed in a moment. And let them be blotted out of the Book of Life and not be inscribed together with the righteous. Blessed art thou, O Lord, who humblest the arrogant" (Jewish Virtual Library). An Israeli scholar, Itzhak Shapira, quotes Rivka Nir, Early Christianity: The First 300 Years (2009), who explains the historical setting: "Although there are some who see Minim as a generic term for all who left the Pharisaic norms, most researchers conclude that the term is pointed toward Messianic Jews … The goal of this prayer of the minim was to send away the Notzrim [Nazarenes] from the Jewish society and from the synagogues. The minim did not want to curse themselves or to be cursed by others, and in order not to be in this situation they stopped going to the synagogues and being part of Jewish society." (21-22) Thus, Yeshua exhorts his followers not to manifest the hypocrisy of their unbelieving kinsmen. pray: Grk. proseuchomai, pres. mid. imp., 2p-pl. See verse 12 above. concerning: Grk. peri, prep., properly "all-around," and used with an spatial aspect of being near, or having to do with something, here the latter. In this construction the preposition indicates that what is expressed by the preceding verb holds so far forth as some person is concerned; about, concerning, with regard to, in reference to. those: pl. of Grk. ho. mistreating: Grk. epēreazō, pl. pres. part., to treat in an insolent or spiteful fashion; disparage, insult, mistreat. The verb alludes to the adversarial cursing. you: Grk. humeis. Bible versions "interpret" the exhortation here as "pray for" the mistreating ones. The mistranslation is apparently influenced by the appeal in Matthew 5:44 to "pray for," which has the Grk. preposition huper, "in behalf of," instead of peri. The content of the prayer urged here has a broader scope. Praying "for" someone might simply be praying for God to convict and bring the offender to repentance. Praying "about" includes praying "for," but also declares to God the nature of the offense (cf. 2Kgs 19:14-19) and appeals to God for both justice (cf. Luke 18:3-8; 1Pet 2:23) and His grace and wisdom to handle the situation according to Yeshua's guidance. 29 To the one striking you on the cheek, offer also the other; and from the one taking away your cloak, also do not withhold your tunic. Reference: Psalm 141:5; Matthew 5:39-40. To the one: Grk. ho, definite article, but used here as a relative pronoun. striking: Grk. tuptō, pres. part., to strike or smite, can range in meaning from a single non-fatal blow, to multiple blows as in 'pummel,' here the former. In the LXX tuptō translates Heb. nakah, to beat or smite, with the same range of meaning, including fatal blows (Ex 2:11, 13; 21:15; Deut 25:11). In Matthew the assault is an open-handed slap (Grk. rhapizō), but here it is a violent blow with the fist (Plummer). you: Grk. su, pronoun of the second person. on: Grk. epi, prep. the cheek: Grk. ho siagōn, the jawbone, cheek, jaw. In the Sermon on the Mount Yeshua specifies the right cheek, but in this sermon the distinction between left and right is immaterial. Yeshua does not make a distinction in response based on the identity of the perpetrator of the assault, because it could be a family member, neighbor, a synagogue or community leader, or a Roman official. In the Torah the one who inflicts an unprovoked physical assault is cursed (Deut 27:24). offer: Grk. parechō (from para, "beside," and echō, "to have"), pres. imp., to cause something to be present; furnish, offer, present, provide. The verb properly signifies to have close beside, i.e. give or offer in a "up-close-and-personal" way (HELPS). also: Grk. kai, conj. the other: Grk. ho allos, adj., other or another of something, used here of the opposite cheek. The instruction of Yeshua must have seemed contrary to the Torah, since God commanded that evil behavior by a neighbor be confronted (Lev 19:17; cf. Ps 50:21; Isa 1:17). The instruction for responding to an evil person is not unlike the response to a neighbor or brother (cf. Matt 18:15-17; Luke 17:3-4; Eph 4:25). The forbidden reaction is returning evil behavior with evil behavior (cf. Lev 19:18; Rom 12:17-21; 1Pet 2:21-23; 3:9; 4:14-16). There are three biblical examples of a godly man being struck on the face. ● In the first instance King Jehoshaphat of Judah and King Ahab of Israel met to discuss an alliance to fight against Aram. The two kings sought the advice of the prophet Micaiah concerning whether to instigate battle. The prophet Micaiah counseled against war and even prophesied defeat. In the confrontation between prophet and kings one of Ahab's officers struck Micaiah on the cheek for calling Ahab's advisors deceivers (1Kgs 22:24). Micaiah responded by saying that the proof of God's word would be in the fulfillment. ● The second instance occurred when Yeshua was on trial before Annas (John 18:20-23). Yeshua dared to instruct Annas on proper legal procedure and a member of the Temple security force struck Yeshua. Yeshua responded to the assault by asking the officer to justify his action. Yeshua's response to the slap is according to his own teaching in this sermon. Yeshua did not criticize the officer or respond in kind but asked the officer to conduct self-examination and consider what was actually happening in the hearing. ● The third instance occurred when Paul was brought before a council of Judean leaders. Paul began with an opening statement that defended his innocence, but the high priest ordered that Paul be struck in the mouth (Acts 23:1-3). Paul responded by rebuking the high priest. Paul was a Jew who lived in accordance with the laws of strict Judaism, and he expected the same of other Jews. The Torah requires that evil behavior by a neighbor be confronted (Lev 19:17-18). So, Paul pointed out that the order to hit him was clearly illegal. In these stories the striking occurs because of speaking the truth. None of these cases indicate the victim offering the other cheek to be hit. Moreover, Yeshua does not say "ask the offender to hit your other cheek." Thus, Yeshua's command to "present the other cheek" appears to be idiomatic for maintaining a passive posture rather than reacting in anger. Conversely, the striking occurred because of speaking, so the disciple should not allow the striking to silence the word of God. Therefore, the verbal clause does not mean actually inviting further assault, but remaining face-to-face to speak truth in love (cf. Eph 4:25-27; 1Pet 2:23). and: Grk. kai. from: Grk. apo, prep. the one: Grk. ho. taking away: Grk. airō, pres. part., may mean (1) to cause to move upward; raise up, lift; or (2) move by lifting or taking from one position to another; take away, remove, carry off. The second meaning applies here. In Matthew the taking is the result of legal action, but here the taking results from robbery (Nicoll). Likewise Plummer notes this taking is an act of violence because the most valuable garment is taken first. your: Grk. su. cloak: Grk. himation, an outer covering for the body, generally used of clothing or apparel, typically made of wool, without reference to its quality. The common translation of "coat" could be misleading to modern readers. In the LXX himation translates primarily Heb. beged, meaning both the outer garment and or as a whole, first in Genesis 27:27 (DNTT 1:316). In the Tanakh beged meant garment, clothing, raiment, or robe of any kind, from the filthy clothing of the leper to the holy robes of the High Priest, the simplest covering of the poor as well as the costly raiment of the rich and noble (BDB 94). also: Grk. kai. do not: Grk. mē, adv., a particle of qualified negation, subjective in nature, involving will and thought; not. withhold: Grk. kōluō, aor. subj., to stop someone from doing something; forbid, hinder, prevent. your: Grk. su. tunic: Grk. ho chitōn, an under-garment worn next to the skin. The common translation of "shirt" could be misleading to modern readers. In the LXX chitōn translates Heb. kethoneth, "tunic," the principal ordinary garment made of linen and extended to just above the ankles. The inner tunic was worn next to the skin by both men and women (BDB 509). Yeshua, like other Jewish men of his day, wore two garments. Yeshua is not saying that a disciple should never be concerned about injustice. Paul claimed his right as a Roman citizen to a fair trial when faced with a capital charge (Acts 25:8-11) and indeed the government has a responsibility to protect the rights of its citizens (Rom 13:1-4). Yet, disciples are called to be shalom-makers (Ps 34:14; Matt 5:9; Rom 14:19; Heb 12:14; 1Pet 3:11) and sometimes creating shalom requires personal sacrifice. The principle of sacrificial love (verse 27 above) fixes the nature and limit of one's response (Geldenhuys). Plummer comments that we must look beyond the "letter" of Yeshua's words and consider the spirit of the instruction. "Resistance of evil and refusal to part with our property must never be a personal matter. So far as we are concerned we must he willing to suffer still more and to surrender still more. It is right to withstand and even to punish those who injure us: but in order to correct them and protect society; not because of any personal animus. It is right also to withhold our possessions from those who without good reason ask for them; but in order to check idleness and effrontery; not because we are too fond of our possessions to part with them. So far as our personal feeling goes, we ought to be ready to offer the other cheek, and to give, without desire of recovery, whatever is demanded or taken from us. Love knows no limits but those which love itself imposes. When love resists or refuses, it is because compliance would be a violation of love, not because it would involve loss or suffering." (185) 30 Give to everyone asking of you, and from the one taking away what is yours, do not demand it back. Reference: Matthew 5:42. Give: Grk. didōmi, pres. imp. See verse 4 above. to everyone: Grk. pas, adj. See verse 10 above. asking: Grk. aiteō, pres. part., to ask in expectation of a response; ask, ask for, request. of you: Grk. su, pronoun of the second person. The command rests on the reality that all good things in our possession come from God (Jas 1:17) and therefore we are stewards of His gifts. Thus, the command essentially expects disciples to have an attitude of generosity since God has been so generous with us. Of course, our being able to give depends not only on what is asked, but upon who asks it (Plummer). Some things must not be conceded to any one. No act of giving that could result in sin can be justified. and: Grk. kai, conj. from: Grk. apo, prep. the one: Grk. ho, definite article, but used here as a relative pronoun. taking away: Grk. airō, pres. part. See the previous verse. what: Grk. ho. is yours: pl. of Grk. sos, possessive pronoun of the second person. do not: Grk. mē, adv. demand it back: Grk. apaiteō, pres. imp., to ask back, ask what is my due, demand back. In contrast to the former command which depends on voluntary asking, here the command focuses on response to the forcible taking mentioned in the previous verse. A crime victim might confront a robber if safety could be assured, but it is better to appeal to proper authority to handle the demand for return. Since the disciple's property belongs to God, then stealing it will result in God's judgment. 31 And as you desire that men should do to you, do likewise to them. Reference: Matthew 7:12. And: Grk. kai, conj. as: Grk. kathōs, adv. emphasizing similarity, conformity, proportion or manner; as, just as. you desire: Grk. thelō, pres., 2p-pl., to have a desire for something or have a purpose for something; will, wish, desire. that: Grk. hina, conj. See verse 7 above. men: pl. of Grk. ho anthrōpos. See verse 5 above. should do: Grk. poieō, pres. subj., 3p-pl. See verse 2 above. to you: Grk. humeis, pl. pronoun of the second person. do: Grk. poieō, pres. imp., 2p-pl. likewise: Grk. homoiōs, adv., likewise, in similar manner, similarly. to them: 3p-pl. of Grk. autos, personal pronoun. This maxim of altruism has been called "the Golden Rule." The Golden Rule can be found in Jewish writings as early as the Apocryphal book of Tobit (third century BC), "What you hate, do to no one" (Tobit 4:15). The great Sage Rabbi Hillel in the generation before Yeshua, is quoted as saying, "What is hateful to you, do not do to your neighbor: that is the whole Torah, the rest is commentary" (Shabbat 31a). However, Yeshua purposely presented this rule in an active sense, rather than the passive sense used by his predecessors. According to the passive model a person need do nothing, but the active model enjoined by Yeshua requires consideration of how the disciple wants to be treated and then purpose to do those things to others. Bolt comments, "This counter-cultural behaviour will be a distinctive mark of following Jesus. Even sinners behave with civility to those they love, but loving and doing good to enemies is a mark of the children of the Most High, who will appropriately reward them in the kingdom of God. His children know that he has been merciful to them, and by receiving mercy, they are enabled to reflect his mercy to others." 32 And if you love those loving you, what credit is it to you? For even sinners love those loving them. Reference: Matthew 5:46. And: Grk. kai, conj. if: Grk. ei, conj. See verse 7 above. you love: Grk. agapaō, pres., 2p-pl. See verse 27 above. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. The reference likely means "only those," thereby limiting the recipients. loving: Grk. agapaō, pl. pres. part. you: Grk. humeis, pl. pronoun of the second person. This mutual exchange of love could be called "reciprocal altruism." what: Grk. poios, interrogative pronoun in reference to a class or kind, of what kind? of what sort? credit: Grk. charis, may mean (1) disposition marked by inclination to generosity; or (2) a benefit conferred freely as an expression of good will. The second meaning applies here. The noun is equivalent to recompense or reward (Thayer). is it: Grk. eimi, pres. See verse 3 above. to you: Grk. humeis. Plummer notes that the word "credit" may be understood either of the gratitude of the persons loved or of the favor of God, the latter being better. For: Grk. gar, conj. See verse 23 above. even: Grk. kai. sinners: pl. of Grk. hamartōlos, adj., one who fails to meet religious or legal standards; sinful, sinner; also an outsider relative to the "in-group." In the LXX hamartōlos is used first in Genesis 13:13 of the wicked citizens of Sodom, and thereafter of someone who willfully violated God's holy standards (Num 16:38; 32:14; Deut 29:19), and which tended toward habitual practice (Ps 1:1; 51:13). Among the Pharisees the definition of "sinner" was extended to include persons who consistently violated traditions they considered important. Matthew's version of the sermon has "tax-collectors." love: Grk. agapaō, pres., 3p-pl. those: pl. of Grk. ho. loving: Grk. agapaō, pl. pres. part. them: 3p-pl. of Grk. autos, personal pronoun. The world operates by this Quid Pro Quo ("something for something") philosophy. All four uses of "love" in this verse imply acting in a sacrificial manner, but it is tempered by an expectation of equivalent return. This manner of determining equivalency is problematic since what might be considered sacrifice to one might be regarded as ordinary or minimal to another. 33 For if also you do good to those doing good to you, what credit is it to you? Even sinners do the same. Reference: Deuteronomy 6:18; Matthew 5:46. Yeshua repeats the axiomatic proverb, but substitutes a different emphasis. For: Grk. gar, conj. See verse 23 above. if: Grk. ean, conj. that serves as a conditional particle and produces an aspect of tentativeness by introducing a possible circumstance that determines the realization of some other circumstance. also: Grk. kai, conj. you do good: Grk. agathopoieō, pres., 2p-pl. See verse 9 above. The verb does not necessarily denote sacrificial action, but certainly actions that would be defined in the Torah as good or beneficial consistent with the standard of righteousness (e.g. Lev 19:9-18). to those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. As in the previous verse the reference likely means "only those," thereby limiting the recipients. doing good: Grk. agathopoieō, pl. pres. part. to you: Grk. humeis, pl. pronoun of the second person. what: Grk. poios, interrogative pronoun. See the previous verse. credit: Grk. charis. See the previous verse. is it: Grk. eimi, pres. See verse 3 above. to you: Grk. humeis. Even: Grk. kai. sinners: pl. of Grk. hamartōlos, adj. See the previous verse. do: Grk. poieō, pres., 3p-pl. See verse 3 above. the same: Grk. ho autos, personal pronoun. The mutual exchange principle of altruism that drives the doing between sinners does not lessen the quality of the "good." 34 And if you lend to those from whom you expect to receive, what credit is it to you? Even sinners lend to sinners that they might receive back the equivalent. The third illustration has no parallel in Matthew. And: Grk. kai, conj. if: Grk. ean, conj. you lend: Grk. daneizō, aor. subj., 2p-pl., to lend money upon interest (Plummer). In the LXX daneizō occurs first in Deuteronomy 15:6 to translate Heb. abat, to take or give a pledge, but primarily translates Heb. lavah, to join, borrow or lend (Deut 28:12, 44; Neh 5:4; Ps 37:21, 26; Prov 19:17; 22:7; Isa 24:2). God decreed that loans to fellow Israelites be without interest, although interest could be charged to Gentiles (Ex 22:25; Lev 25:36-37; Deut 23:19-20). The loaning of money, a type of banking service, began very early in antiquity. In the Code of Hammurabi, king of Babylon c. 1792–1750 B.C. (perhaps the same as Amraphel, Gen 14:1), Law 100 stipulated that: "Anyone borrowing money shall, on the day of settlement, repay the same to his creditor, with interest, according to the memoranda of his contract [for payment]." A normal interest rate was 20% (cf. Gen 47:24; Lev 5:16; 22:14; 27:31), although 33% was allowed (CH Law 88). to those from: Grk. para, prep. See verse 19 above. whom: Grk. hos, relative pronoun. See verse 2 above. you expect: Grk. elpizō, pres., 2p-pl., to look for; hope, expect. to receive: Grk. lambanō, aor. inf. See verse 4 above. Yeshua alludes to the exercise of discretion, that is, lending to those with the ability to repay. The expectation of repayment could allude to the exact amount loaned or might include any interest charged. There were times in Israelite history when lenders were accused of charging interest contrary to the Torah prohibition (Neh 5:7; Prov 28:8; Ezek 18:8, 13; 22:12). what: Grk. poios, interrogative pronoun. See verse 32 above. credit: Grk. charis. See verse 32 above. is it: Grk. eimi, pres. See verse 3 above. to you: Grk. humeis, pl. pronoun of the second person. Even: Grk. kai. sinners: pl. of Grk. hamartōlos, adj. See verse 32 above. lend: Grk. daneizō, pres., 3p-pl. to sinners: pl. of Grk. hamartōlos. that: Grk. hina, conj. See verse 7 above. they might receive back: Grk. apolambanō, aor. subj., 3p-pl., to receive from, receive as one's due. the equivalent: Grk. ho isos, equal of amount, size or status; equal, equivalent, identical. The practice of lending money presumes repayment in full. A loan cannot be considered repaid unless the borrower returns the same either in amount or value. 35 But love your enemies, and do good, and lend, despairing nothing; and your reward will be great, and you will be sons of Elyon; because He is kind to the ungrateful and evil. Reference: Deuteronomy 15:6-10; Proverbs 19:17; Matthew 5:44. Yeshua returns to his ethical imperative asserted in verse 27 and affirms the high standard of the Torah with three authoritative commands. The present tense of the commands emphasizes to start and maintain the action so that it becomes habitual. But: Grk. plēn, conj. See verse 24 above. love: Grk. agapaō, pres. imp., 2p-pl. See verse 27 above. your: Grk. humeis, pl. pronoun of the second person. enemies: pl. of Grk. echthros. See verse 27 above. In spiritual terms the noun would include all those who reject the God of Israel and live in a manner contrary to God's will. The religious Jew in the first century sometimes treated Gentiles (especially the Romans) as enemies (cf. Acts 10:28; 11:2-3; Gal 2:15). Yet, the Torah calls Israelites to love the stranger and alien in practical ways, because God does (cf. Lev 19:34; Deut 10:18). Yeshua's exhortation reminds his disciples that they didn't have to like someone or even be in favor with them to act for their welfare. and: Grk. kai, conj. do good: Grk. agathopoieō, pres. imp., 2p-pl. See verse 9 above. The verb emphasizes doing what will benefit others. There is no exception to the Torah command to do good to others (Deut 6:18; Ps 34:14). Since all good things come from God (Gen 1:31; Ps 73:1; Jas 1:17), then the doing of good makes one an agent of God's goodness. The expectation of doing good is proportional to one's ability or resources as God has provided (cf. Num 10:32). and: Grk. kai. lend: Grk. daneizō, pres. imp., 2p-pl. See the previous verse. In the Sermon on the Mount Yeshua says, "do not turn away from the one wanting to borrow from you" (Matt 5:42). There is an important difference between the words "lend" and "borrow." "Lend" means to loan money. The verb "borrow" can mean borrowing an object, such as a tool, which must be returned to the owner, or borrowing something such as money or flour, which must be returned in kind. One is not actually returning the same flour, but the same amount. Yeshua may have had in mind two different provisions in the Torah regarding lending. First, God promised that Israel would lend to many nations (Deut 15:6). The noun "nations" (Heb. goyim) could refer to political states or to Gentile people groups, but in either case the recipients are not followers of Torah commandments. So the decision to lend is based on need without being influenced by political or religious differences. Second, Yeshua may also have the Torah legislation in mind concerning lending to the poor: 7 "If there is a poor man among you—any of your brothers within any of your gates in your land that ADONAI your God is giving you—you are not to harden your heart or shut your hand against your poor brother. 8 Rather, you must surely open your hand to him and you must surely lend him enough for his need—whatever he is lacking. 9 Watch yourself, so there is no unworthy thing in your heart saying, 'The seventh year, the year of canceling debts, is near,' and your eye is evil against your poor brother and you give him nothing. Then he may call out to ADONAI against you, and it will be a sin upon you." (Deut 15:7-9 TLV) The Torah passage alludes to the requirement that debts be canceled after six years (Deut 15:1). However, in the time of Hillel (during Yeshua's youth), poor Israelites were unable to obtain needed loans before the Sabbatical year, because the creditor would have to cancel the debt before it was repaid. In response Hillel instituted the prosbul, a deed whereby a creditor transferred his debts to the Beth Din, which were then regarded as though already collected from the debtor, so that the seventh year did not cancel them (Kiddushin 26b, Gittin 36a-b; Shebiith 10:4). This was done only if the debtor possessed land. Hillel reasoned that, because of the people's disobedience, annulling the Torah would produce a greater good (more loans) than following it. despairing: Grk. apelpizō, pl. pres. part., experience loss of hope, despair of. The verb is rare in Jewish literature (Isa 29:19; 2Macc 9:18; Sirach 22:21; Judith 9:11) and occurs only here in the Besekh. nothing: Grk. mēdeis, adj. (from mē, "not" and heis, "one"), not even one, none. The common translation of "expecting nothing in return" (CEB, CJB, CSB, ESV, LSB, NASB, NET, NRSV, RSV, TLV), which would mean lending without a requirement for repayment, is totally contrary to biblical ethics and common sense. The ASV has the simple but accurate translation: "never despairing." Plummer suggests the verbal phrase in this context may mean either "never doubting that God will requite you," or "never despairing about your money." Yeshua commanded his disciples to follow Torah and be willing to make loans, even in the year before the year of remission. The implication is that they should also cancel loans in accordance with Torah and not take advantage of the prosbul. Therefore Yeshua enjoins his disciples to be generous and not to despair if the loan is never repaid fully. In a footnote Plummer points out that historically Christian interpretation treated the verbal phrase here as meaning not to expect interest on the loan (188). Thus, Popes and Church councils have repeatedly condemned the taking of any interest whatever for loans. As loans could not be had without interest and Christians were forbidden to take it, money-lending passed into the hand of the Jews, and added greatly to the general disdain in which Jews were held. and: Grk. kai. your: Grk. humeis. reward: Grk. misthos. See verse 23 above. will be: Grk. eimi, fut. mid. See verse 3 above. great: Grk. polus, adj. See verse 17 above. Solomon wrote "He who shows favor to the poor lends to ADONAI, and ADONAI will repay him for what he has given" (Prov 19:17 BR). In the Torah legislation on lending a reward is promised for being generous toward the poor: "God will bless you in all your work and in all your undertakings" (Deut 15:10). and: Grk. kai. you will be: Grk. eimi, pres. mid., 2p-pl. sons: pl. of Grk. huios. See verse 5 above. The noun is used here in the sense of "having the characteristics of." of Elyon: Grk. Hupsistos, adj., a superlative that means being positioned at the uttermost upward point in status, generally translated as "Most High" as a name for God. In the LXX hupsistos translates Heb. Elyon, Highest, Most High, first in Genesis 14:18, where Melchizedek is identified as the priest of El Elyon. Elyon occurs some 30 times in the Tanakh as a synonym of Elohim and YHVH (e.g. Num 24:16; Deut 32:16). The appellation "sons of God" is first given to characterize the "sons of Israel" (Hos 1:10). In Matthew 5:9 shalom-makers are called "sons of God." because: Grk. hoti, conj. He: Grk. autos, personal pronoun. is: Grk. eimi, pres. kind: Grk. chrēstos, adj. (from chráomai, "to furnish what is suitable, useful"), good, serviceable or useful. to the ungrateful: pl. of Grk. ho acharistos, adj., without God's grace or favor, which results in unthankfulness; ungrateful (HELPS). and: Grk. kai. evil: Grk. ponēros, adj. See verse 22 above. In the Genesis account Elyon is credited with delivering the enemies of Abraham into his hands (Gen 14:20). However, Elyon is also credited with establishing boundaries for all the nations and providing their inheritance (Deut 32:8; cf. Acts 17:26). Elyon is the ruler over all the earth (Ps 47:2; Dan 4:17, 25, 32; 5:21), so even the worst sinners are beneficiaries of God's grace and care. In Matthew the generosity and goodness of God is manifested by providing sunshine and rain to the entirety of planet Earth without discriminating between the evil and the good (Matt 5:45). While in Lystra the apostle Paul reiterated the goodness of God to the pagan residents by saying, "He has not left Himself without witness, doing good, giving rains to you from heaven and fruitful seasons, filling with food and your hearts with gladness" (Acts 14:17 BR). 36 Be merciful, just as your Father is merciful. Be: Grk. ginomai, pres. mid. imp., 2p-pl. See verse 1 above. The focus of the verb is on becoming. The following virtue should be manifested in every increasing measure. merciful: pl. of Grk. oiktirmōn, adj. (from the verb oiktirō, have compassion, show pity or mercy), tender concern for one in trying circumstances; compassionate, merciful. just as: Grk. kathōs, adv. See verse 31 above. your: Grk. humeis, pl. pronoun of the second person. Father: Grk. patēr. See verse 23 above. The noun is used here in reference to God, which emphasizes both His activity as creator and sustainer. In the Besekh the capitalized "Father" is a circumlocution for the God of Israel. While God gave physical life to mankind (cf. Acts 17:28), He is only Father in a spiritual and covenantal sense in relation to Israel and the followers of Yeshua (Matt 6:9; John 14:21; Rom 1:7). God's paternal relationship to Israel is affirmed many times in the Tanakh (e.g., Ex 4:22; Deut 1:31; 8:5; 32:6; Isa 43:6; 63:16; 64:8; Jer 3:19; 31:9; Hos 1:10; Mal 1:6; cf. 2Cor 6:18). is: Grk. eimi, pres. See verse 3 above. merciful: pl. of Grk. oiktirmōn, adj. The word occurs in only two verses in the Besekh (also Jas 5:11), as an attribute of God. The word occurs 15 times in the LXX for Heb. words derived from rechem ("womb"): rachum ("compassionate," Ex 34:6, +11t), racham ("compassion," 2Chr 30:9); and rachamani ("compassionate," Lam 4:10), but also for Heb. chanan (Ps 109:12, "show favor, be gracious") (DNTT 2:598; ABP). The word appears most frequently in the Psalms (78:38; 86:15; 111:4; 112:4; 145:8). The sermon in Matthew has "be perfect as your heavenly Father is perfect" (Matt 5:48). The emphasis in this sermon on being merciful as the Father is not incompatible with the idea of the Father being perfect. Indeed, the perfection of God is demonstrated by mercy. Contrary to man it is in God's nature to be merciful. As illustrated in the previous verse God demonstrates His mercy by sustaining human life on planet earth regardless of individual character. Caution on Judgment, 6:37-45 37 "And do not judge, and you will never be judged; and do not condemn, and you will never be condemned. Release, and you will be released. Reference: Matthew 7:1. And: Grk. kai, conj. do not: Grk. mē, adv. See verse 29 above. judge: Grk. krinō, pres. imp., 2p-pl., may mean (1) make a selection, (2) subject to scrutiny and evaluation of behavior, or (3) draw a conclusion with focus on the mental processing. The second meaning applies here with an emphasis on condemnation. A continuum of judgment may be defined: observe, distinguish, evaluate, analyze, and decide, with the result being positive or negative. The imperative mood indicates an authoritative command, and the present tense stresses starting and maintaining the virtue. In the LXX krinō is used mainly to translate Heb. dîn, rîb and shaphat (DNTT 2:363). Dîn means not only to judge (in a legal sense, Ruth 4:1-3), but also to punish, wrangle, vindicate and obtain justice for someone (Gen 15:14; 30:6; Deut 32:36; 2Sam 19:9; Ps 54:3; Jer 5:28). Rîb means to contend, strive, quarrel, to plead a legal case (Gen 26:21; Jdg 8:1; 21:22; 1Sam 24:16). Shaphat occurs the most frequently and means to judge in a legal sense or to govern (Gen 16:5; 18:25). Since Yeshua spoke in Hebrew he probably used the verb shaphat. "Do not act as a judge to condemn" (cf. Ps 109:31). Application of the command needs to be clarified in context of Scripture. Since Yeshua did not come to nullify the Torah, then there is no intention of eliminating the practice of jurisprudence or ceasing the doing of justice for victims as is happening in many modern American cities. In the Torah God mandated the appointment of judges (Deut 16:18) and prescribed the process of jurisprudence to assure a just outcome. For the Torah principles of due process see my article Biblical Justice. Yeshua also did not proscribe the prophetic rebuke of wicked behavior such as conducted by Yochanan the Immerser (Matt 14:3-4) or himself (Matt 23:13-32). Moreover Yeshua will announce that in his kingdom the apostles will have a judging role over the twelve tribes of Israel (Luke 22:30). In addition, Yeshua will define a procedure for judging misconduct in the Body of Messiah (Matt 18:15-20; Luke 17:3). Therefore, the judging prohibited here may be (1) presuming to act as a judge or arbiter without proper appointment (cf. Luke 12:14); (2) "unjust judgment" (Lev 19:15), i.e., judgment that violates the principles of due process, such as assuming guilt without evidence; or (3) being critical by allowing perception and prejudice to determine evaluation (verse 41 below). The prohibition must also be considered in relation to the object of judging. Disciples do not have authority to judge those outside the Congregation of Messiah. Yochanan and Yeshua could issue prophetic judgments against prominent men because they belonged to the covenant people. Neither Yeshua nor the apostles uttered any condemnation of Caesar or Roman governors, even though their wicked lifestyles are well known. The apostle Paul demonstrated this distinction in judging in his treatment of sin in the congregation at Corinth: "11 But now I have written to you not to associate with anyone bearing the name "brother" if he is an immoral man, or a coveter, or an idolater, or a reviler, or a drunkard, or a swindler; not even to eat with such a one. 12 For what is it to me to judge those outside? Do you not judge those within you? 13 But those outside, God will judge. Remove the evil from among yourselves." (1Cor 5:11-13 BR) and: Grk. kai. you will never: Grk. ou me, lit. "not, not." This combination of negative particles is the strongest form of negation in the Greek language; "not ever." be judged: Grk. krinō, aor. pass. subj., 2p-pl. The subjunctive mood is used here to stress the emphatic negation. Ultimate justice is ascribed to God, who is both Lord and Judge (Gen 31:53; Deut 1:17; Jdg 11:27; 2Sam 18:31; Ps 7:12; cf. Rom 2:16). Those who "judge" contrary to the standard of Yeshua will in turn be "judged," not by men, but by God. The disciple who takes it on himself to judge what another does usurps the place of God (Rom 14:10) and therefore becomes answerable to Him. Yeshua will be the judge of his people (John 5:22). The Son's judgment is portrayed in the harvest parables (Matt 3:11-12; 13:24-50), the three parables of Matthew 25 and the declaration of Paul that "we all" (those belonging to Messiah) must stand before the judgment seat of the Messiah at his Second Coming (2Cor 5:10). In post-millennial judgment (Rev 4:2; 20:11) all who have ever died will be judged by what is written in the books of life and works. Paul probably refers to this final judgment when he uses the phrase "the judgment of God" (Rom 2:2-3; 14:10). and: Grk. kai. do not: Grk. mē. condemn: Grk. katadikazō, pres. imp., 2p-pl., to find guilty, condemn. The verb stresses condemning in a personal manner that is highly specific (HELPS). The verb thus means to find guilty of something and is the opposite of dikaioō ("to acquit") (DNTT 2:370). In the LXX katadikazō translates three different Hebrew verbs: (1) rasha, condemn as guilty (Job 34:29; Ps 37:33; 94:21) and its adjective rasha (Ps 109:7); (2) avath, deprive of justice (Lam 3:36); (3) chub, to be guilty (Dan 1:10). Yeshua's prohibition with this specific verb may reflect the declaration of Wisdom of Solomon 12:15, "You [God] are righteous, and you rule all things righteously, deeming it alien to your power to condemn anyone who does not deserve to be punished" (NRSVUE). Liefeld suggests that the addition of this prohibition clarifies what Yeshua meant by "do not judge." For example, only God has the authority to condemn anyone to Hell. and: Grk. kai. you will never: Grk. ou mē. be condemned: Grk. katadikazō, aor. pass. subj., 2p-pl. Being saved includes assurance of being free from the condemnation of God (Rom 5:18; 8:1; 1Cor 11:32). Conversely, ignoring the instruction of Yeshua and his apostles creates a danger of condemnation (Rom 2:1; 13:2; 1Tim 3:6). The most terrible pronouncement that anyone will ever hear is "depart from me, I never knew you" (Matt 7:23) and "Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels" (Matt 25:41). Release: Grk. apoluō, pres. imp., 2p-pl., may mean (1) to set free from a condition or obligation; release, deliver, free; (2) cause to depart from a place; send off, dismiss; (3) dissolve a marriage relationship, of divorce at a husband's initiative; or (4) of departure from a place; go off, leave. The first meaning applies here. The great majority of versions translate the verb as forgive, even though the regular word for "forgive" is aphiēmi (e.g. Matt 6:12; 18:35; Luke 17:3). A few versions have "release" (ASV, MJLT, YLT). MW has "set free." The command could have both a literal and spiritual application. As a literal application the command could intend that disciples honor the Torah commandment to cancel debts and release slaves (Deut 15:1, 12-17; 31:10). BAG translates the verb here as "pardon your debtors," given its use in Matthew 18:27 for releasing a debtor (96). See my article Freedom from Slavery. The implication of the command is that disciples should cancel debts as promised in the Lord's Prayer (Matt 6:15b) and not take advantage of the legal device invented by Hillel to avoid the cancellation of debt (see the note on verse 35 above). In a spiritual application the command can have the sense of pardoning offenses. Apoluō is rare in the LXX, but it is used once in the sense of being released from the penalty of sin (2Macc. 12:45). AMPC defines the verb as "give up resentment, let it drop." Thus, the verb depicts the releasing of anger toward another person, as Yeshua says, "Whenever you stand praying, forgive, if you have anything against anyone" (Mark 11:25 NASU; cf. Matt 18:35). The verb here does not mean to offer forgiveness to someone without their confession (Luke 17:3; 1Jn 1:9). God wants forgiveness to be a lifestyle (Matt 18:21-22; Luke 17:4). See my article Reconciling a Broken Relationship. and: Grk. kai. you will be released: Grk. apoluō, fut. pass., 2p-pl. The principle of reciprocity echoes similar statements in Matthew 6:14-15 and Mark 11:25. God conditions His forgiveness on our willingness to forgive. This principle is graphically illustrated in the parable of forgiveness in Matthew 18:23-35. Moreover, the promise has a temporal application in that God can heal the broken heart and remove resentment by the cleansing of the Holy Spirit. See my article Overcoming Resentment. 38 Give, and it will be given to you, a good measure, pressed down, shaken together, running over they will pour into your bosom. For with that measure you measure it will be measured to you." Reference: Matthew 7:7. Give: Grk. didōmi, pres. imp., 2p-pl. See verse 4 above. The command to give probably summarizes the four action virtues commanded in verses 35-36. In addition the plural form of the verbs and the plural pronouns may reflect corporate action of congregations and the corresponding benefit or reward as well. and: Grk. kai, conj. it will be given: Grk. didōmi, fut. pass. to you: Grk. humeis, pl. pronoun of the second person. a good: Grk. kalos, adj., meeting a high standard, attractively good; good that inspires or motivates others to embrace what is lovely, beautiful, or praiseworthy (HELPS). measure: Grk. metron, a device used to meet a standard for determination of amount or dimension, used here fig. of a measured extent or amount. HELPS says the term is the controlling basis by which something is determined as acceptable or unacceptable. The following three characteristics of a "good measure" are derived from the measuring of dry goods, e.g. grain or fruit products as figs or grapes. Taken together they represent a generous provision and distribution. pressed down: Grk. piezō, perf. pass. part., press down, press together, as in a measure. The verb occurs only here in the Besekh. The verb depicts pressing down with the hand to assure that more might be put into the measure. The verb was also a common medical term for pressing strongly on a part of the body, and opposed to touching gently (Vincent). shaken together: Grk. saleuō, perf. pass. part., to agitate, shake thoroughly. The purpose in this action is to make the measure more compact, and thus assuring more space for added grain. running over: Grk. huperekchunnō, pres. pass. part., pour out so that it overflows. The verb occurs only here in the Besekh. Lightfoot suggests the verb may allude to the measurement of grain offerings in the temple. The accompanying grain offering for a lamb was a tenth of an ephah (Lev 6:20; Num 28:29). However, the vessel for measuring was actually less than a tenth and only when heaped to the point of spilling on the floor did it amount to a tenth. Thus all grain measures were heaped (Menachot 87a; 90a). they will pour: Grk. didōmi, fut., 3p-pl., "give or put." into: Grk. eis, prep. your: Grk. humeis. bosom: Grk. kolpos, the front of the body between the arms, the bosom. In the LXX kolpos translates Heb. cheq, bosom (Gen 16:5; Ex 4:6). In context the term applies to the upper part of the chest where a garment naturally folded to form a "pocket" (HELPS). An example of this procedure is when Boaz poured six measures of barley into the garment of Ruth (Ruth 3:15). For: Grk. gar, conj. with that: Grk. hos, relative pronoun. measure: Grk. metron. you measure: Grk. metreō, pres., 2p-pl., to determine the extent of meeting a standard, with the focus on determining conformity, to measure out, i.e., to give by measure. it will be measured: Grk. antimetreō, fut. pass., measure in return, give equivalent measure. The verb emphasizes both proportionality and reciprocity. The verb occurs only here in the Besekh. to you: Grk. humeis. God will use the individual's standard to determine the reward. The depiction of a generous return probably reflects God's promises of blessing for giving to the poor (Deut 24:19; Prov 22:9; 28:27). Barnes observes that "the man who is liberal will find others liberal to him in dealing with them, and when he is also in circumstances of want. A man who is himself kind to the poor, who has that "character" established, will find many who are ready to help "him" abundantly when he is in want. He that is parsimonious, close, stubborn, will find few or none who will aid him." 39 And he spoke also a parable to them: "Can this be, a blind man able to lead a blind man? Will not both fall into a pit? Reference: Matthew 15:14. And: Grk. de, conj. he spoke: Grk. legō, aor. See verse 2 above. also: Grk. kai, conj. a parable: Grk. parabolē, a brief and instructive saying full of substance, or meaning involving some likeness or comparison to encourage a new perspective, sometimes with admonitory force; illustration, parable, or proverb. In the LXX parabolē translates Heb. mashal, oracle, parable, proverb, first in Numbers 23:7. to them: 3p-pl. of Grk. autos, personal pronoun. In this parabolic analogy Yeshua employs an absurd scenario. Can this be: Grk. mēti (from mē, "not, and tis, "anything"), interrogative particle expecting a negative answer; "can this be?" "is not this?" a blind man: Grk. tuphlos, adj., inability to see; blind. The adjective can be applied both literally (John 9:1) and figuratively (John 9:39-41). able: Grk. dunamai, pres. mid., the quality or state of being capable. to lead: Grk. hodēgeō, pres. inf., be of help in reaching a destination, used here in a physical sense; guide, lead. Vincent notes that the verb combines the ideas of leading in a literal sense and instructing (cf. Acts 8:31; Rev 7:17). a blind man: Grk. tuphlos. Will not: Grk. ouchi, adv., an emphatic interrogative particle; not, not at all, definitely not. The effect of the negative particle is to dismiss something as non-factual (HELPS). both: Grk. amphoteroi, adj., both of two, both the one and the other. fall: Grk. empiptō, fut. mid., 3p-pl., to fall (in, into), always in the context of peril. into: Grk. eis, prep. a pit: Grk. bothunos, a hole in the ground. Bible versions are divided between translating as "ditch" and "pit." Plummer, preferring the latter translation, notes that the land of Israel was full of such things, open wells without walls, unfenced quarries, and the like. In the LXX bothunos translates three terms: Heb. pachatha, pit, (2Sam 18:17; Isa 24:17; Jer 48:28, 43-44); Heb. geb, pit, ditch, trench (2Kgs 3:16); and Heb. bor, pit, cistern, well (Isa 51:1). Yeshua applied the parable of the blind leading the blind to the Pharisees (Matt 15:12-14; cf. Rom 2:17-21). 40 A disciple is not above the Teacher; but everyone, having been fully trained, will be like his Teacher. Reference: Matthew 10:24-25. A disciple: Grk. mathētēs (for Heb. talmid). See verse 1 above. A number of versions translate the noun as "student," which is misleading to the modern reader. Yeshua is not talking about a generic educational setting. is: Grk. eimi, pres. See verse 3 above. not: Grk. ou, adv. above: Grk. huper, prep., with the root meaning of "over" or "beyond" the preposition is used here metaphorically of a measure or degree exceeded, thus superior to one (Thayer). the Teacher: Grk. ho didaskalos, teacher or instructor who regularly engaged in the imparting of knowledge or skills, a vocation of special status in Jewish culture. In the LXX didaskalos occurs only twice: in Esther 6:1 for Heb. qara, "one who reads," and in 2Maccabees 1:10 to denote Aristobulus, the head of the Egyptian Jewish community. Didaskalos is a functional synonym of "Rabbi" (Matt 23:8; John 1:38). The CJB translates didaskalos here as "Rabbi." In the first century "Rabbi" was not the title of a congregational shepherd, but denoted a notable Sage or Torah scholar of the era. The most noted Rabbi-teachers of the first century were Hillel and Shammai. Paul studied under Gamaliel (Acts 22:3). but: Grk. de, conj. everyone: Grk. pas, adj. See verse 10 above. having been fully equipped: Grk. katartizō, perf. pass. part., may mean (1) to make something function by fitting out, complete, equip, prepare; or (2) design or create an entity; produce. The first meaning applies here in the sense of equipping. Plummer notes that in Greek culture the verb was a medical term used in reference to setting a bone or joint. The verb is also used of mending or repairing fishing nets (Matt 4:21; Mark 1:19). Paul uses the verb in an ethical sense of one who by correction may be brought back into the right way (Gal 6:1) and then in a literal sense of God's creation of the universe (Heb 11:3). In the LXX katartizō occurs 19 times and translates 9 different Hebrew words (DNTT 3:349). The verb is used especially in reference to building, establishing or founding first the worship sanctuary (Ex 15:17), and then the wall and the temple of Jerusalem (Ezra 4:12, 16; 5:3, 9, 11; 6:14). In the Psalms the verb is used of the righteous man's steps holding fast to the paths of ADONAI (Ps 17:5; 18:33) and of God's creation of heavenly lights (Ps 74:16; 89:37). In this context Yeshua could have intended the figurative meaning of "having been provided a solid foundation in instruction." Thus many versions translate the verb as "fully trained." will be: Grk. eimi, fut. mid. like: Grk. hōs, adv. See verse 4 above. The focus of the adverb here is similarity to a pattern or model; just as, like (Thayer). his: Grk. autos, personal pronoun. Teacher: Grk. ho didaskalos. Yeshua probably uses the title in reference to himself, since his disciples routinely addressed him by this title (Matt 23:8; Mark 4:38; Luke 7:40; 22:11; John 13:13). Some commentators interpret the degree of similarity as relating to character. However, no disciple of Yeshua can be sinless or perfect like him. The goal of rabbinic teaching was to enable the disciple to correctly interpret and apply Torah commandments. Thus, another point of similarity could be having the ability to "accurately handle the word of truth" (2Tim 2:15). More importantly the disciple may be like his Teacher in obedience. As Yeshua obeyed the Father (John 8:29; 15:10), so the disciple obeys all that Yeshua taught (Matt 28:20). In this regard Paul uses the verb katartizō to emphasize being equipped to do God's will and what is pleasing to Him (Heb 13:21). 41 Now why do you look at the speck in the eye of your brother, but do not notice the log in your own eye? Reference: Matthew 7:3. Now: Grk. de, conj. why: Grk. tís, interrogative pronoun. See verse 2 above. The question, though employing a parabolic comparison, is not intended to be rhetorical. do you look at: Grk. blepō, pres., 2p-sing., may mean (1) possess the physical ability to see; (2) use one's eyes to take note of an object; (3) be looking in a certain direction; or (4) to have inward or mental sight. The second meaning has application here. The singular form of the verb hints at Yeshua addressing a Pharisee in the crowd, considering the direct address of "you hypocrite" in the next verse. the speck: Grk. ho karphos, a small particle, such as a splinter of straw or wood. The term could refer to any bit of foreign matter. in: Grk. en, prep. the eye: Grk. ho ophthalmos. See verse 20 above. of your: Grk. su, pronoun of the second person. brother: Grk. ho adelphos. See verse 14 above. The noun is used here in the broad sense of "fellow Israelite." but: Grk. de. do not: Grk. ou, adv. notice: Grk. katanoeō, pres., to pay close attention to, to take a close look at, fix one's mind on. The present tense expresses prolonged attention and observation. the log: Grk. ho dokos, beam, wood used structurally in housing construction. Plummer explains that dokos is the "bearing-beam," that which receives the other beams in a roof or floor. It is therefore as necessarily large as a karphos is small. in: en. your own: Grk. idios, adj., belonging to oneself as opposed to belonging to another, one's own. eye: Grk. ho ophthalmos. Taken literalistically someone with a log in the eye would have to get extremely close to the other person to see a speck. Thus, the analogy is that of fault-finding or nitpicking relatively unimportant errors while failing to recognize one's own major errors or sins. Lumby comments that the entire illustration is Jewish so that 'speck' and 'log' were proverbial for little and great faults. He cites a relevant Talmudic passage: "R. Johanan [Yohanan ben Zakkai, 20 B.C. − A.D. 80] further said: What is the import of the words, 'and it came to pass in the days of the judging of the judges?' It was a generation which judged its judges. If the judge said to a man, 'Take the splinter from between your teeth, he would retort, 'Take the beam from between your eyes.' (Baba Bathra 15b) Rabbi Yohanan was a contemporary of Yeshua and his mention of "the days of the judging of the judges" could allude to the period of Yeshua's ministry in which he criticized or "judged" the scribes and Pharisees. 42 How are you able to say to your brother, 'Brother, allow that I might remove the speck in your eye,' yourself not seeing a log in your own eye? Hypocrite! First remove the log from your eye, and then you will see clearly to remove the speck in the eye of your brother. Reference: Matthew 7:4. How: Grk. pōs, adv. introducing a query concerning manner, way, or reason in respect to a matter; how? in what manner/way? are you able: Grk. dunamai, pres. mid., 2p-sing. See verse 39 above. The singular form of the verb indicates the question being addressed to an individual in the crowd. to say: Grk. legō, pres. inf. See verse 2 above. to your: Grk. su, pronoun of the second person. brother: Grk. ho adelphos. See verse 14 above. The noun refers to a fellow Israelite. Brother: Grk. adelphos, voc., the case of direct address; used in a condescending tone. allow that: Grk. aphiēmi, aor. imp., to send away, leave alone, or permit, and used here with the permissive sense of let, allow or tolerate. I might remove: Grk. ekballō, aor. subj. See verse 22 above. The verb is used here in the active sense of remove or take out. the speck: Grk. ho karphos. See the previous verse. in: Grk. en, prep. your: Grk. su. eye: Grk. ho ophthalmos. See verse 20 above. The critic pretends to be so pained by the presence of a trifling fault that he expresses an urgent appeal to remove it. yourself: 3p-sing. of Grk. autos, personal pronoun; used of the critic. not: Grk. ou, adv. seeing: Grk. blepō, pres. part. See the previous verse. a log: Grk. dokos. See the previous verse. in: Grk. en. your own: Grk. su, in reference to the critic. eye: Grk. ophthalmos. Hypocrite: Grk. hupocritēs, vocative case, one who claims to be what one is not; a moral or religious counterfeit. In Greek culture the term was used of assuming a role in a stage play, which underlies the metaphoric use of the term. In the LXX hupocritēs translates Heb. haner, someone estranged from God, and occurs only in Job 34:30; 36:13 and refers to someone who is too proud to call for help when he needs it. The noun occurs 18 times in the Besekh, all in the apostolic narratives spoken by Yeshua, generally in addressing certain scribes and Pharisees (Matt 6:2; 15:7; 22:18; 23:13-15, 23, 25, 27, 29; Luke 12:56; 13:15). Even the Talmud names seven types of hypocritical Pharisees (Avot 5:9; Sotah 22b). First: Grk. prōton, adv., having to do with beforeness, here emphasizing a primary position in sequence. remove: Grk. ekballō, aor. imp. the log: Grk. ho dokos. from: Grk. ek, prep. used to denote derivation or separation, here the former; from, out of, out from among. your: Grk. su. eye: Grk. ho ophthalmos. and: Grk. kai, conj. then: Grk. tote, adv. of time that is closely associated with what precedes in the narrative; then, at that time. In this context the adverb emphasizes "and not until then." you will see clearly: Grk. diablepō, fut., stare with eyes wide open, look intently, have a clear look at. to remove: Grk. ekballō, aor. inf. the speck: Grk. ho karphos. in: Grk. en. the eye: Grk. ho ophthalmos. of your: Grk. su. brother: Grk. ho adelphos. Yeshua does not intend to negate the authority of scribes and Pharisees. Indeed he will later tell his disciples, "All that they tell you, do and observe" (Matt 23:2-3 NASU). Instead he calls the religious leaders to correct their spiritual focus so that they might give attention to the important Torah values (Matt 23:23). Plummer comments that self-knowledge and self-reform are the necessary preparation of the reformer, without which his work is one of presumption rather than of love (191). 43 For there is not a good tree producing bad fruit, nor, again, a bad tree producing good fruit. Reference: Matthew 7:17. For: Grk. gar, conj. there is: Grk. eimi, pres. See verse 3 above. not: Grk. ou, adv. a good: Grk. kalos, adj. See verse 38 above. tree: Grk. dendron, tree without specification of species and variety, used here of fruit-bearing trees. Israel's climate is conducive to the growth of a variety of fruit trees. producing: Grk. poieō, pres. part. See verse 2 above. bad: Grk. sapros, adj., may mean (1) rotten or putrid; or (2) no lounger fit for use, of poor quality, bad, worthless. The second meaning applies here. The term occurs 7 times in the narratives of Matthew and Luke to refer to vegetable and animal substances. fruit: Grk. karpos, generally the edible product of a plant grown for agricultural purposes, fruit, crop. In the LXX karpos renders chiefly Heb. peri, 'fruit,' first in Genesis 1:11, generally used for the fruit of plants. Fruits that grow on trees in Israel include olives, citrus fruits (e.g. oranges, lemons, grapefruits, and mandarins), pomegranates, dates and figs. The phrase "producing fruit" is Hebrew idiom (Plummer). The phrase "bad fruit" would mean the fruit was not desirable for eating. nor: Grk. oude, conj., negative particle that links a negative statement as complementary to a preceding negative; neither, not even, nor. again: Grk. palin, adv. with focus on a repetitive occurrence; once more, again. a bad: Grk. sapros. tree: Grk. dendron. producing: Grk. poieō, pres. part. good: Grk. kalos. fruit: Grk. karpos. The common sense statement of reality in this agricultural observation is further applied in the next two verses. 44 For each tree is known by its own fruit. For men do not gather figs from thorn-bushes, nor do they pick grapes from a briar bush. Reference: Matthew 7:16. For: Grk. gar, conj. each: Grk. hekastos, adj. in reference to an individual person or thing; each, every, every one. tree: Grk. dendron. See the previous verse. is known: Grk. ginōskō, pres. pass., to know, used here of gaining knowledge by personal experience. by: Grk. ek, prep., lit. "from." its own: Grk. ho idios, adj. See verse 41 above. fruit: Grk. karpos. See the previous verse. The singularity of fruit borne by each tree is a creation principle, as God declared on the third day of creation, "Let the earth sprout vegetation, plants yielding seed, and fruit trees on the earth bearing fruit after their kind with seed in them" (Gen 1:11). Yeshua then presents an absurdity to drive home his point. For: Grk. gar. men do not: Grk. ou, adv. gather: Grk. sullegō, pres., 3p-pl., set apart by isolating or separating, gather, pick. figs: pl. of Grk. sukon, a ripe fig. from: Grk. ek. thorn-bushes: pl. of Grk. akantha, a species of thorn-plant. nor: Grk. oude, adv. do they pick: Grk. trugaō, pres., 3p-pl., to gather in ripe produce. grapes: pl. of Grk. staphulē, a bunch of (ripe) grapes. from: Grk. ek. a briar bush: Grk. batos, a thorn-bush or bramble. Ellicott notes that the word for "bramble bush" is the same as that used for the burning bush on Sinai (LXX Ex 3:2-4; Deut 33:16; Luke 20:37). The choice of mentioning thorn-bushes and briar-bushes is no doubt figurative of the scribes and Pharisees. They were "prickly" in their legalism without any beneficial spiritual fruit. Indeed, the thorn-bushes and briar bushes produce no fruit at all. Plummer comments that the unreformed can no more reform others than thorns and briars can produce figs and grapes. It is by their fruits that each comes to be known. 45 The good man out of the good treasure of his heart brings forth the good; and the evil man out of the evil treasure brings forth the evil; for out of the abundance of the heart his mouth speaks. Reference: Matthew 12:34-35. The good: Grk. ho agathos, adj., achieving a high standard of excellence in meeting a need or interest, beneficial, useful, helpful or good. man: Grk. anthrōpos. See verse 5 above. out of: Grk. ek, prep. the good: Grk. ho agathos. treasure: Grk. thēsauros may mean (1) the place where something is kept, whether a treasure box or chest or a storehouse, storeroom; (2) that which is stored up, treasure. The second meaning applies here. of his: Grk. autos, personal pronoun. heart: Grk. ho kardia, the pumplike organ of blood circulation, used here fig. of selfhood or the combination of character, emotion, intelligence and the will. brings forth: Grk. propherō, pres., to bring before or forth, produce. the good: Grk. ho agathos. In his comment on the parallel Matthew passage Clarke suggests that the good heart is the good treasury, and the treasure that is in it is the love of God, and love of neighbor. and: Grk. kai, conj. the evil man: Grk. ho ponēros, adj. See verse 22 above. out of: Grk. ek. the evil treasure: Grk. ho ponēros. brings forth: Grk. propherō, pres. the evil: Grk. ho ponēros. Conversely Clark suggests that the bad heart is the bad treasury, and its treasure is the carnal mind, which is enmity against God, and ill-will to man. Yeshua's parabolic comparison of the good man and the evil man presents a conundrum because of his declaration to the rich young ruler that only God is good (Mark 10:18). Yet, Scripture often makes reference to the good man (Prov 12:2; 13:22; 14:14), synonymous with "righteous man" (cf. Prov 11:23). There are also contrasts between those who are good and those who are evil (Prov 14:19; 15:3; Matt 5:45; 1Jn 3:10). This is an example of what Marvin Wilson calls Hebrew block logic, which simply accepts paradox and apparent contradiction as reality (150f). for: Grk. gar, conj. out of: Grk. ek. the abundance: Grk. perisseuma, that which is above and beyond expectation; fullness. of the heart: Grk. kardia, i.e., the inner man. his: Grk. autos. mouth: Grk. stoma, the anatomical organ of the mouth. speaks: Grk. laleō, pres., to make an oral statement and to exercise the faculty of speech; say, speak, talk. In this parabolic saying Yeshua focuses on verbal actions that indicate the orientation of the heart. Words that bless, build up, and encourage are the good that the good heart produces. Words that criticize, condemn, and slander are the evil that the evil heart produces. Indeed, Yeshua warns that "every careless word that people speak, they shall give an accounting for it in the day of judgment" (Matt 12:36). Contrast of Foundations, 6:46-49 46 "Now why call me, 'Lord, Lord,' and not do what I say? Reference: Malachi 1:6; Matthew 7:21. Now: Grk. de, conj. why: Grk. tís, interrogative pronoun. See verse 2 above. The following question seems rhetorical as it concerns a hypothetical situation. call: Grk. kaleō, pres., 2p-pl. See verse 15 above. Due to the plurality of the verb Bible versions translate as "do you call" as if Yeshua actually accuses someone in the crowd. More likely is that the emphasis is on the "what" (the action) and not the "who." me: Grk. egō, first person pronoun. Lord: Grk. kurios, voc. See verse 5 above. Lord: Grk. kurios, voc. The double address occurs three times in Matthew (7:21, 22; 25:11), which serves to identify these persons. While kurios is used by people in addressing Yeshua in the courtesy sense of "sir" (John 4:15, 49; 5:7; 12:21), the title is used here by those who have an interest in following the Messiah. In this context the title could be intended in the sense of "Rabbi" used by disciples (Mark 9:5; 11:21; John 1:49; 3:2; 4:31; 6:25; 9:2; 11:8). Rabbi is an honorific title of respect derived from Heb. rab, "great, lord, or master" (Jastrow 1442). As the head of a school of studying the Torah the rabbi became like a father to his talmidim (disciples). In fact, the rabbi was to be honored above the talmid's own father. The Mishnah offers the contrast that his father brought him only into the life of this world, whereas his teacher, who taught him wisdom [i.e., Torah], has brought him into the life of the world to come (Baba Metzia 2:13). The rabbi held absolute authority over his disciples. and: Grk. kai, conj. not: Grk. ou, adv. do: Grk. poieō, pres., 2p-pl. See verse 2 above. what: Grk. hos, relative pronoun. See verse 2 above. I say: Grk. legō, pres. See verse 2 above. An important element in the Great Commission that Yeshua will give the apostles before his ascension is that making disciples includes teaching them to obey all that Yeshua commanded (Matt 28:20). Disobeying Yeshua's commands is antithetical to discipleship. In the last clause of this verse Yeshua does not speak of the imperfection of disciples who all "fall short of the glory of God" (Rom 3:23). Rather he proposes a situation of a disciple who refuses to act according to the wishes of his master-teacher. In Jewish culture of the time such a rebellious attitude by the student of a rabbi would be truly shocking. Yeshua declared many ethical and moral commands to his followers, some of which are hard, such as "stop sinning" and "forgive." Yet, the apostles would face circumstances in which members of congregations deliberately disobeyed Yeshua's commands and had to be disciplined (cf. Acts 5:1-11; 1Cor 5:1-2, 11; 1Tim 4:1; 2Tim 4:10; 3Jn 1:9-10; Rev 2:14, 20). In modern Christianity it is not uncommon for those professing to be Christians to live according to their own values and wishes without regard to the expectations of Yeshua (cf. Jdg 17:6; 21:25). 47 Everyone who is coming to Me and hearing my words and is doing them, I will show you whom he is like: Everyone: Grk. pas, adj. See verse 10 above. who: Grk. ho, definite article, but used here as a relative pronoun. is coming: Grk. erchomai, pres. part. See verse 18 above. to: Grk. pros, prep. See verse 3 above. me: Grk. egō, first person pronoun. and: Grk. kai, conj. hearing: Grk. akouō, pres. part. See verse 18 above. my: Grk. egō. words: pl. of Grk. ho logos is used primarily for a vocalized expression of the mind, as communication ranging broadly in extent of content and variety of form; word, discourse, message or teaching. The phrase "my words" incorporates the complete content of Yeshua's teaching, specifically his commands. and: Grk. kai. is doing: Grk. poieō, pres. part. See verse 2 above. them: pl. of Grk. autos, personal pronoun. The verbs "hearing" and "doing" represent obedient compliance. I will show: Grk. hupodeiknumi, fut., to show plainly (1) by placing before the eyes; (2) by words and arguments, i.e. to teach; or (3) by making known future things (Thayer). The second meaning applies here. you: Grk. humeis, pl. pronoun of the second person. The plural pronoun likely addresses the entire crowd. whom: Grk. tis, indefinite pronoun; "a certain one." he is: Grk. eimi, pres. See verse 3 above. like: Grk. homoios, adj., like, similar to, resembling, of equal rank. 48 He is like a man building a house, who dug and deepened and laid a foundation on the rock; and a flood having come, the torrent burst upon that house and was not able to shake it, because it had been built well. Reference: Matthew 7:24-25. Yeshua now introduces a graphic word picture of an obedient disciple. He is: Grk. eimi, pres. See verse 3 above. like: Grk. homoios, adj. See the previous verse. a man: Grk. anthrōpos. See verse 5 above. building: Grk. oikodomeō, pres. part., to erect a structure. a house: Grk. oikia may mean either (1) a habitable structure, house; or (2) fig. a group within a house, household or family. The first meaning is intended here. who: Grk. hos, relative pronoun. dug: Grk. skaptō, aor., to dig or excavate. The verb occurs only in Luke (also 13:8; 16:3). and: Grk. kai, conj. deepened: Grk. bathunō, aor., prepare a firm foundation for a dwelling; go deep. The verb occurs only here in the Besekh. and: Grk. kai. laid: Grk. tithēmi, aor., to arrange for association with a site; lay, put, place or set. a foundation: Grk. themelios, a structure serving as a firm base; foundation, foundation stone. The term is often used in regard to a building, a wall or a walled city. Here the term encompasses the foundation for the entire house. on: Grk. epi, prep. the rock: Grk. ho petra, rock, used of a rock formation as distinct from a single stone. HELPS defines petra as a mass of connected rock, solid or native rock, rising up through the earth, and a huge mass of rock, such as a projecting cliff. Plummer mentions knowledge of an actual house in Nazareth, the owner of which had dug down for thirty feet in order to build upon rock. and: Grk. de, conj. a flood: Grk. plēmmura, water at high stage, flood. The noun occurs only here in the Besekh. having come: Grk. ginomai, aor. mid. part. See verse 1 above. In the dry land environment of Israel flash floods are uncommon, but extreme weather can produce dangerous river levels. the torrent: Grk. ho potamos, a flow of water, used of natural streams and rivers, and here of storm-formed streams. burst upon: Grk. prosrēssō, aor., to break or dash against, used of water moving with destructive force. The verb occurs only in this verse and the next. that: Grk. ekeinos, demonstrative pronoun. See verse 23 above. house: Grk. oikia. and: Grk. kai. was not: Grk. ou, adv. able: Grk. ischuō, aor., to have the capacity for accomplishing; have power or strength, be able. to shake: Grk. saleuō, aor. inf. See verse 38 above. it: Grk. autos, personal pronoun. because: Grk. dia, prep. See verse 1 above. it: Grk. autos. had been built: Grk. oikodomeō, perf. pass. inf. well: Grk. kalōs, adv. See verse 26 above. Plummer notes that the parables in Matthew and Luke are so far identical that in both the two builders desire to have their houses near a water-course, water in Israel being very precious. In Matthew the location is the primary aspect of the build whereas here it is the manner of construction. Nothing is said about the wise builder digging through the sand till he comes to rock. Each finds what seems to him a good site ready to hand. 49 But the one having heard and not having done, is like a man having built a house on the ground without a foundation on which the torrent burst and immediately it fell, and the ruin of that house became great." Reference: Matthew 7:26-27. But: Grk. de, conj. the one: Grk. ho, definite article but used here as a demonstrative pronoun. having heard: Grk. akouō, aor. part. See verse 18 above. and: Grk. kai, conj. not: Grk. ou, adv. having done: Grk. poieō, aor. part. See verse 2 above. is: Grk. eimi, pres. See verse 3 above. like: Grk. homoios, adj. See verse 47 above. a man: Grk. anthrōpos. See verse 5 above. having built: Grk. oikodomeō, aor. part. a house: Grk. oikia. See the previous verse. on: Grk. epi, prep. the ground: Grk. ho gē can mean (1) ground, soil; (2) land as contrasted with the sea; (3) the earth in contrast to the heavens; (4) the inhabited globe; or (5) land within fixed boundaries (BAG). The first meaning applies here. without: Grk. chōris, prep., in a condition or circumstance not including; without, apart from. a foundation: Grk. themelios. See the previous verse. In the Sermon on the Mount the failure was building on sand instead of bedrock. Here the shocking failure is not even laying down a foundation for the house. on which: Grk. hos, relative pronoun. the torrent: Grk. potamos. See the previous verse. burst: Grk. prosrēssō, aor. See the previous verse. and: Grk. kai. immediately: Grk. eutheōs, adv., at once, immediately, soon. it fell: Grk. sumpiptō, aor., to fall together, fall in, collapse. The verb occurs only here in the Besekh. In other words the whole fell together in a heap (Plummer). and: Grk. kai. the ruin: Grk. ho rhēgma, the result of a battering that puts into pieces, collapse, fall, ruin. The noun occurs only twice in the LXX and notably in Amos 6:11 of a house being struck with great fractures. of that: Grk. ekeinos, demonstrative pronoun. house: Grk. oikia. became: Grk. ginomai, aor. mid. See verse 1 above. great: Grk. megas, adj., exceeding a standard and therefore impressive. The adjective comes last in the verse with emphasis. Divine instruction, intended for building up, must, if neglected, produce disastrous ruin (Plummer). In ancient times there were no building codes that specified building standards. The earliest known written code related to building construction was part of the Code of Hammurabi. Laws 229-233 made a builder responsible for his construction and required severe penalties if the building collapsed and caused any harm to a person or property. The Torah contains little guidance for house construction (cf. Deut 8:12; 20:5; 22:8). However, constructing a house without a foundation would be contrary to common sense and common practice.
Works Cited ABP: The Apostolic Bible Polyglot, trans. Charles Van Der Pool. The Apostolic Press, 2006. LXX-English Interlinear. Archer: Gleason L. Archer, Jr., A Survey of Old Testament Introduction. Rev. ed. Moody Bible Institute, 2007. BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 4th ed. trans. W.F. Arndt & F.W. Gingrich. The University of Chicago Press, 1957. Barker: William P. Barker, Everyone In the Bible. Fleming H. Revell Co., 1966. Barnes: Albert Barnes (1798-1870), Notes on the Whole Bible (1834). Baker Book House, 1949. Online. BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online at BibleHub.com. Bolt: Peter G. Bolt, Commentary on Luke. The Gospel Coalition, 2022. Online. Brown: David Brown (1803-1897), The Gospel According to Luke, Commentary Critical and Explanatory on the Whole Bible (1871), Robert Jamieson, A. R. Fausset and David Brown. Online. Clarke: Adam Clarke (1762-1832), Commentary on the Holy Bible: Luke (1826). Online. Danker: F.W. Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009. DM: H.E. Dana & Julius R. Mantey, A Manual Grammar of the Greek New Testament. The Macmillan Co., 1955. DNTT: Dictionary of New Testament Theology, 3 Vols. Colin Brown, ed. Zondervan Publishing House, 1975. Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online. Ellis: E. Earle Ellis, The Gospel of Luke. Rev. ed. William B. Eerdmans Pub. Co., 1981. [New Century Bible Commentary]. Exell: Joseph S. Exell (d. 1910), Luke, The Pulpit Commentary, Vol. 16. eds. Joseph Exell and H.DM. Spence. Hendrickson Pub., 1985. Online. Flusser: David Flusser, The Sage from Galilee: Rediscovering Jesus' Genius. 4th ed. William B. Eerdmans Pub. Co., 2007. Geldenhuys: Norval Geldenhuys, Commentary on the Gospel of St. Luke. William B. Eerdmans Pub. Co., 1951. (NICNT) Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online. HELPS: Gleason L. Archer and Gary Hill, eds., The Discovery Bible New Testament: HELPS Word Studies. Moody Press, 1987, 2011. (Online at BibleHub.com) Henry: Matthew Henry (1662-1714), Commentary on the Whole Bible (1706). Unabridged Edition. Hendrickson Publishers, 1991. Online. Jastrow: Marcus Jastrow, Dictionary of Targumim, the Talmud Babli and Yerushlami, and the Midrashic Literature. G.P. Putnam's Sons, 1903, 1926. Online. Jeremias: Joichim Jeremias, Jerusalem in the Time of Jesus. Fortress Press, 1975. Kasdan: Barney Kasdan, Matthew Presents Yeshua, King Messiah: A Messianic Commentary. Lederer Books, 2011. Levine: Amy-Jill Levine, Annotations on "The Gospel According to Luke," Jewish Annotated New Testament, eds. Amy-Jill Levine and Marc Brettler. Oxford University Press, 2011. Liefeld: Walter L. Liefeld, Luke, Expositor's Bible Commentary, Vol. 8. Zondervan Pub. Co., 1984. Software version 2.6. Zondervan Corp, 1989-1999. Lightfoot: John Lightfoot (1602-1675), Hebrew and Talmudical Exercitations upon Luke, A Commentary on the New Testament from the Talmud and Hebraica (1859 ed.), Vol. 3. Hendrickson Pub., 1989. LSJ: Henry George Liddell and Robert Scott, An Intermediate Greek-English Lexicon (1889). rev. by Sir Henry Stuart Jones. Clarendon Press, 1940. Online Lumby: J. Rawson Lumby (1831–1895), Luke, The Cambridge Bible for Schools and Colleges. Cambridge University Press, 1891. Online. Mounce: William D. Mounce, Mounce Concise Greek-English Dictionary of the New Testament. 2011. Online. Neil: James Neil, Palestine Explored. James Nisbet & Co., 1882. NIBD: Nelson's Illustrated Dictionary of the Bible. Herbert Lockyer, ed. Thomas Nelson Publishers, 1986. Nicoll: W. Robertson Nicoll (1851–1923), The Expositor's Greek Testament (1897), 5 vols. Online. OCB: The Oxford Companion to the Bible. ed. Bruce M. Metzger and Michael D. Coogan. Oxford University Press, 1993. Plummer: Alfred Plummer (1841-1926), A Critical and Exegetical Commentary on the Gospel According to S. Luke. 5th edition. T&T Clark, 1922. Online. Robinson: John A.T. Robinson, Redating the New Testament. SCM Press, 1976. Online. Santala: Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings. Keren Ahvah Meshihit, 1984, 1992. Online. Shapira: Itzhak Shapira, The Return of the Kosher Pig: The Divine Messiah in Jewish Thought. Lederer Books, 2013. Smith: Asbury Smith, The Twelve Christ Chose. Harper & Brothers, 1958. Stern: David Stern, Jewish New Testament Commentary, Jewish New Testament Publications, 1996. Thayer: Joseph Henry Thayer (1828-1901), Greek-English Lexicon of the New Testament (1889). Hendrickson Publishers, 2003. Online. Vincent: Marvin R. Vincent (1834-1922), Word Studies in the New Testament Charles Scribner and Sons, 1887. Online. Wilson: Marvin Wilson, Our Father Abraham: Jewish Roots of the Christian Faith. William B. Eerdmans Pub. Co. & the Center for Judaic-Christian Studies, 1989. Zodhiates: Spiros Zodhiates (1922-2009), ed. The Complete Word Study Dictionary: New Testament. AMG Publishers, 1992, 1993. Copyright © 2023-2024 Blaine Robison. All rights reserved. |
