Luke 6:27-38
6:27–38
Treat Others Mercifully
6:27. The Old Testament specifically commanded love of neighbor (Lev 19:18), but no one commanded love of enemies.
6:28. Although Jesus (23:34) and his followers (Acts 7:60) practiced this rule of blessing and praying for enemies, prayers for vindication by vengeance were common in the Old Testament (2 Chron 24:22; Ps 137:7–9; Jer 15:15; cf. Rev 6:10) and in ancient execration (magical curse) texts.
6:29. The blow on the right cheek was the most grievous insult in the ancient Near East. The clothing in the verse refers to the outer and inner cloak, respectively; the poorest of people (like the average peasant in Egypt) might have only one of each; thus here Jesus refers, perhaps in hyperbolic images, to absolute nonresistance on one’s own behalf.
6:30. Here Jesus may allude to beggars, quite common in the ancient East, and poorer people seeking loans. In Jewish Palestine beggars were usually only those in genuine need, and most were unable to work; farmers generally sought loans to plant crops. Jewish society emphasized both charity and responsibility.
6:31. In its negative form (“Do not do to others what you do not want them to do to you”), this was a common ethical saying in the ancient world.
6:32–33. Ideas like loving enemies and lending without hoping to receive again were unheard of, although many Pharisees advocated peace with the Roman state (at least, tolerating enemies in some sense).
6:34–35. In the Roman world, interest rates sometimes ran as high as 48 percent, but the Old Testament forbade usury, or charging interest. Because many Jewish creditors feared that they would lose their investment if they lent too near the seventh year (when the law required cancellation of all debts), they stopped lending then, hurting the small farmers who needed to borrow for planting. Jewish teachers thus found a way to circumvent this law so the poor could borrow so long as they repaid. Jesus argues that this practice should not be necessary; those with resources should help those without, whether or not they would lose money by doing so.
Biblical laws about lending to the poor before the year of release (Deut 15:9; every seventh year debts were forgiven; cf. Lev 25) support Jesus’ principle here, but Jesus goes even farther in emphasizing unselfish giving. Although the law limited selfishness, Jesus looks to the heart of the law and advocates sacrifice for one’s neighbor. A good man’s “sons” were expected to exemplify their father’s character; thus God’s children should act like him.
6:36. That human mercy should reflect God’s mercy became a common Jewish saying (e.g., the Letter of Aristeas 208; rabbis). “Merciful” may reflect the same Aramaic word translated “perfect” in Matthew 5:48.
6:37. “Judge,” “condemn” and “pardon” are all the language of the day of judgment, prefigured in God’s current reckonings with his people (e.g., on the Day of Atonement).
6:38. The image here is of a measuring container into which as much grain as possible is packed; it is then shaken to allow the grain to settle, and more is poured in till the container overflows. Pouring it “into the lap” refers to the fold in the garment used as a pocket or pouch. Because Jewish people sometimes used “they” as a way of avoiding God’s name, here “they will pour” (NASB) may mean that God will do it; or the idea may be that God will repay a person through others. The Old Testament often speaks of God judging people according to their ways (e.g., Is 65:7). Proverbs and other texts speak of his blessings toward the generous (e.g., Deut 15:10; Prov 19:17; 22:9; 28:8).
Keener, C. S., & InterVarsity Press. (1993). The IVP Bible background commentary : New Testament (Lk 6:26–38). Downers Grove, Ill.: InterVarsity Press.
6:27–38
Treat Others Mercifully
6:27. The Old Testament specifically commanded love of neighbor (Lev 19:18), but no one commanded love of enemies.
6:28. Although Jesus (23:34) and his followers (Acts 7:60) practiced this rule of blessing and praying for enemies, prayers for vindication by vengeance were common in the Old Testament (2 Chron 24:22; Ps 137:7–9; Jer 15:15; cf. Rev 6:10) and in ancient execration (magical curse) texts.
6:29. The blow on the right cheek was the most grievous insult in the ancient Near East. The clothing in the verse refers to the outer and inner cloak, respectively; the poorest of people (like the average peasant in Egypt) might have only one of each; thus here Jesus refers, perhaps in hyperbolic images, to absolute nonresistance on one’s own behalf.
6:30. Here Jesus may allude to beggars, quite common in the ancient East, and poorer people seeking loans. In Jewish Palestine beggars were usually only those in genuine need, and most were unable to work; farmers generally sought loans to plant crops. Jewish society emphasized both charity and responsibility.
6:31. In its negative form (“Do not do to others what you do not want them to do to you”), this was a common ethical saying in the ancient world.
6:32–33. Ideas like loving enemies and lending without hoping to receive again were unheard of, although many Pharisees advocated peace with the Roman state (at least, tolerating enemies in some sense).
6:34–35. In the Roman world, interest rates sometimes ran as high as 48 percent, but the Old Testament forbade usury, or charging interest. Because many Jewish creditors feared that they would lose their investment if they lent too near the seventh year (when the law required cancellation of all debts), they stopped lending then, hurting the small farmers who needed to borrow for planting. Jewish teachers thus found a way to circumvent this law so the poor could borrow so long as they repaid. Jesus argues that this practice should not be necessary; those with resources should help those without, whether or not they would lose money by doing so.
Biblical laws about lending to the poor before the year of release (Deut 15:9; every seventh year debts were forgiven; cf. Lev 25) support Jesus’ principle here, but Jesus goes even farther in emphasizing unselfish giving. Although the law limited selfishness, Jesus looks to the heart of the law and advocates sacrifice for one’s neighbor. A good man’s “sons” were expected to exemplify their father’s character; thus God’s children should act like him.
6:36. That human mercy should reflect God’s mercy became a common Jewish saying (e.g., the Letter of Aristeas 208; rabbis). “Merciful” may reflect the same Aramaic word translated “perfect” in Matthew 5:48.
6:37. “Judge,” “condemn” and “pardon” are all the language of the day of judgment, prefigured in God’s current reckonings with his people (e.g., on the Day of Atonement).
6:38. The image here is of a measuring container into which as much grain as possible is packed; it is then shaken to allow the grain to settle, and more is poured in till the container overflows. Pouring it “into the lap” refers to the fold in the garment used as a pocket or pouch. Because Jewish people sometimes used “they” as a way of avoiding God’s name, here “they will pour” (NASB) may mean that God will do it; or the idea may be that God will repay a person through others. The Old Testament often speaks of God judging people according to their ways (e.g., Is 65:7). Proverbs and other texts speak of his blessings toward the generous (e.g., Deut 15:10; Prov 19:17; 22:9; 28:8).
Keener, C. S., & InterVarsity Press. (1993). The IVP Bible background commentary : New Testament (Lk 6:26–38). Downers Grove, Ill.: InterVarsity Press.
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