Bible Commentaries

On a sabbath (εν σαββατωι — en sabbatōi). This is the second sabbath on which Jesus is noted by Luke. The first was Luke 4:31-41. There was another in John 5:1-47. There is Western and Syrian (Byzantine) evidence for a very curious reading here which calls this sabbath “secondfirst” (δευτεροπρωτωι — deuteroprōtōi). It is undoubtedly spurious, though Westcott and Hort print it in the margin. A possible explanation is that a scribe wrote “first” (πρωτωι — prōtōi) on the margin because of the sabbath miracle in Luke 6:6-11. Then another scribe recalled Luke 4:31 where a sabbath is mentioned and wrote “second” (δευτερωι — deuterōi) also on the margin. Finally a third scribe combined the two in the word δευτεροπρωτωι — deuteroprōtōi that is not found elsewhere. If it were genuine, we should not know what it means.

Plucked (ετιλλον — etillon). Imperfect active. They were plucking as they went on through (διαπορευεσται — diaporeuesthai). Whether wheat or barley, we do not know, not our “corn” (maize).

Did eat (ηστιον — ēsthion). Imperfect again. See Matthew 12:1. and notes on Mark 2:23. for the separate acts in supposed violence of the sabbath laws.

Rubbing them in their hands (psōchontes tais chersin). Only in Luke and only here in the N.T. This was one of the chief offences. “According to Rabbinical notions, it was reaping, threshing, winnowing, and preparing food all at once” (Plummer). These Pharisees were straining out gnats and swallowing camels! This verb psōchō is a late one for πσωχοντες ταις χερσιν — psaō to rub.

Not even this (ουδε τουτο — oude touto). This small point only in Luke.

What (ο — ho). Literally, which. Mark 2:25; Matthew 12:3 have τι — ti (what).

Did take (λαβων — labōn). Second aorist active participle of λαμβανω — lambanō Not in Mark and Matthew. See notes on Matthew 12:1-8 and notes on Mark 2:23-28 for discussion of details about the shewbread and the five arguments in defence of his conduct on the sabbath (example of David, work of the priests on the sabbath, prophecy of Hosea 6:6, purpose of the sabbath for man, the Son of Man lord of the sabbath). It was an overwhelming and crushing reply to these pettifogging ceremonialists to which they could not reply, but which increased their anger. Codex D transfers Luke 6:5 to after Luke 6:10 and puts here the following: “On the same day beholding one working on the sabbath he said to him: Man, if you know what you are doing, happy are you; but if you do not know, cursed are you and a transgressor of the law.”

On another sabbath (εν ετερωι σαββατωι — en heterōi sabbatōi). This was a second (ετερον — heteron as it often means), but not necessarily the next, sabbath. This incident is given by all three synoptics (Mark 3:1-6; Matthew 12:9-14; Luke 6:6-11). See Matt. and Mark for details. Only Luke notes that it was on a sabbath. Was this because Luke as a physician had to meet this problem in his own practise?

Right hand (η δεχια — hē dexia). This alone in Luke, the physician‘s eye for particulars.

The scribes and the Pharisees (οι γραμματεις και οι Παρισαιοι — hoi grammateis kai hoi Pharisaioi). Only Luke here though Pharisees named in Matthew 12:14 and Pharisees and Herodians in Mark 3:6.

Watched him (παρετηρουντο αυτον — paretērounto auton). Imperfect middle, were watching for themselves on the side (παρα — para). Mark 3:2 has the imperfect active παρετηρουν — paretēroun Common verb, but the proposition παρα — para gave an extra touch, watching either assiduously like the physician at the bedside or insidiously with evil intent as here.

Would heal (τεραπευσει — therapeusei). But the present active indicative (τεραπευει — therapeuei) may be the correct text here. So Westcott and Hort.

That they might find out how to accuse him (ινα ευρωσιν κατηγορειν αυτου — hina heurōsin katēgorein autou). Second aorist active subjunctive of ευρισκω — heuriskō and the infinitive with it means to find out how to do a thing. They were determined to make a case against Jesus. They felt sure that their presence would prevent any spurious work on the part of Jesus.

But he knew their thoughts (αυτος δε ηιδει τους διαλογισμους αυτων — autos de ēidei tous dialogismous autōn). In Luke alone. Imperfect in sense, second past perfect in form ηιδει — ēidei from οιδα — oida Jesus, in contrast to these spies (Plummer), read their intellectual processes like an open book.

His hand withered (χηραν την χειρα — xēran tēn cheira). Predicate position of the adjective. So in Mark 3:3.

Stand forth (στητι — stēthi). Luke alone has this verb, second aorist active imperative. Mark 3:3 has Arise into the midst (εγειρε εις το μεσον — egeire eis to meson). Luke has Arise and step forth into the midst (εγειρε και στητι εις το μεσον — egeire kai stēthi eis to meson). Christ worked right out in the open where all could see. It was a moment of excitement when the man stepped forth (εστη — estē) there before them all.

I ask you (επερωτω υμας — eperōtō humās). They had questions in their hearts about Jesus. He now asks in addition (επ — ep') an open question that brings the whole issue into the open.

A life (πσυχην — psuchēn). So the Revised Version. The rabbis had a rule: Periculum vitae pellit sabbatum. But it had to be a Jew whose life was in peril on the sabbath. The words of Jesus cut to the quick.

Or to destroy it (η απολεσαι — ē apolesai). On this very day these Pharisees were plotting to destroy Jesus (Luke 6:7).

He looked round about on them all (περιβλεπσαμενος — periblepsamenos). First aorist middle participle as in Mark 3:5, the middle voice giving a personal touch to it all. Mark adds “with anger” which Luke here does not put in.

Stretch out, clean out, full length. All three Gospels also have the first aorist passive indicative απεκατεστατη — apekatestathē with the double augment of the double compound verb αποκατιστημι — apokathistēmi As in Greek writers, so here the double compound means complete restoration to the former state.

They were filled with madness (επληστησαν ανοιας — eplēsthēsan anoias) First aorist passive (effective) with genitive: In Luke 5:26 we saw the people filled with fear. Here is rage that is kin to insanity, for ανοιας — anoias is lack of sense (α — a privative and νους — nous mind). An old word, but only here and 2 Timothy 3:9 in the N.T.

Communed (διελαλουν — dielaloun), imperfect active, picturing their excited counsellings with one another. Mark 3:6 notes that they bolted out of the synagogue and outside plotted even with the Herodians how to destroy Jesus, strange co-conspirators these against the common enemy.

What they might do to Jesus (τι αν ποιησαιεν Ιησου — ti an poiēsaien Iēsou). Luke puts it in a less damaging way than Mark 3:6; Matthew 12:14. This aorist optative with αν — an is the deliberative question like that in Acts 17:18 retained in the indirect form here. Perhaps Luke means, not that they were undecided about killing Jesus, but only as to the best way of doing it. Already nearly two years before the end we see the set determination to destroy Jesus. We see it here in Galilee. We have already seen it at the feast in Jerusalem (John 5:18) where “the Jews sought the more to kill him.” John and the Synoptics are in perfect agreement as to the Pharisaic attitude toward Jesus.

He went out into the mountains to pray (εχελτειν αυτον εις το ορος προσευχασται — exelthein auton eis to oros proseuxasthai). Note εχ — ex - where Mark 3:13 has goeth up (αναβαινει — anabainei). Luke alone has “to pray” as he so often notes the habit of prayer in Jesus.

He continued all night (ην διανυκτερευων — ēn dianuktereuōn). Periphrastic imperfect active. Here alone in the N.T., but common in the lxx and in late Greek writers. Medical writers used it of whole night vigils.

In prayer to God (εν τηι προσευχηι του τεου — en tēi proseuchēi tou theou). Objective genitive του τεου — tou theou This phrase occurs nowhere else. Προσευχη — Proseuchē does not mean “place of prayer” or synagogue as in Acts 16:13, but the actual prayer of Jesus to the Father all night long. He needed the Father‘s guidance now in the choice of the Apostles in the morning.

When it was day (οτε εγενετο ημερα — hote egeneto hēmera). When day came, after the long night of prayer.

He chose from them twelve (εκλεχαμενος απ αυτων δωδεκα — eklexamenos ap' autōn dōdeka). The same root (λεγ — leg) was used for picking out, selecting and then for saying. There was a large group of “disciples” or “learners” whom he “called” to him (προσεπωνησεν — prosephōnēsen), and from among whom he chose (of himself, and for himself, indirect middle voice (εκλεχαμενος — eklexamenos). It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. “You did not choose me, but I chose you,” (John 15:16) where Jesus uses εχελεχαστε — exelexasthe and εχελεχαμην — exelexamēn as here by Luke.

Whom also he named apostles (ους και αποστολους ωνομασεν — hous kai apostolous ōnomasen). So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mark 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mark 3:14, but it remains doubtful whether they were not brought into Mark from Luke 6:13 where they are undoubtedly genuine. See note on Matthew 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω — apostellō to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself (απεστειλας — apesteilas John 17:3) as does Hebrews 3:1. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2 Corinthians 8:23). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself “that they might be with him” (Mark 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Matthew 10:1-4; and notes on Mark 3:14-19.

Which was the traitor (ος εγενετο προδοτης — hos egeneto prodotēs). Who became traitor, more exactly, εγενετο — egeneto not ην — ēn He gave no signs of treachery when chosen.

He came down with them (καταβας μετ αυτων — katabas met' autōn). Second aorist active participle of καταβαινω — katabainō common verb. This was the night of prayer up in the mountain (Mark 3:13; Luke 6:12) and the choice of the Twelve next morning. The going up into the mountain of Matthew 5:1 may simply be a summary statement with no mention of what Luke has explained or may be a reference to the elevation, where he “sat down” (Matthew 5:1), above the plain or “level place” (επι τοπου πεδινου — epi topou pedinou) on the mountain side where Jesus “stood” or “stopped” (εστη — estē). It may be a level place towards the foot of the mountain. He stopped his descent at this level place and then found a slight elevation on the mountain side and began to speak. There is not the slightest reason for making Matthew locate this sermon on the mountain and Luke in the valley as if the places, audiences, and topics were different. For the unity of the sermon see notes on Matthew 5:1. The reports in Matthew and Luke begin alike, cover the same general ground and end alike. The report in Matthew is longer chiefly because in Chapter 5, he gives the argument showing the contrast between Christ‘s conception of righteousness and that of the Jewish rabbis. Undoubtedly, Jesus repeated many of the crisp sayings here at other times as in Luke 12, but it is quite gratuitous to argue that Matthew and Luke have made up this sermon out of isolated sayings of Christ at various times. Both Matthew and Luke give too much that is local of place and audience for that idea. Matthew 5:1 speaks of “the multitudes” and “his disciples.” Luke 6:17 notes “a great multitude of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon.” They agree in the presence of disciples and crowds besides the disciples from whom the twelve apostles were chosen. It is important to note how already people were coming from “the sea coast of Tyre and Sidon” “to hear him and to be healed (ιατηναι — iathēnai first aorist passive of ιαομαι — iaomai) of their diseases.”

With unclean spirits (απο πνευματων ακαταρτων — apo pneumatōn akathartōn). In an amphibolous position for it can be construed with “troubled,” (present passive participle ενοχλουμενοι — enochloumenoi) or with “were healed” (imperfect passive, ετεραπευοντο — etherapeuonto). The healings were repeated as often as they came. Note here both verbs, ιαομαι — iaomai and τεραπευω — therapeuō used of the miraculous cures of Jesus. Τεραπευω — Therapeuō is the verb more commonly employed of regular professional cures, but no such distinction is made here.

Sought to touch him (εζητουν απτεσται αυτου — ezētoun haptesthai autou). Imperfect active. One can see the surging, eager crowd pressing up to Jesus. Probably some of them felt that there was a sort of virtue or magic in touching his garments like the poor woman in Luke 8:43. (Mark 5:23; Matthew 9:21).

For power came forth from him (οτι δυναμις παρ αυτου εχηρχετο — hoti dunamis par' autou exērcheto). Imperfect middle, power was coming out from him. This is the reason for the continual approach to Jesus.

And healed them all (και ιατο παντας — kai iāto pantas). Imperfect middle again. Was healing all, kept on healing all. The preacher today who is not a vehicle of power from Christ to men may well question why that is true. Undoubtedly the failure to get a blessing is one reason why many people stop going to church. One may turn to Paul‘s tremendous words in Philemon 4:13: “I have strength for all things in him who keeps on pouring power into me” (παντα ισχυω εν τωι ενδυναμουντι με — panta ischuō en tōi endunamounti me). It was at a time of surpassing dynamic spiritual energy when Jesus delivered this greatest of all sermons so far as they are reported to us. The very air was electric with spiritual power. There are such times as all preachers know.

And he lifted up his eyes (και αυτος επαρας τους οπταλμους αυτου — kai autos eparas tous opthalmous autou). First aorist active participle from επαιρω — epairō Note also Luke‘s favourite use of και αυτος — kai autos in beginning a paragraph. Vivid detail alone in Luke. Jesus looked the vast audience full in the face. Matthew 5:2 mentions that “he opened his mouth and taught them” (began to teach them, inchoative imperfect, εδιδασκεν — edidasken). He spoke out so that the great crowd could hear. Some preachers do not open their mouths and do not look up at the people, but down at the manuscript and drawl along while the people lose interest and even go to sleep or slip out.

Ye poor (οι πτωχοι — hoi ptōchoi). The poor, but “yours” (υμετερα — humetera) justifies the translation “ye.” Luke‘s report is direct address in all the four beatitudes and four woes given by him. It is useless to speculate why Luke gives only four of the eight beatitudes in Matthew or why Matthew does not give the four woes in Luke. One can only say that neither professes to give a complete report of the sermon. There is no evidence to show that either saw the report of the other. They may have used a common source like Q (the Logia of Jesus) or they may have had separate sources. Luke‘s first beatitude corresponds with Matthew‘s first, but he does not have “in spirit” after “poor.” Does Luke represent Jesus as saying that poverty itself is a blessing? It can be made so. Or does Luke represent Jesus as meaning what is in Matthew, poverty of spirit?

The kingdom of God (η βασιλεια του τεου — hē basileia tou theou). Matthew 5:3 has “the kingdom of heaven” which occurs alone in Matthew though he also has the one here in Luke with no practical difference. The rabbis usually said “the kingdom of heaven.” They used it of the political Messianic kingdom when Judaism of the Pharisaic sort would triumph over the world. The idea of Jesus is in the sharpest contrast to that conception here and always. See note on Matthew 3:2 for discussion of the meaning of the word “kingdom.” It is the favourite word of Jesus for the rule of God in the heart here and now. It is both present and future and will reach a glorious consummation. Some of the sayings of Christ have apocalyptic and eschatological figures, but the heart of the matter is here in the spiritual reality of the reign of God in the hearts of those who serve him. The kingdom parables expand and enlarge upon various phases of this inward life and growth.

Now (νυν — nun). Luke adds this adverb here and in the next sentence after “weep.” This sharpens the contrast between present sufferings and the future blessings.

Filled (χορταστησεστε — chortasthēsesthe). Future passive indicative. The same verb in Matthew 5:6. Originally it was used for giving fodder (χορτος — chortos) to animals, but here it is spiritual fodder or food except in Luke 15:16; Luke 16:21. Luke here omits “and thirst after righteousness.”

Weep (κλαιοντες — klaiontes). Audible weeping. Where Matthew 5:4 has “mourn” (πεντουντες — penthountes).

Shall laugh (γελασετε — gelasete). Here Matthew 5:4 has “shall be comforted.” Luke‘s words are terse.

When they shall separate you (οταν απορισωσιν υμας — hotan aphorisōsin humās). First aorist active subjunctive, from αποριζω — aphorizō common verb for marking off a boundary. So either in good sense or bad sense as here. The reference is to excommunication from the congregation as well as from social intercourse.

Cast out your name as evil (εχβαλωσιν το ονομα υμων ως πονηρον — exbalōsin to onoma humōn hōs ponēron). Second aorist active subjunctive of εκβαλλω — ekballō common verb. The verb is used in Aristophanes, Sophocles, and Plato of hissing an actor off the stage. The name of Christian or disciple or Nazarene came to be a byword of contempt as shown in the Acts. It was even unlawful in the Neronian persecution when Christianity was not a religio licita.

For the Son of man‘s sake (ενεκα του υιου του αντρωπου — heneka tou huiou tou anthrōpou). Jesus foretold what will befall those who are loyal to him. The Acts of the Apostles is a commentary on this prophecy. This is Christ‘s common designation of himself, never of others save by Stephen (Acts 7:56) and in the Apocalypse (Revelation 1:13; Revelation 14:14). But both Son of God and Son of man apply to him (John 1:50, 52; Matthew 26:63.). Christ was a real man though the Son of God. He is also the representative man and has authority over all men.

Leap for joy (σκιρτησατε — skirtēsate). Old verb and in lxx, but only in Luke in the N.T. (here and Luke 1:41, Luke 1:44). It answers to Matthew‘s (Matthew 5:12) “be exceeding glad.”

Did (εποιουν — epoioun). Imperfect active, the habit of “their fathers” (peculiar to both here). Matthew 5:12 has “persecuted.” Thus they will receive a prophet‘s reward (Matthew 10:41).

But woe unto you that are rich (Πλην ουαι υμιν τοις πλουσιοις — Plēn ouai humin tois plousiois). Sharp contrast (πλην — plēn). As a matter of fact the rich Pharisees and Sadducees were the chief opposers of Christ as of the early disciples later (James 5:1-6).

Ye have received (απεχετε — apechete). Receipt in full απεχω — apechō means as the papyri show.

Consolation (παρακλησιν — paraklēsin). From παρακαλεω — parakaleō to call to one‘s side, to encourage, to help, to cheer.

Now (νυν — nun). Here twice as in Luke 6:21 in contrast with future punishment. The joys and sorrows in these two verses are turned round, measure for measure reversed. The Rich Man and Lazarus (Luke 16:19-31) illustrate these contrasts in the present and the future.

In the same manner did their fathers (τα αυτα εποιουν οι πατερες αυτων — ta auta epoioun hoi pateres autōn). Literally, their fathers did the same things to the false prophets. That is they spoke well (καλως — kalōs), finely of false prophets. Praise is sweet to the preacher but all sorts of preachers get it.

Of you (υμας — humas). Accusative case after words of speaking according to regular Greek idiom, to speak one fair, to speak well of one.

But I say unto you that hear (Αλλα υμιν λεγω τοις ακουουσιν — Alla humin legō tois akouousin). There is a contrast in this use of αλλα — alla like that in Matthew 5:44. This is the only one of the many examples given by Matthew 5 of the sharp antithesis between what the rabbis taught and what Jesus said. Perhaps that contrast is referred to by Luke. If necessary, αλλα — alla could be coordinating or paratactic conjunction as in 2 Corinthians 7:11 rather than adversative as apparently here. See notes on Matthew 5:43. Love of enemies is in the O.T., but Jesus ennobles the word, αγαπαω — agapaō and uses it of love for one‘s enemies.

That despitefully use you (των επηρεαζοντων υμας — tōn epēreazontōn humās). This old verb occurs here only in the N.T. and in 1 Peter 3:16, not being genuine in Matthew 5:44.

On the cheek (επι την σιαγονα — epi tēn siagona). Matthew 5:39 has “right.” Old word meaning jaw or jawbone, but in the N.T. only here and Matthew 5:39, which see note for discussion. It seems an act of violence rather than contempt. Sticklers for extreme literalism find trouble with the conduct of Jesus in John 18:22. where Jesus, on receiving a slap in the face, protested against it.

Thy cloke (το ιματιον — to himation), thy coat (τον χιτωνα — ton chitōna). Here the upper and more valuable garment (ιματιον — himation) is first taken, the under and less valuable χιτων — chitōn last. In Matthew 5:40 the process (apparently a legal one) is reversed.

Withhold not (μη κωλυσηις — mē kōlusēis). Aorist subjunctive in prohibition against committing an act. Do not hinder him in his robbing. It is usually useless anyhow with modern armed bandits.

Ask them not again (μη απαιτει — mē apaitei). Here the present active imperative in a prohibition, do not have the habit of asking back. This common verb only here in the N.T., for αιτουσιν — aitousin is the correct text in Luke 12:20. The literary flavour of Luke‘s Koiné style is seen in his frequent use of words common in the literary Greek, but appearing nowhere else in the N.T.

As ye would (κατως τελετε — kathōs thelete). In Matthew 7:12 the Golden Rule begins: Παντα οσα εαν τελητε — Panta hosa ean thelēte Luke has “likewise” (ομοιως — homoiōs) where Matthew has ουτως — houtōs See note on Matthew 7:12 for discussion of the saying.

What thank have ye? (ποια μιν χαρις εστιν — poia hūmin charis estiṉ). What grace or gratitude is there to you? Matthew 5:46 has μιστον — misthon (reward).

Do good (αγατοποιητε — agathopoiēte). Third-class condition, εαν — ean and present subjunctive. This verb not in old Greek, but in lxx.

Even sinners (και οι αμαρτωλοι — kai hoi hamartōloi). Even the sinners, the article distinguishing the class. Matthew 5:46 has “even the publicans” and Matthew 5:47 ”even the Gentiles.” That completes the list of the outcasts for “sinners” includes “harlots” and all the rest.

If ye lend (εαν δανισητε — ean danisēte). Third-class condition, first aorist active subjunctive from δανιζω — danizō (old form δανειζω — daneizō) to lend for interest in a business transaction (here in active to lend and Matthew 5:42 middle to borrow and nowhere else in N.T.), whereas κιχρημι — kichrēmi (only Luke 11:5 in N.T.) means to loan as a friendly act.

To receive again as much (ινα απολαβωσιν τα ισα — hina apolabōsin ta isa). Second aorist active subjunctive of απολαμβανω — apolambanō old verb, to get back in full like απεχω — apechō in Luke 6:24. Literally here, “that they may get back the equal” (principal and interest, apparently). It could mean “equivalent services.” No parallel in Matthew.

But (πλην — plēn). Plain adversative like πλην — plēn in Luke 6:24. Never despairing (μηδεν απελπιζοντες — mēden apelpizontes). Μηδεν — Mēden is read by A B L Bohairic and is the reading of Westcott and Hort. The reading μηδενα — mēdena is translated “despairing of no man.” The Authorized Version has it “hoping for nothing again,” a meaning for απελπιζω — apelpizō with no parallel elsewhere. Field (Otium Nor.iii. 40) insists that all the same the context demands this meaning because of απελπιζειν — apelpizein in Luke 6:34, but the correct reading there is ελπιζειν — elpizein not απελπιζειν — apelpizein Here Field‘s argument falls to the ground. The word occurs in Polybius, Diodorus, lxx with the sense of despairing and that is the meaning here. D and Old Latin documents have nihil desperantes, but the Vulgate has nihil inde sperantes (hoping for nothing thence) and this false rendering has wrought great havoc in Europe. “On the strength of it Popes and 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 hands of the Jews, and added greatly to the unnatural detestation in which Jews were held” (Plummer). By “never despairing” or “giving up nothing in despair” Jesus means that we are not to despair about getting the money back. We are to help the apparently hopeless cases. Medical writers use the word for desperate or hopeless cases.

Sons of the Most High (υοι υπσιστου — huoi Hupsistou). In Luke 1:32 Jesus is called “Son of the Highest” and here all real children or sons of God (Luke 20:36) are so termed. See also Luke 1:35, Luke 1:76 for the use of “the Highest” of God. He means the same thing that we see in Matthew 5:45, Matthew 5:48 by “your Father.”

Toward the unthankful and evil (επι τους αχαριστους και πονηρους — epi tous acharistous kai ponērous). God the Father is kind towards the unkind and wicked. Note the one article with both adjectives.

Even as your Father (κατως ο πατηρ υμων — kathōs ho patēr humōn). In Matthew 5:48 we have ως ο πατηρ υμων — hōs ho patēr humōn In both the perfection of the Father is placed as the goal before his children. In neither case is it said that they have reached it.

And judge not (και μη κρινετε — kai mē krinete). Μη — Mē and the present active imperative, forbidding the habit of criticism. The common verb κρινω — krinō to separate, we have in our English words critic, criticism, criticize, discriminate. Jesus does not mean that we are not to form opinions, but not to form them rashly, unfairly, like our prejudice.

Ye shall not be judged (ου μη κριτητε — ou mē krithēte). First aorist passive subjunctive with double negative μη — ou mē strong negative.

Condemn not (μη καταδικαζετε — mē katadikazete). To give judgment (δικη διχαζω — dikē κατα — dixazō) against (Μη — kata) one. ου μη καταδικαστητε — Mē and present imperative. Either cease doing or do not have the habit of doing it. Old verb.

Ye shall not be condemned (απολυετε — ou mē katadikasthēte). First aorist passive indicative again with the double negative. Censoriousness is a bad habit.

Release (apoluete). Positive command the opposite of the censoriousness condemned.

Pressed down (πεπιεσμενον — pepiesmenon). Perfect passive participle from πιεζω — piezō old verb, but here alone in the N.T., though the Doric form πιαζω — piazō to seize, occurs several times (John 7:30, John 7:32, John 7:44).

Shaken together (σεσαλευμενον — sesaleumenon). Perfect passive participle again from common verb σαλευω — saleuō over (υπερεκχυννομενον — huperekchunnomenon). Present middle participle of this double compound verb not found elsewhere save in A Q in Joel 2:24. Χυνω — Chunō is a late form of χεω — cheō There is asyndeton here, no conjunction connecting these participles. The present here is in contrast to the two preceding perfects. The participles form an epexegesis or explanation of the “good measure” (μετρον καλον — metron kalon). Into your bosom (εις τον κολπον υμων — eis ton kolpon humōn). The fold of the wide upper garment bound by the girdle made a pocket in common use (Exodus 4:6; Proverbs 6:27; Psalm 79:12; Isaiah 65:6.; Jeremiah 32:18). So Isaiah 65:7: I will measure their former work unto their bosom.

Shall be measured to you again (αντιμετρητησεται — antimetrēthēsetai). Future passive indicative of the verb here only in the N.T. save late MSS. in Matthew 7:2. Even here some MSS. have μετρητησεται — metrēthēsetai The αντι — anti has the common meaning of in turn or back, measured back to you in requital.

Also a parable (και παραβολην — kai parabolēn). Plummer thinks that the second half of the sermon begins here as indicated by Luke‘s insertion of “And he spake (ειπεν δε — eipen de) at this point. Luke has the word parable some fifteen times both for crisp proverbs and for the longer narrative comparisons. This is the only use of the term parable concerning the metaphors in the Sermon on the Mount. But in both Matthew and Luke‘s report of the discourse there are some sixteen possible applications of the word. Two come right together: The blind leading the blind, the mote and the beam. Matthew gives the parabolic proverb of the blind leading the blind later (Matthew 15:14). Jesus repeated these sayings on various occasions as every teacher does his characteristic ideas. So Luke 6:40; Matthew 10:24, Luke 6:45; Matthew 12:34.

Can (Μητι δυναται — Mēti dunatai). The use of μητι — mēti in the question shows that a negative answer is expected.

Guide (οδηγειν — hodēgein). Common verb from οδηγος — hodēgos (guide) and this from οδος — hodos (way) and ηγεομαι — hēgeomai to lead or guide.

Shall they not both fall? (ουχι αμποτεροι εμπεσουνται — ouchi amphoteroi empesountai̱). Ουχι — Ouchi a sharpened negative from ουκ — ouk in a question expecting the answer Yes. Future middle indicative of the common verb εμπιπτω — empiptō a pit (εις βοτυνον — eis bothunon). Late word for older βοτρος — bothros f0).

The disciple is not above his master (ουκ εστιν ματητης υπερ τον διδασκαλον — ouk estin mathētēs huper ton didaskalon). Literally, a learner (or pupil) is not above the teacher. Precisely so in Matthew 10:24 where “slave” is added with “lord.” But here Luke adds: “But everyone when he is perfected shall be as his master” (κατηρτισμενος δε πας εσται ως ο διδασκαλος αυτου — katērtismenos de pās estai hōs ho didaskalos autou). The state of completion, perfect passive participle, is noted in κατηρτισμενος — katērtismenos The word is common for mending broken things or nets (Matthew 4:21) or men (Galatians 6:1). So it is a long process to get the pupil patched up to the plane of his teacher.

Mote (καρπος — karphos) and beam (δοκον — dokon). See notes on Matthew 7:3-5 for discussion of these words in this parabolic proverb kin to several of ours today.

Canst thou say (δυνασαι λεγειν — dunasai legein). Here Matthew 7:4 has wilt thou say (ερεις — ereis).

Beholdest not (ου βλεπων — ou blepōn). Matthew 7:4 has “lo” (ιδου — idou).

Thou hypocrite (υποκριτα — hupokrita). Contrast to the studied politeness of “brother” (αδελπε — adelphe) above. Powerful picture of blind self-complacence and incompetence, the keyword to argument here.

Is known (γινωσκεται — ginōsketai). The fruit of each tree reveals its actual character. It is the final test. This sentence is not in Matthew 7:17-20, but the same idea is in the repeated saying (Matthew 7:16, Matthew 7:20): “By their fruits ye shall know them,” where the verb συλλεγουσιν — epigno4sesthe means full knowledge. The question in Matthew 7:16 is put here in positive declarative form. The verb is in the plural for “men” or “people,” sullegousin See note on Matthew 7:16.

Bramble bush (batou). Old word, quoted from the lxx in Mark 12:26; Luke 20:37 (from Exodus 3:6) about the burning bush that Moses saw, and by Stephen (Acts 7:30, Acts 7:35) referring to the same incident. Nowhere else in the N.T. “Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient” (Vincent).

Gather (βατου — trugōsin). A verb common in Greek writers for gathering ripe fruit. In the N.T. only here and Revelation 14:18.

Grapes (τρυγωσιν — staphulēn). Cluster of grapes.

Bringeth forth (προπερει — propherei). In a similar saying repeated later. Matthew 12:34. has the verb εκβαλλει — ekballei (throws out, casts out), a bolder figure. “When men are natural, heart and mouth act in concert. But otherwise the mouth sometimes professes what the heart does not feel” (Plummer).

And do not (και ου ποιειτε — kai ou poieite). This is the point about every sermon that counts. The two parables that follow illustrate this point.

Hears and does (ακουων και ποιων — akouōn kai poiōn). Present active participles. So in Matthew 7:24. (Present indicative.)

I will show you (υποδειχω υμιν — hupodeixō humin). Only in Luke, not Matthew.

Digged and went deep (εσκαπσεν και εβατυνεν — eskapsen kai ebathunen). Two first aorist indicatives. Not a hendiadys for dug deep. Σκαπτω — Skaptō to dig, is as old as Homer, as is βατυνω — bathunō to make deep.

And laid a foundation (και ετηκεν τεμελιον — kai ethēken themelion). That is the whole point. This wise builder struck the rock before he laid the foundation.

When a flood arose (πλημμυρης γενομενης — plēmmurēs genomenēs). Genitive absolute. Late word for flood, πλημμυρα — plēmmura only here in the N.T., though in Job 40:18.

Brake against (προσερηχεν — proserēxen). First aorist active indicative from προσρηγνυμι — prosrēgnumi and in late writers προσρησσω — prosrēssō to break against. Only here in the N.T. Matthew 7:25 has προσεπεσαν — prosepesan from προσπιπτω — prospiptō to fall against.

Could not shake it (ουκ ισχυσεν σαλευσαι αυτην — ouk ischusen saleusai autēn). Did not have strength enough to shake it.

Because it had been well builded (δια το καλως οικοδομησται αυτην — dia to kalōs oikodomēsthai autēn). Perfect passive articular infinitive after δια — dia and with accusative of general reference.

He that heareth and doeth not (ο δε ακουσας και μη ποιησας — ho de akousas kai mē poiēsas). Aorist active participle with article. Particular case singled out (punctiliar, aorist).

Like a man (ομοιος εστιν αντρωπωι — homoios estin anthrōpōi). Associative instrumental case after ομοιος — homoios as in Luke 6:47.

Upon the earth (επι την γην — epi tēn gēn). Matthew 7:26 has “upon the sand” (επι την αμμον — epi tēn ammon), more precise and worse than mere earth. But not on the rock.

Without a foundation (χωρις τεμελιου — chōris themeliou). The foundation on the rock after deep digging as in Luke 6:48.

It fell in (συνεπεσεν — sunepesen). Second aorist active of συνπιπτω — sunpiptō to fall together, to collapse. An old verb from Homer on, but only here in the N.T.

The ruin (το ρηγμα — to rēgma). The crash like a giant oak in the forest resounded far and wide. An old word for a rent or fracture as in medicine for laceration of a wound. Only here in the N.T.