02000
02001
 \\Must be put\\ (\\blteon\\). This verbal adjective in \\-teos\\ rather than
 \\-tos\\ appears here alone in the N.T. though it is common enough in
 Attic Greek. It is a survival of the literary style. This is the
 impersonal use and is transitive in sense here and governs the
 accusative "new wine" (\\oinon neon\\), though the agent is not
 expressed (Robertson, _Grammar_, p. 1097).

02002
 \\The old is good\\ (\\Ho palaios chrstos estin\\). So the best MSS.
 rather that \\chrstoteros\\, comparative (better). Westcott and Hort
 wrongly bracket the whole verse, though occurring in Aleph, B C L
 and most of the old documents. It is absent in D and some of the
 old Latin MSS. It is the philosophy of the obscurantist, that is
 here pictured by Christ. "The prejudiced person will not even try
 the new, or admit that it has any merits. He knows that the old
 is pleasant, and suits him; and that is enough; he is not going
 to change" (Plummer). This is Christ's picture of the reactionary
 Pharisees.


02003
 \\On a sabbath\\ (\\en sabbati\\). This is the second sabbath on which
 Jesus is noted by Luke. The first was
 # Lu 4:31-41
 There was another in
 # Joh 5:1-47
 There is Western and Syrian (Byzantine) evidence for a very
 curious reading here which calls this sabbath "secondfirst"
 (\\deuteroprti\\). It is undoubtedly spurious, though Westcott and
 Hort print it in the margin. A possible explanation is that a
 scribe wrote "first" (\\prti\\) on the margin because of the
 sabbath miracle in
 # Lu 6:6-11
 Then another scribe recalled
 # Lu 4:31
 where a sabbath is mentioned and wrote "second" (\\deuteri\\) also
 on the margin. Finally a third scribe combined the two in the
 word \\deuteroprti\\ that is not found elsewhere. If it were
 genuine, we should not know what it means. \\Plucked\\ (\\etillon\\).
 Imperfect active. They were plucking as they went on through
 (\\diaporeuesthai\\). Whether wheat or barley, we do not know, not
 our "corn" (maize). \\Did eat\\ (\\sthion\\). Imperfect again.
 See note on "Mt 12:1"
 ... and verses following
 See note on "Mr 2:23"
 ... and verses following
  for the separate acts in supposed violence of the sabbath laws.
 \\Rubbing them in their hands\\ (\\pschontes 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 \\psch\\ is a late one for \\psa\\, to rub.

02004
02005
 \\Not even this\\ (\\oude touto\\). This small point only in Luke. \\What\\
 (\\ho\\). Literally, \\which\\.
 # Mr 2:25; Mt 12:3
 have \\ti\\ (what).

02006
 \\Did take\\ (\\labn\\). Second aorist active participle of \\lamban\\. Not
 in Mark and Matthew. See
 # Mt 12:1-8; Mr 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
 # Ho 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 verse
 # 5
 to after verse
 # 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."

02007
02008
 \\On another sabbath\\ (\\en heteri sabbati\\). This was a second
 (\\heteron\\, as it often means), but not necessarily the next,
 sabbath. This incident is given by all three synoptics
 # Mr 3:1-6; Mt 12:9-14; Lu 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\\ (\\h dexia\\). This alone in
 Luke, the physician's eye for particulars.

02009
 \\The scribes and the Pharisees\\ (\\hoi grammateis kai hoi\\
 \\Pharisaioi\\). Only Luke here though Pharisees named in
 # Mt 12:14
 and Pharisees and Herodians in
 # Mr 3:6
 \\Watched him\\ (\\paretrounto auton\\). Imperfect middle, were watching
 for themselves on the side (\\para\\).
 # Mr 3:2
 has the imperfect active \\paretroun\\. Common verb, but the
 proposition \\para\\ gave an extra touch, watching either assiduously
 like the physician at the bedside or insidiously with evil intent
 as here. \\Would heal\\ (\\therapeusei\\). But the present active
 indicative (\\therapeuei\\) may be the correct text here. So Westcott
 and Hort. \\That they might find out how to accuse him\\ (\\hina\\
 \\heursin katgorein autou\\). Second aorist active subjunctive of
 \\heurisk\\ 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.

02010
 \\But he knew their thoughts\\ (\\autos de idei tous dialogismous\\
 \\autn\\). In Luke alone. Imperfect in sense, second past perfect in
 form \\idei\\ from \\oida\\. Jesus, in contrast to these spies
 (Plummer), read their intellectual processes like an open book.
 \\His hand withered\\ (\\xran tn cheira\\). Predicate position of the
 adjective. So in
 # Mr 3:3
 \\Stand forth\\ (\\stthi\\). Luke alone has this verb, second aorist
 active imperative.
 # Mr 3:3
 has \\Arise into the midst\\ (\\egeire eis to meson\\). Luke has \\Arise\\
 \\and step forth into the midst\\ (\\egeire kai stthi 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 (\\est\\) there
 before them all.

02011
 \\I ask you\\ (\\epert hums\\). They had questions in their hearts
 about Jesus. He now asks in addition (\\ep'\\) an open question that
 brings the whole issue into the open. \\A life\\ (\\psuchn\\). 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\\ (\\\\
 \\apolesai\\). On this very day these Pharisees were plotting to
 destroy Jesus (verse
 # 7

02012
 \\He looked round about on them all\\ (\\periblepsamenos\\). First aorist
 middle participle as in
 # Mr 3:5
 the middle voice giving a personal touch to it all. Mark adds
 "with anger" which Luke here does not put in. All three Gospels
 have the identical command: \\Stretch forth thy hand\\ (\\exteinon tn\\
 \\cheira sou\\). First aorist active imperative. \\Stretch out\\, clean
 out, full length. All three Gospels also have the first aorist
 passive indicative \\apekatestath\\ with the double augment of the
 double compound verb \\apokathistmi\\. As in Greek writers, so here
 the double compound means complete restoration to the former
 state.

02013
 \\They were filled with madness\\ (\\eplsthsan anoias\\) First aorist
 passive (effective) with genitive: In
 # 5:26
 we saw the people filled with fear. Here is rage that is kin to
 insanity, for \\anoias\\ is lack of sense (\\a\\ privative and \\nous\\,
 mind). An old word, but only here and
 # 2Ti 3:9
 in the N.T. \\Communed\\ (\\dielaloun\\), imperfect active, picturing
 their excited counsellings with one another.
 # Mr 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\\ (\\ti an poisaien Isou\\). Luke puts it in a less
 damaging way than
 # Mr 3:6; Mt 12:14
 This aorist optative with \\an\\ is the deliberative question like
 that in
 # Ac 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
 # Joh 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.

02014
 \\He went out into the mountains to pray\\ (\\exelthein auton eis to\\
 \\oros proseuxasthai\\). Note \\ex-\\ where
 # Mr 3:13
 has \\goeth up\\ (\\anabainei\\). Luke alone has "to pray" as he so often
 notes the habit of prayer in Jesus. \\He continued all night\\ (\\n\\
 \\dianuktereun\\). 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\\ (\\en ti\\
 \\proseuchi tou theou\\). Objective genitive \\tou theou\\. This phrase
 occurs nowhere else. \\Proseuch\\ does not mean "place of prayer" or
 synagogue as in
 # Ac 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.

02015
 \\When it was day\\ (\\hote egeneto hmera\\). When day came, after the
 long night of prayer. \\He chose from them twelve\\ (\\eklexamenos ap'\\
 \\autn ddeka\\). The same root (\\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
 (\\prosephnsen\\), and from among whom he chose (of himself, and
 for himself, indirect middle voice (\\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,"
 # Joh 15:16
 where Jesus uses \\exelexasthe\\ and \\exelexamn\\ as here by Luke. \\Whom\\
 \\also he named apostles\\ (\\hous kai apostolous nomasen\\). So then
 Jesus gave the twelve chosen disciples this appellation. Aleph
 and B have these same words in
 # Mr 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
 # Mr 3:14
 but it remains doubtful whether they were not brought into Mark
 from
 # Lu 6:13
 where they are undoubtedly genuine. See
 # Mt 10:2
 where the connection with sending them out by twos in the third
 tour of Galilee. The word is derived from \\apostell\\, to send
 (Latin, _mitto_) and apostle is missionary, one sent. Jesus
 applies the term to himself (\\apesteilas\\,
 # Joh 17:3
 as does
 # Heb 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
 # 2Co 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"
 # Mr 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
 # Ac 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 note on "Mt 10:1"
 ... through verse 4
 See note on "Mr 3:14"
 ... through verse 19

02016
02017
02018
 \\Which was the traitor\\ (\\hos egeneto prodots\\). Who became traitor,
 more exactly, \\egeneto\\, not \\n\\. He gave no signs of treachery when
 chosen.

02019
 \\He came down with them\\ (\\katabas met' autn\\). Second aorist active
 participle of \\katabain\\, common verb. This was the night of
 prayer up in the mountain
 # Mr 31:3; Lu 6:12
 and the choice of the Twelve next morning. The going up into the
 mountain of
 # Mt 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"
 # Mt 5:1
 above the plain or "level place" (\\epi topou pedinou\\) on the
 mountain side where Jesus "stood" or "stopped" (\\est\\). 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 note on "Mt 5:1"
 ... and verses following
 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.
 # Mt 5:1
 speaks of "the multitudes" and "his disciples."
 # Lu 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 (\\iathnai\\, first aorist passive of \\iaomai\\) of their
 diseases."

02020
 \\With unclean spirits\\ (\\apo pneumatn akathartn\\) . In an
 amphibolous position for it can be construed with "troubled,"
 (present passive participle \\enochloumenoi\\) or with "were healed"
 (imperfect passive, \\etherapeuonto\\). The healings were repeated as
 often as they came. Note here both verbs, \\iaomai\\ and \\therapeu\\,
 used of the miraculous cures of Jesus. \\Therapeu\\ is the verb more
 commonly employed of regular professional cures, but no such
 distinction is made here.

02021
 \\Sought to touch him\\ (\\eztoun 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
 # Lu 8:43
 # Mr 5:23; Mt 9:21
 \\For power came forth from him\\ (\\hoti dunamis par' autou\\
 \\exrcheto\\). Imperfect middle, \\power was coming out from him\\. This
 is the reason for the continual approach to Jesus. \\And healed\\
 \\them all\\ (\\kai ito 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
 # Php 4:13
 : "I have strength for all things in him who keeps on pouring
 power into me" (\\panta ischu en ti 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.

02022
 \\And he lifted up his eyes\\ (\\kai autos eparas tous opthalmous\\
 \\autou\\). First aorist active participle from \\epair\\. Note also
 Luke's favourite use of \\kai autos\\ in beginning a paragraph. Vivid
 detail alone in Luke. Jesus looked the vast audience full in the
 face.
 # Mt 5:2
 mentions that "he opened his mouth and taught them" (began to
 teach them, inchoative imperfect, \\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\\ (\\hoi ptchoi\\). \\The poor\\,
 but "yours" (\\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\\ (\\h basileia tou theou\\).
 # Mt 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 "Mt 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.

02023
 \\Now\\ (\\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\\ (\\chortasthsesthe\\).
 Future passive indicative. The same verb in
 # Mt 5:6
 Originally it was used for giving fodder (\\chortos\\) to animals,
 but here it is spiritual fodder or food except in
 # Lu 15:16; 16:21
 Luke here omits "and thirst after righteousness." \\Weep\\
 (\\klaiontes\\). Audible weeping. Where
 # Mt 5:4
 has "mourn" (\\penthountes\\). \\Shall laugh\\ (\\gelasete\\). Here
 # Mt 5:4
 has "shall be comforted." Luke's words are terse.

02024
 \\When they shall separate you\\ (\\hotan aphorissin hums\\). First
 aorist active subjunctive, from \\aphoriz\\, 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\\ (\\exbalsin to\\
 \\onoma humn hs ponron\\). Second aorist active subjunctive of
 \\ekball\\, 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\\ (\\heneka tou huiou tou\\
 \\anthrpou\\). 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
 # Ac 7:56
 and in the Apocalypse
 # Re 1:13; 14:14
 But both Son of God and Son of man apply to him
 # Joh 1:50,52; Mt 26:63
 Christ was a real man though the Son of God. He is also the
 representative man and has authority over all men.

02025
 \\Leap for joy\\ (\\skirtsate\\). Old verb and in LXX, but only in Luke
 in the N.T. (here and
 # 1:41,44
 It answers to Matthew's
 # Mt 5:12
 "be exceeding glad." \\Did\\ (\\epoioun\\). Imperfect active, the habit
 of "their fathers" (peculiar to both here).
 # Mt 5:12
 has "persecuted." Thus they will receive a prophet's reward
 # Mt 1:41

02026
 \\But woe unto you that are rich\\ (\\Pln ouai humin tois plousiois\\).
 Sharp contrast (\\pln\\). As a matter of fact the rich Pharisees and
 Sadducees were the chief opposers of Christ as of the early
 disciples later
 # Jas 5:1-6
 \\Ye have received\\ (\\apechete\\). Receipt in full \\apech\\ means as the
 papyri show. \\Consolation\\ (\\paraklsin\\). From \\parakale\\, to call to
 one's side, to encourage, to help, to cheer.

02027
 \\Now\\ (\\nun\\). Here twice as in verse
 # 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
 # Lu 16:19-31
 illustrate these contrasts in the present and the future.

02028
 \\In the same manner did their fathers\\ (\\ta auta epoioun hoi pateres\\
 \\autn\\). Literally, their fathers did the same things to the false
 prophets. That is they spoke well (\\kals\\), finely of false
 prophets. Praise is sweet to the preacher but all sorts of
 preachers get it. \\Of you\\ (\\humas\\). Accusative case after words of
 speaking according to regular Greek idiom, to speak one fair, to
 speak well of one.

02029
 \\But I say unto you that hear\\ (\\Alla humin leg tois akouousin\\).
 There is a contrast in this use of \\alla\\ like that in
 # Mt 5:44
 This is the only one of the many examples given by
 # Mt 5
 of the sharp antithesis between what the rabbis taught and what
 Jesus said. Perhaps that contrast is referred to by Luke. If
 necessary, \\alla\\ could be coordinating or paratactic conjunction
 as in
 # 2Co 7:11
 rather than adversative as apparently here. See
 # Mt 5:43
 Love of enemies is in the O.T., but Jesus ennobles the word,
 \\agapa\\, and uses it of love for one's enemies.

02030
 \\That despitefully use you\\ (\\tn epreazontn hums\\). This old verb
 occurs here only in the N.T. and in
 # 1Pe 3:16
 not being genuine in
 # Mt 5:44

02031
 \\On the cheek\\ (\\epi tn siagona\\).
 # Mt 5:39
 has "right." Old word meaning jaw or jawbone, but in the N.T.
 only here and
 # Mt 5:39
 which see for discussion. It seems an act of violence rather than
 contempt. Sticklers for extreme literalism find trouble with the
 conduct of Jesus in
 # Joh 18:22
 where Jesus, on receiving a slap in the face, protested against
 it. \\Thy cloke\\ (\\to himation\\), \\thy coat\\ (\\ton chitna\\). Here the
 upper and more valuable garment (\\himation\\) is first taken, the
 under and less valuable \\chitn\\ last. In
 # Mt 5:40
 the process (apparently a legal one) is reversed. \\Withhold not\\
 (\\m klusis\\). Aorist subjunctive in prohibition against
 committing an act. Do not hinder him in his robbing. It is
 usually useless anyhow with modern armed bandits.

02032
 \\Ask them not again\\ (\\m 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 \\aitousin\\ is the
 correct text in
 # Lu 12:20
 The literary flavour of Luke's _Koin_ style is seen in his
 frequent use of words common in the literary Greek, but appearing
 nowhere else in the N.T.

02033
 \\As ye would\\ (\\kaths thelete\\). In
 # Mt 7:12
 the Golden Rule begins: \\Panta hosa ean thelte\\. Luke has
 "likewise" (\\homois\\) where Matthew has \\houts\\. See on Matthew for
 discussion of the saying.

02034
 \\What thank have ye?\\ (\\poia hmin charis estin;\\). What grace or
 gratitude is there to you?
 # Mt 5:46
 has \\misthon\\ (reward).

02035
 \\Do good\\ (\\agathopoite\\). Third-class condition, \\ean\\ and present
 subjunctive. This verb not in old Greek, but in LXX. \\Even\\
 \\sinners\\ (\\kai hoi hamartloi\\). Even the sinners, the article
 distinguishing the class.
 # Mt 5:46
 has "even the publicans" and
 # 5:47
 "even the Gentiles." That completes the list of the outcasts for
 "sinners" includes "harlots" and all the rest.

02036
 \\If ye lend\\ (\\ean daniste\\). Third-class condition, first aorist
 active subjunctive from \\daniz\\ (old form \\daneiz\\) to lend for
 interest in a business transaction (here in active to lend and
 # Mt 5:42
 middle to borrow and nowhere else in N.T.), whereas \\kichrmi\\
 (only
 # Lu 11:5
 in N.T.) means to loan as a friendly act. \\To receive again as\\
 \\much\\ (\\hina apolabsin ta isa\\). Second aorist active subjunctive
 of \\apolamban\\, old verb, to get back in full like \\apech\\ in
 # 6:24
 Literally here, "that they may get back the equal" (principal and
 interest, apparently). It could mean "equivalent services." No
 parallel in Matthew.

02037
 \\But\\ (\\pln\\). Plain adversative like \\pln\\ in verse
 # 24
 Never despairing (\\mden apelpizontes\\). \\Mden\\ is read by A B L
 Bohairic and is the reading of Westcott and Hort. The reading
 \\mdena\\ is translated "despairing of no man." The Authorized
 Version has it "hoping for nothing again," a meaning for
 \\apelpiz\\ with no parallel elsewhere. Field (_Otium Nor._ iii. 40)
 insists that all the same the context demands this meaning
 because of \\apelpizein\\ in verse
 # 34
 but the correct reading there is \\elpizein\\, not \\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\\ (\\huoi Hupsistou\\). In
 # 1:32
 Jesus is called "Son of the Highest" and here all real children
 or sons of God
 # Lu 20:36
 are so termed. See also
 # 1:35,76
 for the use of "the Highest" of God. He means the same thing that
 we see in
 # Mt 5:45,48
 by "your Father." \\Toward the unthankful and evil\\ (\\epi tous\\
 \\acharistous kai ponrous\\). God the Father is kind towards the
 unkind and wicked. Note the one article with both adjectives.

02038
 \\Even as your Father\\ (\\kaths ho patr humn\\). In
 # Mt 5:48
 we have \\hs ho patr humn\\. 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.

02039
 \\And judge not\\ (\\kai m krinete\\). \\M\\ and the present active
 imperative, forbidding the habit of criticism. The common verb
 \\krin\\, 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\\ (\\ou m krithte\\).
 First aorist passive subjunctive with double negative ou \\m\\,
 strong negative. \\Condemn not\\ (\\m katadikazete\\). To give judgment
 (\\dik, dixaz\\) against (\\kata\\) one. \\M\\ and present imperative.
 Either cease doing or do not have the habit of doing it. Old
 verb. \\Ye shall not be condemned\\ (\\ou m katadikasthte\\). First
 aorist passive indicative again with the double negative.
 Censoriousness is a bad habit. \\Release\\ (\\apoluete\\). Positive
 command the opposite of the censoriousness condemned.

02040
 \\Pressed down\\ (\\pepiesmenon\\). Perfect passive participle from
 \\piez\\, old verb, but here alone in the N.T., though the Doric
 form \\piaz\\, to seize, occurs several times
 # Joh 7:30,32,44
 \\Shaken together\\ (\\sesaleumenon\\). Perfect passive participle again
 from common verb \\saleu\\. \\Running over\\ (\\huperekchunnomenon\\).
 Present middle participle of this double compound verb not found
 elsewhere save in A Q in
 # Joe 2:24
 \\Chun\\ is a late form of \\che\\. 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" (\\metron kalon\\).
 Into your bosom (\\eis ton kolpon humn\\). The fold of the wide
 upper garment bound by the girdle made a pocket in common use
 # Ex 4:6; Pr 6:27; Ps 79:12; Isa 65:6; Jer 32:18
 So
 # Isa 65:7
 : \\I will measure their former work unto their bosom. Shall be\\
 \\measured to you again\\ (\\antimetrthsetai\\). Future passive
 indicative of the verb here only in the N.T. save late MSS. in
 # Mt 7:2
 Even here some MSS. have \\metrthsetai\\. The \\anti\\ has the common
 meaning of in turn or back, measured back to you in requital.

02041
 \\Also a parable\\ (\\kai paraboln\\). Plummer thinks that the second
 half of the sermon begins here as indicated by Luke's insertion
 of "And he spake (\\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
 # Mt 15:14
 Jesus repeated these sayings on various occasions as every
 teacher does his characteristic ideas. So Luke
 # 6:40; Mt 10:24
 # Lu 6:45; Mt 12:34
 \\Can\\ (\\Mti dunatai\\). The use of \\mti\\ in the question shows that a
 negative answer is expected. \\Guide\\ (\\hodgein\\). Common verb from
 \\hodgos\\ (guide) and this from \\hodos\\ (way) and \\hgeomai\\, to
 lead or guide. \\Shall they not both fall?\\ (\\ouchi amphoteroi\\
 \\empesountai;\\). \\Ouchi\\, a sharpened negative from \\ouk\\, in a
 question expecting the answer Yes. Future middle indicative of
 the common verb \\empipt\\. \\Into a pit\\ (\\eis bothunon\\). Late word for
 older \\bothros\\.

02042
 \\The disciple is not above his master\\ (\\ouk estin mathts huper\\
 \\ton didaskalon\\). Literally, a learner (or pupil) is not above the
 teacher. Precisely so in
 # Mt 10:24
 where "slave" is added with "lord." But here Luke adds: "But
 everyone when he is perfected shall be as his master"
 (\\katrtismenos de ps estai hs ho didaskalos autou\\). The state
 of completion, perfect passive participle, is noted in
 \\katrtismenos\\. The word is common for mending broken things or
 nets
 # Mt 4:21
 or men
 # Ga 6:1
 So it is a long process to get the pupil patched up to the plane
 of his teacher.

02043
 \\Mote\\ (\\karphos\\) and \\beam\\ (\\dokon\\).
 See note on "Mt 7:3"
 ... through verse 5
  for discussion of these words in this parabolic proverb kin to
 several of ours today.

02044
 \\Canst thou say\\ (\\dunasai legein\\). Here
 # Mt 7:4
 has \\wilt thou say\\ (\\ereis\\). \\Beholdest not\\ (\\ou blepn\\).
 # Mt 7:4
 has "lo" (\\idou\\). \\Thou hypocrite\\ (\\hupokrita\\). Contrast to the
 studied politeness of "brother" (\\adelphe\\) above. Powerful picture
 of blind self-complacence and incompetence, the keyword to
 argument here.

02045
02046
 \\Is known\\ (\\ginsketai\\). The fruit of each tree reveals its actual
 character. It is the final test. This sentence is not in
 # Mt 7:17-20
 but the same idea is in the repeated saying
 # Mt 7:16,20
 : "By their fruits ye shall know them," where the verb
 \\epignsesthe\\ means full knowledge. The question in
 # Mt 7:16
 is put here in positive declarative form. The verb is in the
 plural for "men" or "people," \\sullegousin\\.
 See note on "Mt 7:16"
 \\Bramble bush\\ (\\batou\\). Old word, quoted from the LXX in
 # Mr 12:26; Lu 20:37
 (from
 # Ex 3:6
 about the burning bush that Moses saw, and by Stephen
 # Ac 7:30,35
 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\\ (\\trugsin\\). A verb common in Greek writers for gathering
 ripe fruit. In the N.T. only here and
 # Re 14:18
 \\Grapes\\ (\\staphuln\\). Cluster of grapes.

02047
 \\Bringeth forth\\ (\\propherei\\). In a similar saying repeated later.
 # Mt 12:34
 has the verb \\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).

02048
 \\And do not\\ (\\kai ou poieite\\). This is the point about every sermon
 that counts. The two parables that follow illustrate this point.

02049
 \\Hears and does\\ (\\akoun kai poin\\). Present active participles. So
 in
 # Mt 7:24
 (Present indicative.) \\I will show you\\ (\\hupodeix humin\\). Only in
 Luke, not Matthew.
