What did HE say? (continued)
Thoughts on The Sermon (Part 15) From the Gospel of Luke
We left off yesterday with a question on the meaning of the Master’s words from the Gospel of Luke. The words in question are used by many in the Christian community to encourage members to tithe and to give and it is generally taught that in giving you will receive; give money and receive money, give property and receive property and so on. There is also a multiplier factor used in this reference from different verses; one in which the context talks about those who give up all for Him and another is the parable of the sower in which the hearer and doer of the word of Jesus is rewarded likewise; that is multiplied. Now it is good to tithe and to give, especially to the right causes and persons, but do we really think that the Master tied our giving to our receiving. Or that He intended that in sermons and in peoples minds by doing the one we will get the other? and that we should do it for the multiplication of what we give in mind?
To end this discussion let us refer again to Jesus words in Luke “But love ye your enemies, and do good, and lend, hoping for nothing again” (Luke 6:35). It might be said that this is in reference to lending only and not to doing good or to loving and this may be so. No matter, for what is it to “lend, hoping for nothing again“? Is this not giving? You should see from my writing that I do not believe that the Lord taught anything to us that is or can be self-serving. In fact, He taught just the opposite.
Continuing with His words we come to two statements that have no apparent relevance to those before or after. Let us look at the first: “And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?” (Luke 6:39) which follows immediately that saying by the Master which is interpreted by some as give so that you can receive. Whenever there are multiple interpretations of an issue there is one right and one wrong and most likely a whole array of ideas in between. Could Jesus’ parable be intended to reflect upon the right or wrong interpretation of the preceding verses? and , if so, which interpretation would He likely be saying would lead to the ditch?
The next statement: “The disciple is not above his master: but every one that is perfect shall be as his master” (Luke 6:40) is straightforward and a most meaningful statement to any who think that they are, or aspire to be His disciple. The word here translated as perfect, katartizo is not the same as the word translated as perfect discussed in an earlier post; that Greek word teleios is taught by some as meaning mature which is but one of its listed meanings (see In the Words of Jesus part 41). This Greek word katartizo is defined in the lexicon as to render, i.e. to fit, sound, complete; to mend (what has been broken or rent), to repair, to complete; to fit out, equip, put in order, arrange, adjust; to fit or frame for one’s self, prepare; ethically: to strengthen, perfect, complete, make one what he ought to be** which in a single word is translated perfected in the American Standard Version. Others say fully trained or fully taught or fully qualified but these seem too loose as to be the Master’s intent in this context. It should be enough however to just say that if one is a disciple, that one should be as his master or moving steady in that direction. Who does not want to be the perfected or fully trained disciple?
Jesus follows here with His teaching on correcting one’s brother while we have the similar issues ourselves: “and why beholdest thou the mote that is in thy brother’s eye, but perceivest not the beam that is in thine own eye? Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother’s eye“. (Luke 6:41-42). This is much the same as the rendering in Matthew and no additional comments are needed except that it was noted there that this saying followed and could be considered an extension of His teaching on judgement. In Luke there is a bit of separation but the same consideration should be given for with the exception of the two verses above there is a continuous flow from the judge not verses to this. Is not this practice a just another form of judgement?
What follows next is Jesus teaching on good and corrupt fruit. In Matthew this was directly related to false prophets and teachers; that you might know them by their fruit. In Luke there is no such reference and it follows directly after His teaching above on being a hypocrite. He says: “for a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes” (Luke 6:43-44). There seems little relationship between these ideas and perhaps the preposition for should not begin this sentence. Is it possible that this saying is a lead into the next verse which seems to make more sense as He goes on to say: “the good man out of the good treasure of his heart bringeth forth that which is good; and the evil [man] out of the evil [treasure] bringeth forth that which is evil: for out of the abundance of the heart his mouth speaketh” (Luke 6:45). The good man, the good tree, bring forth good fruit and good treasure. We have spoken much about the abundance of the heart and there is a short series on it (In the Words of Jesus parts 8 and 9). We should see the heart as the conscious personality of man, his thinking and feeling self, which is affected by his point of focus. This makes him good, focusing on the spiritual things of life or evil, focusing on the carnal things of life and thereby defines his treasure and, in this saying by the Master, defines what will come out of his mouth. In these verses is His statement of fact as to the nature of man as good or evil but in the whole of His teaching is the understanding that a man’s heart is changeable and, in reality, this is the whole intent of the teaching: that we change. This starts with knowing where we are, taking stock of ourselves, and then becoming perfected so to be as the Master.
In this string of verses from Luke we find:
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Love our enemies and bless them that curse us; turn the other cheek.
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Give to everyone that asks and do unto others as we want them to do to us.
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Don’t love or do good or lend only to those who do it for us but for everyone and don’t do these things hoping or expecting a return.
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Be merciful and judge not and strive to be as the Master.
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Bear good fruit and have good treasure in our hearts.
And after this instruction He says to us in, question form, what we should see as one of the true dividing lines between being a good Christian and not: “And why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46). This is a telling point and much like: “If a man love me, he will keep my words” (John 14:23). These verses both show to us what Jesus is looking for from those who claim to be disciples or saved, born again Christians. Look at the list above and reflect on how many of these things we actually do; these are His words and this is what He says.
Jesus closes the Sermon in the Gospel of Luke the same way that He does in Matthew with His parable likening those who do His word to being wise and building well and those who do not His word to being foolish and without foundation. “Every one that cometh unto me, and heareth my words, and doeth them, I will show you to whom he is like: he is like a man building a house, who digged and went deep, and laid a foundation upon the rock: and when a flood arose, the stream brake against that house, and could not shake it: because it had been well builded. But he that heareth, and doeth not, is like a man that built a house upon the earth without a foundation; against which the stream brake, and straightway it fell in; and the ruin of that house was great” (Luke 6:47-49).
This ends our commentary on the Sermon on the Mount. This is a collection of the truth and the depth of the Masters teachings on how to live a righteous life and enter into the Presence of God. There is no cost to anything that He tells us to do and the rewards are great; to be in the Kingdom of God here and now and to know the Love of God and share in the Master’s Peace and Joy. When we look upon this with the right heart we see that our only sacrifice is the pain and the suffering and the sorrow of dealing with the world and our carnal nature with its worries and its fears and its circular path of living for the temporal and illusory joys of a sensual and pleasure seeking life.
Note on the Quote of the Day
This daily blog also has a Quote of the Day which may not be in any way related to the essay. Many of these will be from the Bible and some just prayers or meditations that may have an influence on you and are in line with the subject matter of this blog. As the quote will change daily and will not store with the post, it is repeated in this section with the book reference and comment.
But earnestly desire the best gifts. And yet I show you a more excellent way. Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing. And now abide faith, hope, love, these three; but the greatest of these is love. [(1 Corinthians 12:31, 13:1-3,13)New King James Version]. Today’s Quote of the Day from the Apostle Paul is his testimony to the power of Love. After speaking at length about the gifts of the Spirit that one should desire in order to be of service to the Lord, he says plainly that Love is a more excellent way. Love in the context of these verses is not the sentimental or affectionate kind that we ordinarily think of but rather benevolence, good will; that disposition of heart which inclines men to think favorably of their fellow men, and to do them good. In a theological sense, it includes supreme love to God, and universal good will to men*. This defining of Love is covered in some depth in a previous post; In the Words of Jesus part 47.
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* Websters Revised Unabridged Dictionary, 1828 and 1913
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** from New Testament Greek Lexicon on BibleStudyTools.com
