Vol. 18, No. 35 – September 22, 2019
IV. The Associates of His Ministry, Luke 6:12-49.
B. The characteristics of disciples, (The Great Sermon), Luke 6:17-49.
1. Vs. 20-26, Blessings and Woes / Warnings – The beatitudes and anti-beatitudes.
2. Vs. 27-36, Principles of Loving.
3. Vs. 37-45, Principles of Forgiving.
4. Vs. 46-49, Principles of Obeying
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3. Principles of Forgiving Vs. 37-45.
We now turn to the third section of the Great Sermon on the Plain that tells us of principles of forgiving in vs. 37-45. In fact, these principles on forgiving begin with vs. 37-38 that continues the message of loving. So, the first two verses are the transition from loving to forgiving, which is the greatest example of loving.
As we know, AGAPE love emphasizes the virtue of the subject rather than the attraction or repulsiveness of the object / person or rapport with a person. AGAPE love is impersonal and unconditional and should be directed toward all mankind, which is the ultimate expression of virtue. It is also the ultimate expression of humility. Impersonal love is a Problem-Solving Device in regards to human relationships. It is the basis for having the capacity for personal love towards a few people. And, it is for all mankind as the ultimate expression of maximum metabolized Bible doctrine circulating in the heart (right lobe) of your soul by means of the Holy Spirit.
In John 15:12, 17, we have the commandment to love one another as Jesus loved us.
John 15:12, “This is My commandment, that you love one another, just as I have loved you… 17This I command you, that you love one another.”
Jesus was saying this first to His apostles, who were believers, after they had been together for almost three years. They had developed personality conflicts, took sides, and were critical of each other. Therefore, our Lord wanted them to put aside their petty issues so that they could serve God by serving people. Yet, they first had to learn how to love each other, their fellow believers, so they could better love and serve unbelievers in the world.
We noted in Luke 6:35-36, that AGAPE Love functions regardless of sins or offenses, and without expectation of repayment or gratitude. It is having compassion towards all. Therefore, a merciful or compassionate man easily forgets injuries, pardons without being solicited, and does not permit repeated acts of ingratitude to deter him from doing good. Our Lord is obliging us not to withhold AGAPE Love from fear that if we lend, we may lose what we lend. It is obliging us that if we find the circumstances of any that desires us to lend to him for his necessity, (money or goods as we can spare and we can well enough bear the loss of if the providence of God should render the person unable to repay us), that we should not be deterred to do so, but give with a resolution to lose it, if God pleases to disable the person to whom we lend, so that he cannot repay us.
Then, in Luke 6:37-38, we have four principles of AGAPE Love that also introduce the concept / principles of forgiving, which is itself a very loving act.
Luke 6:37, “Do not judge, and you will not be judged; and do not condemn, and you will not be condemned; pardon, and you will be pardoned.”
This is paralleled in Mat 7:1-2, that leads to the parallel in Luke 6:41-42.
1) Do not judge.
In the first use of “judge,” in this passage it is in the Present, Active, Imperative of the Verb KRINO, κρίνω that can mean, “separate, distinguish, decide between, judge, determine, give judgment, decide, condemn, punish, etc.” Here, it is linked with the Negative ME for “do not judge” that is a command from our Lord. Judging involves finding fault with one’s neighbor. This tells us we are not to pass judgment on other people based on their actions. The second time it is in the Aorist, Passive, Subjunctive that gives the condition; if you do not judge, you will not be judged, but if you do judge others, you will be judged too.
Remember, we have already spoken about righteous judgment; the correct discernment to avoid sin, in civil courts, for church discipline, etc. But, here it is unrighteous judgment that is the petty evaluation of someone or their actions that views them as sinful. This was said in the face of the Pharisees who were constantly judging and condemning Jesus and his disciples as we have noted previously in the Gospel of Luke. And, in the context of Chapter 6, and this sermon on the Plain, it has to do with our verbal and overt actions that are unloving towards others. It is falsely accusing, gossiping, or slandering someone. We can call this, “character assassination.”
Mat 7:1-2a states, “Do not judge so that you will not be judged. For in the way you judge, you will be judged…”
2) Do not Condemn.
This is followed by the command “not to condemn,” which is first the Negative ME with the Present, Active, Imperative of the Verb KATADIKAZO, καταδικάζω that means, “condemn, find guilty, or pronounce a sentence against.” It is used here twice and in Mat 12:7, 37; James 5:6. It is a compound Verb from the Noun DIKE, “justice,” and Preposition KATA, “against or down.” It is primarily used to convey unjust judgment against someone, especially the innocent, e.g., James 5:6, hence “to deprive a man of justice,” Lam 3:36. It also means to pass a sentence on someone, so it has to do with gossiping, maligning, ostracizing, etc., that we have previously noted. We are not to convict others by passing a sentence on them that is especially unfair and unjust and then treating them poorly ourselves or portraying them as evil to others.
The second use is preceded by the doubling of the Greek negatives, OUK and ME, which means you “absolutely will not,” and followed by the second use of KATADIAZO, which is also in the Aorist, Passive, Subjunctive for the condition that if you do not condemn others, you will absolutely not be condemned yourself.
Therefore, Luke’s context is for the avoidance of self-incrimination and condemnation by not incriminating or condemning others. Mat 7:2, states, “For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you.”
3) Forgiving / Pardoning.
Next, we have the doubling of “pardoning / forgiving,” APOLUO, ἀπολύω, “release, let go, send away, dismiss, let die, divorce, or to depart,” first as a command in the Present, Active, Imperative towards others, and then as a third blessing we receive from God in the Future, Passive, Indicative. To “pardon or forgive,” without reference to sin or crime, is probably the best understanding.
Where the first two mandates might have had a connotation of not falsely accusing others, this one includes true crimes or sins against you. In other words, for the person who has been judged rightly to have sinned against you and rightly condemned or sentenced for their actions against you, you now have the obligation to forgive them of their trespasses against you.
Coming right after vs. 32-35, it may even mean “releasing” of a debt, the forgiving of a financial debt, as such a use occurs specifically in Mat 18:27, and would not violate the ordinary usage of the term.
Mat 18:27, “And the lord of that slave felt compassion and released him and forgave him the debt.”
Mat 6:14, “For if you forgive (APHIEMI) others for their transgressions, your heavenly Father will also forgive (APHIEMI) you.”
Therefore, regardless of the guilt or innocence of others towards you, you are still obligated by God to forgive them. When you do, God will forgive you of your debt towards Him, experientially. This tells us that God will forgive our debt/sins when we forgive the sins of others towards us, including the sin of defaulting on a loan. But, if we do not forgive the sins of others towards us, we will not be forgiven of our sin by God. The reason we are not forgiven by God is that we carry the sin of unforgiveness in our souls; therefore, we are constantly under sin until we confess the sin and have the repentance of forgiving others.
Therefore, if we do not judge or condemn, we will not be judged or condemn, and if we forgive others, we will be forgiven by God. Here, we have the positive aspects of reaping what you sow. We will see more of this below. Yet, the unloving actions here are judging, condemning, and not forgiving others. Those sinful actions will bring the consequences of Divine disciple onto us where God will judge us, condemn us, and not forgive our sins.
The loving actions are to not judge, not condemn, and to forgive others. When we do, we will not be judge or condemned by God and we will be forgiven of our sins by God for experiential cleansing and sanctification, 1 John 17-9. Therefore, AGAPE Love excludes gossiping, maligning, lying, judging, condemning, and unforgiveness.
Luke 6:38, “Give, and it will be given to you. They will pour into your lap a good measure—pressed down, shaken together, and running over. For by your standard of measure it will be measured to you in return.”
Some call this the “law of reciprocity.” Yet, this is more than just monetary giving. It is a compliment to all that we have just seen. It includes, not judging, not condemning, and forgiving, as well as giving, doing good, lending, and treating others well, which are all aspects of “loving your neighbor.”
When you perform those positive mental attitude actions, followed by loving actions that allow you to continue to have fellowship with others, you are actually giving something to the person involved. You are giving them a good reputation, health, and welfare, so far as it depends on you. By not judging and condemning, and forgiving you are allowing the other person to continue to have good relations with you and with others. You have given them freedom to continue to operate freely within the society without harassment or coercion. You have given them the means to have good inner and outer health and welfare.
Therefore, in this verse, AGAPE Love means a heart for giving that results in tremendous rewards and blessings back to the giver in both time and eternity, Deut 15:10; Prov 19:17; 22:9; 28:8.
Deut 15:10, “You shall generously give to him, and your heart shall not be grieved when you give to him, because for this thing the LORD your God will bless you in all your work and in all your undertakings.”
Prov 19:17, “One who is gracious to a poor man lends to the LORD, and He will repay him for his good deed.”
Prov 22:9, “He who is generous will be blessed, for he gives some of his food to the poor.”
Prov 28:8, “He who increases his wealth by interest and usury, gathers it for him who is gracious to the poor.”
“Give” and “given” are the Verb DIDOMI, first in the Present, Active, Imperative for a command to give to others, and then in the Future, Passive, Indicative for the reward the generous person receives in return. It has a third use translated here, “they will pour,” in the Future, Active, Indicative, 3rd Personal, Plural, meaning others will generously give to you.
The place of this pouring / giving is “into your lap,” the Noun KOLPOS, κόλπος that means, “bosom, breast, chest, or lap,” that front area of the body which is between the arms. Because of the intimate nature of the word as related to the human body, the word came to be used in the NT to express a very close, personal relationship. Therefore, the giver will have close relationships with others as well.
Next, we have four metaphors / descriptions / emphasis of the blessing / reciprocity you will receive, “a good measure, pressed down, shaken together, and running over.”
1. “A good measure,” uses KALOS, “beautiful, good, excellent, advantageous, or noble,” with METRON, “a measure,” which is the instrument or standard by which something is measured whether of content, space, length, or weight. It means that God will judge us rightly and bless us based on how we have blessed others. It is a headline for the blessings to be received that is further described in the next three Perfect, Passive, Participles.
2. “Pressed down,” is the Perfect, Passive, Participle of the Verb PIEZO, πιέζω that is only used here in the NT, and means, “compress, press together, or press down.” If you have a bin of grain and pour it into a barrel, by pressing it down you can fit more into the barrel. As you press down on grapes or olives, out comes the better more useful aspect of the fruit. When you press down a stack of dollar bills to achieve a certain height, you can add more bills to achieve that height. So, pressing down means more abundant and useful than what you gave.
3. “Shaken together,” is the Verb SALEUO, σαλεύω that means, “shake or totter.” Similarly, when you have a barrel of grain and you shake the barrel, it will settle down and compact, allowing for more to be added to the barrel. This word is typically used in the NT for agitation in a negative sense, but here in the positive sense so that you can add more and more. It has a combining aspect that means your blessings will come in various forms and from various places by the hand of God.
4. “Running over,” is the Verb HUPEREKCHUNNO, ὑπερεκχύννω which means, “pour out over; or passive-to overflow.” This is a rare word in the Greek language and is only used in this passage in the NT. A cognate is used in the LXX of Joel 2:24, “The threshing floors will be full of grain, and the vats will overflow with the new wine and oil.” It comes from HUPER, “above or over,” and EK, “from,” CHEO, “to pour.” If you have a barrel of grain that is full, more poured in will overflow the barrel. This is the “superabundant” blessing; more than enough, more than what you gave is given back to you.
Therefore, when we put on the Christ-like nature, we will be blessed justly, rightly, and fairly by God where we will receive blessings that are abundant and useful to us, that come in various forms and from various places, that will be superabundant; more than enough than what we need and in comparison to what we gave.
Then in vs. 38b, it reads, “For by your standard of measure it will be measured to you in return.” This is both a positive and negative statement depending on how you operate; either positively or negatively towards others.
Mark 4:24 states, “And He was saying to them, ‘Take care what you listen to. By your standard of measure it will be measured to you; and more will be given you besides’.”
Here, we have “standard,” which is the Noun METRON and “measure” which is the Verb METREO and both mean, “measure,” along with the Verb ANTIMETREO that means, “to measure back in return or to give back reciprocally as compensation.” The latter is only used here and Mat 7:2 in the parallel passage.
Mat 7:2, “For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you.”
This means that if we are unloving, unforgiving, ungracious, judgmental, condemning, etc., that is what we will also reap. But, if we are loving, forgiving, gracious, kind, and merciful, that is what we will also reap. And, whatever shades or variations lie in between the former and latter, that is how God will treat us too. It is the proverbial “you will reap what you sow,” cf. Prov 11:24; 22:8-9; Hosea 8:7; 2 Cor 9:6.
Prov 11:24, “There is one who scatters, and yet increases all the more, And there is one who withholds what is justly due, and yet it results only in want.”
2 Cor 9:6, “Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully.”
Therefore, our Lord is powerfully encouraging us to give generously of our time, talent, and treasure; our full self, including our inner most being to have and express God’s AGAPE Love to the world, cf. 2 Cor 9:7-11.
Therefore, our loving and merciful actions will be rewarded by God, either indirectly by stirring up others to be as kind to us as we were to others or directly via His providential administration, Deut 24:19; Psa 41:1-3; Prov 11:25; 28:27.
Prov 28:27, “He who gives to the poor will never want, But he who shuts his eyes will have many curses.”
Prov 11:25, “The generous man will be prosperous, And he who waters will himself be watered.”
By God’s Divine Providence, He will see to it that when you act lovingly and mercifully, (not in mere commiseration to human condition, but in just obedience to His will), you will not lose by what you have done. You will be rewarded fully and plentifully, finding again, (though it may be after many days), the bread which you have cast upon the waters, according to His command, Eccl 11:1.
In summary, our Lord mentioned 12 (perfect governance) aspects of unconditional love. These actions are not performed naturally by human nature, but require supernatural enabling and are proof of true righteousness:
- Love your enemies, vs. 27ff.
- Do good to those who hate you, vs. 27b.
- Bless those who curse you, vs. 28a.
- Pray for those who mistreat you, vs. 28b.
- Do not retaliate vs. 29.
- Give freely, vs. 30.
- Treat others the way you want to be treated, vs. 31.
- Lend to those in need, vs. 34.
- Be merciful, vs. 36.
- Do not unrighteously judge others, vs. 37a.
- Do not condemn others, vs. 37b.
- Forgive debts / sins against you, vs. 37c.
The application of AGAPE Love makes you distinctive from others, vs. 32-34, “even sinners…”), and as having the same characteristics as your heavenly Father, vs. 35. Our Lord also teaches us the fundamental principle, “What you sow is what you will reap,” vs. 36-38; cf. Gal 6:7. And when we operate in our Christ-like nature and apply AGAPE Love, God will bless is richly both in time and eternity, vs. 38.
1 John 3:23, “This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us.”
Having spoken on several principles regarding “as you want people to treat you, treat them in that way,” vs. 31, i.e., the “golden rule,” our Lord then gives a parable in vs. 39-49, regarding how people learn from their teachers; either good or bad depending on whether the teacher is teaching truth or false doctrine.
Luke 6:39, “And He also spoke a parable to them: ‘A blind man cannot guide a blind man, can he? Will they not both fall into a pit?’”
Matthew also records our Lord using this analogy in Mat 15:14.
Mat 15:14, “Let them alone; they are blind guides of the blind. And if a blind man guides a blind man, both will fall into a pit.”
In that context, Jesus was speaking about the Scribes and Pharisees who were leading the people away from a true relationship with God and Jesus Himself, by teaching false doctrines. Jesus also used the “blind guide,” TUPHLOS HEDEGEO, analogy for the Pharisees in Mat 23:16-17, 24, 26.
“Guide,” is the Present, Active, Infinitive of the Verb HODEGEO, ὁδηγέω that means, “lead one upon his way, guide, or instruct,” It describes the action of leading someone to a desired result and is used 5 times in Mat 15:14; Luke 6:39; John 16:13; Acts 8:31; Rev 7:17; the first two regarding the Pharisees and the last three for leading into the truth of God’s word.
In our passage, it regards the false teacher who teaches false doctrines as the Pharisees were doing. The danger that false teaching brings is described here as “falling into a pit,” EMPIPTO, in the Future, Middle, Indicative that means, “will fall into or be entrapped by,” with the Noun BOTHUNOS that means, “pit, hole, ditch, or cistern.” It is used in Mat 12:11, for saving a sheep on the Sabbath if it falls into a pit, and in Mat 15:14, and here for this parable on the results of receiving false teaching.
This means they will lead themselves and their students to destroy their spiritual life with or in Christ. For the unbeliever, they will never come to the saving knowledge of Jesus Christ, and will not gain a spiritual life. For the believer, it will destroy or stop them from having a spiritual life in Christ post-salvation.
As Jesus states, both the teacher and the student will fall into the pit, meaning a place of danger regarding their spiritual life. Therefore, it is detrimental to your spiritual life to receive false doctrines from false teachers.
Luke 6:40, “A pupil is not above his teacher; but everyone, after he has been fully trained, will be like his teacher.”
The warning is further described by our Lord by saying in essence, if you receive false teaching, you will achieve the same lack of spiritual life that your teacher has.
This passage can be applied either positively or negatively, yet given the context of this parable, it is meant as a warning to not get involved with the false teachers of false doctrines.
Here we have the principle, a “pupil,” MATHETES, “is not above” EIMI OUK HUPER, “his teacher,” HO DIDASKALOS. And “but everyone,” DE PAS, “after he has been fully trained,” the Perfect, Passive, Participle of KATARTIZO, “will be,” the Future, Middle, Indicative of EIMI, “like his teacher,” HOS HO DIDASKALOS AUTOS.
This idiom means that you are what you learn, and not beyond that. If you learn false doctrine, you will operate by false doctrine.
Here, we have our Lord’s teaching of the “speck and log in the eye” that speaks to not judging others based on the presumptions of the false doctrines you have learned. It was also part of the Sermon on the Mount in Mat 7:1-5, where the context of unrighteous judging is stated in vs. 1-2, as the context for this analogy. In Luke, this context is also applied looking back at vs. 37.
Luke 6:41-42, “Why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye? 42Or how can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother’s eye.”
“Speck,” is the Noun KARPHOS, κάρφος that means, “mote, dry stalk, chip of wood, speck, or twig.” It was often used in the Greek language for something that was insignificant. It is only used 6 times in the NT and only in this narrative in Mat 7:3-5, and Luke 6:41-42. It means the insignificant or inconsequential aspects of life that a self-righteous legalistic and arrogant person would look at or inspect in the life of another person.
This is used in comparison to the “log in your own eye,” that uses DOKOS, δοκός for a “beam of wood, log, or joist.” It too is only used 6 times and only in this narrative in Matthew and Luke. Extra-Biblical references commonly indicate that this word is generally used to indicate very large beams of wood suitable to provide heavy foundational support for large buildings and construction needs. Therefore, in the context of our passage, it means a very significant issue or failure, in one’s life in comparison to the rather insignificant weakness in someone else’s life.
This analogy also employs ADELPHOS that means “brother, fellow Christian, or neighbor.”
As such, we are not to unrighteously judge our neighbors, especially our fellow Christians, of the sins in their lives, either real or perceived, because we have plenty of our own sins that we need to deal with ourselves. In the full context of this passage, we are not to take the false doctrines of false teachers and use them to judge our fellow Christians, especially the legalistic aspects of self-righteousness.
In regard to judging our neighbor and the golden rule, we would not want others to point out the petty or significant sins in our lives and make an issue out of them to everyone else. Therefore, we are not to do that to others. Instead, we are to give each other grace and for fellow Christians the privacy of the priesthood by not publically airing the sins of others through gossiping, maligning, slandering, lying, etc. Even when we know about the sins of others, we should not make them public and instead pray about it, and then if God moves us, go to the person, in person and privately, to discuss this issue in exhortation, reproving, or rebuking as necessary, while operating by the filling of the Holy Spirit and in full grace. In that, we are to always be careful that we are not acting out of our own self-righteousness, legalism, or arrogance.
When our Lord states, “but do not notice the log that is in your own eye,” he is reminding us that we all have blind spots regarding our spiritual life. Even though we may know much of the Word of God and are a spiritually mature believer, there will be things and sins that we are unaware of, have somehow justified in our lives, or go unnoticed, OUK KATANOEO, “not perceived, considered, noticed, or observed carefully.” Humility is in the one who recognizes they are a sinner even in spiritual adulthood. Therefore, by way of justification for this principle of “not judging,” our Lord reminds us that we all have sin in our lives that we need to deal with, rather than trying to deal with the sins of everyone else.
You are OUK KATANOEO, “not perceiving,” the sin in your own life, “when you yourself do not see the log (sin or error) that is in your own eye.” Yet, if we judge our brother for the sins in his life, our Lord calls us a “hypocrite,” HUPOKRITES ὑποκριτής “hypocrite or pretender.” (Which interestingly enough is a judging.)
Our Lord used this term 7 times in Mat 23:13-29, regarding the Pharisees in His “Woes” towards them, and several other times in Matthew, Mark, and Luke. It is not used in any other books of the Bible. In the Greek language, HUPOKRITĒS was eventually used for actors in the theater; those who pretended to be something or somebody they were not.
Regarding the Pharisees / false teachers of Jesus’ day, it shows what spiritual “actors” and “pretenders” these fakes were. They perverted the Law’s intent, and their external religiosity was an attempt to conceal their inner corruption. Jesus applied the words of Isa 29:13, to them showing that God does not tolerate such pretense.
Isa 29:13, “Then the Lord said, ‘Because this people draw near with their words and honor Me with their lip service, but they remove their hearts far from Me, and their reverence for Me consists of tradition learned by rote’.”
Luke’s usage carries an intimation of the hardness and lack of compassion characteristic of the hypocritical Pharisees, Luke 12:56; 13:15. They not only perverted the Law but also prevented others from knowing God, Mat 23; cf. Luke 11.
Our Lord then states that we should, “first take the log out of your own eye.” This means we need to “judge ourselves rightly,” as noted in 1 Cor 11:28-29, 31-32.
1 Cor 11:28-29, “But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup. 29For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly.”
1 Cor 11:31, “But if we judged ourselves rightly, we would not be judged.”
The second half reminds us of Luke 6:37, not judging others, so that we too would not be judged by God. But when we do unrighteously judge others, it is sin and God will judge us with Divine disciple, 1 Cor 11:32.
1 Cor 11:32, “But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.”
Judging yourself includes confession of sin as stated in 1 John 1:9 for experiential sanctification. The combination of “judging ourselves rightly,” and “the confession of our sins,” is what our Lord is saying in Luke 6:42, “first take the log out of your own eye.” It means we examine / judge our own lives to determine what sin(s) we have committed. When we find sin we have committed, we then name / confess it to God, HOMOLEGEO, 1 John 1:9, for cleansing of all unrighteousness that may be in our lives, that is, the unknown sin in our lives due to our own blind spots as noted in vs. 42, “when you yourself do not see the log (sin / unrighteousness) that is in your own eye.” Even those “blind spots” are cleansed experientially by God for the believer when he confesses his known sins.
In the last part of vs. 42, we see that judging has both a bad connotation as it has been used up to this point, and a good connotation. In other words, there is unrighteous judgment that we are warned not to do in this passage, and there is righteous judgment that we can do as states in vs. 42, “and then you will see clearly to take out the speck that is in your brother’s eye.”
This, coupled with other scriptures, means that we can have righteous judgment in our lives towards our brothers, which we typically call “reproving or rebuking.” This too, should start with our own self introspection. Once we have done that, we can move to helping our brother or sister overcome their sin with grace and privacy of the priesthood.
The Pastor is to do this through his teaching of true Bible Doctrine, 1 Tim 4:2; 5:20; 2Tim 4:2; Titus 1:12; 2:15.
We are to do so when our fellow believers are thinking in terms of worldliness rather than Divine viewpoint, Mat 16:22; Mark 8:32-33.
We should reprove those who are spiritually mature, because they will understand what you are doing and respond versus the unbeliever or immature believer, Prov 9:8; 13:1; 17:10; 19:25; 24:25; 27:5; Eccl 7:5.
Prov 9:8, “Do not reprove a scoffer, or he will hate you, reprove a wise man and he will love you.”
Prov 13:1, “A wise son accepts his father’s discipline, but a scoffer does not listen to rebuke.”
Prov 19:25, “Strike a scoffer and the naive may become shrewd, but reprove one who has understanding and he will gain knowledge.”
Eccl 7:5, “It is better to listen to the rebuke of a wise man than for one to listen to the song of fools.”
Prov 27:5, “Better is open rebuke than love that is concealed.”
Later, in Luke 17, we will see our Lord’s teaching on rebuking fellow believers.
Luke 17:3-4, “Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. 4And if he sins against you seven times a day, and returns to you seven times, saying, ‘I repent,’ forgive him.”
“Notice that rebuking and forgiveness must go hand in hand. Sin within the community of believers must be confronted. We are not to merely endure the sinful behavior of one who claims to be a brother or sister. We are to rebuke him or her. Jesus was saying that sin is a community problem. We are responsible both for causing others to sin and for ignoring sin in others. In the community of faith, sin is to be dealt with straightforwardly and openly.
We are wrong when we think the Christian life is involved primarily with the elimination of personal sin. We are to oppose sin wherever it is found, whether in our own lives or in the lives of others. We must be careful, however, to do so with the proper motivation and attitude. If we condemn sin merely as a vindication of our own self-righteousness, we are no better than the Pharisees Jesus had been attacking. If we confront sin motivated by an attitude of loving concern for the offending brother or sister, then we are acting as Jesus desires.
This attitude of concern must also be accompanied by our hope that the sinning brother or sister will repent. And when they do, we must be ready, willing, and able to forgive him or her. We are not to foster grudges or engage in backbiting. Instead, we are to accept the confession of repentance whenever it is offered to us, i.e., as many as seven times seventy per day, cf. Mat 18:21-22.” (Complete Biblical Library Commentary – Luke)
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If you would like more information on this subject, you may watch/listen to lesson:
#19-097 & 19-098
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A PERSONAL NOTE FOR YOU
If you have never accepted Jesus Christ as your Lord and Savior, I am here to tell you that Jesus loves you. He loves you so much that He gave His life for you. God the Father also loves you. He loves you so much that He gave His only Son for you by sending Him to the Cross. At the Cross Jesus died in your place. Taking upon Himself all of your sins and all of my sins. He was judged for our sins and paid the price for our sins. Therefore, our sins will never be held against us.
Right where you are, you now have the opportunity to make the greatest decision in your life. To accept the free gift of salvation and eternal life by truly believing that Jesus Christ died for your sins and was raised on the third day as the proof of the promise of eternal life.
So right now, you can pause and reflect on what Christ has done for you and say to the Father:
“Yes Father, I believe that Your Son, Jesus Christ,
died on the cross for the forgiveness of my sins.”
If you have done that, I welcome you to the eternal Family of God!