Vol. 18, No. 31 – August 25, 2019
The Gospel of Luke
III. The Ministry of the Son of Man to Men, Luke 4:14-9:50.
B. The Authority of His Ministry, Luke 4:31-6:11.
8. Over deformity, Luke 6:6-11.
Luke 6:9, “And Jesus said to them, ‘I ask you, is it lawful to do good or to do harm on the Sabbath, to save a life or to destroy it?’”
Here we have Jesus’ question to the accusers. It is also Jesus’ justification for healing on the Sabbath. He is making the point we noted above of “doing good” and “loving your neighbor,” which is more important than “doing the Law.” The rules of the Pharisees made the Sabbath question a matter of doing or of not doing. But Jesus made it a question of doing good or not doing good, and His question implies that a failure to do good when one is able is harmful and sinful. Therefore, if you have an opportunity to help someone in a situation, the Christ like thing would be to do it; the harmful or sinful thing would be to hold back.
He uses the Verb AGATHOPOIEO that means, “To do good to or to act correctly.” It is a compound of AGATHOS, “good,” with intrinsic value, and POIEO, “to make or do.” Mark and Luke use it in this narrative, then Luke uses it Luke 6:33, 35; and Acts 14:17. It is also used in 1 Peter 2:15, 20; 3:6, 17; 3 John 1:11.
Luke 6:33, “If you do good to those who do good to you, what credit is that to you? For even sinners do the same.”
Luke 6:35, “But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men.”
3 John 1:11, “Beloved, do not imitate what is evil, but what is good. The one who does good is of God; the one who does evil has not seen God.”
Mark’s parallel is similar to Luke’s, but notice Matthew’s expansion of the explanation with an object lesson.
Mat 12:11-12, “And He said to them, ‘What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out? 12How much more valuable then is a man than a sheep! So then, it is lawful to do good on the Sabbath’.”
As you know, throughout the Bible, the believer is considered the sheep, Mark 6:34, and Jesus the Great Shepherd of the sheep, Heb 13:20; cf. Micah 5:4. He is also the Good Shepherd, John 10:11, 14. As such, Jesus would show them true Divine Good Production by healing this man’s hand while demonstrating God’s love, grace, and mercy. Therefore, when you help others in any situation, you are showing God’s grace, mercy, and love while producing the Fruit of the Spirit, i.e., Divine Good Production.
In Jesus’ questioning, “doing good” is equivalent to “saving lives,” SOZO PSUCHE that also means, “saving a soul.” Therefore, when you produce Divine Good, you may be saving a soul at the same time, whether you realize it or not.
The contrast is “doing harm,” that uses the Aorist, Active, Infinitive of the Verb KAKOPOIEO, κακοποιέω that means to, “do evil, harm, or do wrong” It is only used in this narrative by Mark and Luke, and then in 1 Peter 3:7; 3 John 1:11. It too uses POIEO for “to do or doing,” but this time it has the prefix of the Adjective KAKOS, κακός that means, “bad, evil, wicked, worthless, or depraved.”
1 Peter 3:17, “For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong.”
3 John 1:11, “Beloved, do not imitate what is evil, but what is good. The one who does good is of God; the one who does evil has not seen God.”
Doing someone harm or purporting evil towards them is equated with “destroying (their life/soul).” “Destroying,” is the Aorist, Active, Infinitive of APOLLUMI that means, “destroy, ruin, kill, lose, be lost, perish, or to put to death,” which we noted in Luke 4:34, where the legion of possessing demons were afraid that Jesus would destroy them, and in Luke 5:37, where the wineskin is destroyed if the new spiritual life in Christ is joined to the old Sin Nature or the old Age of the Law, i.e., the two are not compatible and both will be destroyed if mixed together. It has the sense of eternal destruction; being thrown into the eternal Lake of Fire.
Interestingly, some later Greek translations used APOKTEINO here that means, “kill or deprive of spiritual life,” which is the word Mark used in this narrative, Mark 3:4. Therefore, we do harm to others by not showing them God’s grace, mercy, and love that may result in others not coming to know Jesus with the result of destroying their spiritual life and eternal condemnation.
Luke 6:10, “After looking around at them all, He said to him, ‘Stretch out your hand!’ And he did so; and his hand was restored.”
Notice what is unsaid. The Pharisees had no answer or response to Jesus’ question. Mark says, “they were silent.”
“Looking around,” is another compound word from the Preposition PERI, “around,” and BLEPO, “to see, to look toward, notice, perceive, etc.,” which is PERIBLEPOMAI, περιβλέπομαι. This is Luke’s only use of the Verb, otherwise only Mark uses it in Mark 3:5, 34; 5:35; 9:8; 10:23; 11:11.
Mark shows us Jesus’ righteous anger in Mark 3:5, where he puts a little more emphasis on Jesus’ reaction to the Pharisees by stating, “After looking around at them with anger, grieved at their hardness of heart…” Therefore, we understand that before healing the man with the withered hand, Jesus’ angry eyes scanned the crowd of unbelieving Pharisees gathered in the synagogue who were “closely watching” Him to see if He would break the Law. In other words, Jesus was staring down the watchers.
This “anger,” ORGE, “anger or wrath,” used predominately for God’s wrath, expressed here by Jesus is what is called “righteous anger” or “righteous indignation,” cf. Eph 4:26.
Eph 4:26, “BE ANGRY, AND yet DO NOT SIN; do not let the sun go down on your provocation to anger.” Cf. Psa 4:4.
Here we see that the emotion of anger is not sin in itself, yet the believer is commanded to deal with the provocation and anger, and perhaps resolve the source of the provocation, if possible without delay so that bitterness does not set in, bringing sin and a foothold for Satan to work.
Psa 4:4, teaches David’s righteous indignation at the revolt of his son Absalom. In this case, David’s temptation to be angry with Absalom was checked. If David had continued in his reaction, it would have become sin. But David was able to stop his temptation to sin by being occupied with Christ. As a result, he asked the army to spare Absalom, 2 Sam 18:5.
Therefore, it is ok to be upset with people or situations that are sinful or unrighteous, or in response to unfair treatment and show your displeasure with them or the situation, but at the same time, as Jesus did, you need to take the appropriate action to demonstrate what true righteousness, grace, love, and mercy are. You can be angry because of maltreatment or gossip from others, and yet still put the matter in the Lord’s hands and not sin.
For example, Jesus was indignant with His disciples when they prevented the children from coming to him in Mark 10:14.
Mark 10:14, “But when Jesus saw this, He was indignant, (AGANAKTEO, “be indignant or angry”), and said to them, ‘Permit the children to come to Me; do not hinder them; for the kingdom of God belongs to such as these’.”
In Mat 16:23, Jesus had righteous indignation when he said to Peter, “Get behind Me Satan, you are a stumbling block to Me. You are not setting your mind on God’s interests, but on man’s.” Likewise, in Mat 23:13-36, Jesus railed against the Scribes and Pharisees. He was not sinfully angry when He chewed them out, but expressed righteous indignation.
Mark 3:5, also says, Jesus was “grieved at their hardness of heart.” Here, anger and grief are combined. Many times the two go together. What makes you angry or upset also causes you sorrow and pain.
“Grieved,” is the Verb SULLUPEO συλλυπέω that is only used here in the NT; an hapaxlegomena. It is a compound word from the prefix SUN, “with,” and the root LUPEO, “to be grieved, distressed, sorrow, in pain, mourn, or sad.” LUPEO is used in Eph 4:30, for “grieving” the Holy Spirit.
The compound word in Mark’s gospel is only in reference to Jesus, so He was not grieving with others here. Instead, it is an emphasis of the deep sorrow or grief Jesus had because they were obligated to a system of law rather than to God, with the result of their souls being “hardened” to the truth and God’s grace, mercy, and love. Therefore, with just indignation and deep sorrow in His soul, Jesus healed the man with the withered hand to demonstrate God’s love, mercy, and grace.
Notice in Luke 6:10, Jesus tells the man to “stretch out your hand,” EKTEINO CHEIR. Jesus did this same “stretching out,” when healing the Leper in Luke 5:13. This could have been considered a work on the part of the man. Yet, this was the analogy of Christ freeing the Israelites from captivity in Deut 5, “by a mighty hand and by an outstretched arm.”
In this second event of Jesus seemingly breaking the Sabbath, He was reminding the hypocritical Pharisees of the justification for the Sabbath when the Decalogue was reiterated a second time in Deut 5:12-15. There, the justification was His redemptive act of freeing the Israelite slaves from captivity “by a mighty hand and by an outstretched arm.” Remember that in ancient times, they believed deformities and illness were due to sin in the life of the individual or even the parents. Therefore, when Jesus healed the man, He was in a sense redeeming him from his sins; freeing him from the slave market of sin. This is what Jesus accomplished at the Cross, for all who believe in Him.
“Restored,” is the Aorist, Passive, Indicative of the Verb APOKATHISTEMI, ἀποκαθίστημι that means, “restore, reestablish, or cure.” In the LXX, it was used for the healing of Lepers in Ex 4:7; Lev 13:16; Job 5:18. It also became a technical term in Judaism for the anticipated restoration of Israel to its homeland, Jer 15:19; 16:15. Therefore, this man’s deformity may have been from leprosy, and the act of healing it pointed to the coming of the Messiah who would restore Israel to be a prominent nation once again, cf. Mark 9:12; Acts 1:6-8; 3:21.
Also notice that when the man stretched out His hand, it was immediately healed. Jesus did not say or do anything, nor did He touch it. Obviously, God was the One who healed him. Therefore, Jesus was once again showing His Lordship over the Sabbath as God and as the Son of Man and the Son of God.
Luke 6:11, “But they themselves were filled with rage, and discussed together what they might do to Jesus.”
This marks the turning point, or better, the breaking point, in Jesus’ relationship with the Pharisees. From this point forward, we see them as antagonist toward Him every step of the way.
“Filled with rage,” is the Aorist, Passive, Indicative of the Verb PLETHO with the Genitive of Content Noun ANOIA, ἄνοια that means, “foolishness or fury.” It is only used here and in 2 Tim 3:9, where vs. 1-8 describes this type of foolishness and rage. Therefore, these Scribes and Pharisees were more than “annoyed,” they had “foolish rage” or “senseless anger” towards Jesus. In other words, they had “lost their minds,” with resultant anger in contrast to Jesus’ righteous indignation that is based on God’s truth, righteousness, and holiness. Their anger was baseless and therefore foolish and futile.
This type of anger is a mental attitude sin. As a mental attitude sin, anger expresses antagonism, hatred, exasperation, resentment, irrationality. It can be mental or emotional or both. If you allow this type of anger to continue, you will then have bitterness or vindictiveness, and your vindictiveness will come out either verbally or as some form of retaliation or revenge.
As Eccl 7:9, tells us “Do not be eager in your heart to be angry, for anger resides in the bosom of fools.”
Remember, as Robert Thieme Jr. put it, “Satan had anger and it turned a genius into an ass. Anger turns any person into a stupid ass. A person is never smart when angry, which is why many stupid and embarrassing things are said in anger. If you have to deal with some problem and must have your senses about you, don’t lose your temper!” Cf. Gal 5:19-21; Eph 4:31; Col 3:8-10.
Gal 5:19-21, “Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, 20idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, 21envying, drunkenness, carousing, and things like these, of which I forewarn you just as I have forewarned you that those who practice such things shall not inherit the kingdom of God.”
Eph 4:31, “Let all bitterness and wrath, (THUMOS, “great anger, wrath, rage, passion, or indignation”), and anger, (ORGE), and clamor and slander be put away from you, along with all malice.”
Col 3:8-10, “But now you also, put them all aside: anger, (ORGE), wrath, (THUMOS), malice, slander, and abusive speech from your mouth. 9Do not lie to one another, since you laid aside the old self with its evil practices, 10and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him.”
We also see in these passages that baseless anger grieves the Holy Spirit, Eph 4:30, and stops Divine Good Production, Gal 5:18, 22-25.
Anger also hinders effective prayer, 1 Tim 2:8, “Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension.”
As we see in these Scribes and Pharisees, anger leads to other sins both verbal and overt. Their foolish anger led them to “discussed together,” which is the same as “talked about” in Luke 1:65, regarding John the Baptist after his circumcision. Therefore, it was “continuous talk back and forth between the Pharisees.” Notice that Mark also states that they “conspired with the Herodians,” those faithful to Herod Antipas, which they would also do later on, Mat 22:16; Mark 12:13. The Pharisees did not like the Herodians, but I guess the principle, “the enemy of my enemy is my friend,” was appropriate for them.
As we see, anger is never an isolated sin, Prov 29:22, “An angry person stirs up strife, and a hot-tempered person abounds in transgression.”
They were discussing what they should “do,” POIEO, in the Optative Mood, to or about Jesus. It is a play on words regarding “doing good,” and “doing evil” of vs. 9. Here, their plotting was definitely “doing evil.” In the Optative Mood, we could say they were discussing what they “possibly could do” to Him. We assume to defame Him or get rid of Him, albeit according to the Law! Mark tells us that they plotted how they could destroy, APOLLUMI, Him, Mark 3:6. In this, we see that the Son of Man was to be rejected. Therefore, self-righteous baseless anger leads to harm and sin against others. This type of anger destroys virtue in the subject, and destroys the function of impersonal love.
“One might think that after such a demonstration of the goodness of God, the Pharisees and their companions would have fallen before Jesus in worship. But Luke’s Gospel highlights the evil “coldness” latent in the religious system of that time. By not doing good when afforded the opportunity, religiosity demonstrated its evil root. Their rage indicated their rejection of the Messiah of God because He did good which threatened their system.” (Complete Biblical Library Commentary)
Anger also destroys a nation, Amos 1:11, “So decrees the Lord, ‘For three sins of Edom, even for four, I will not revoke its punishment. Because he pursued his brother with a sword, while he stifled his compassion, because his anger raged continually and he maintained his fury forever’.”
We must be careful with our righteous indignation, because the Scribes and Pharisees in their self-righteousness arrogance and self-justification, most likely thought that they had right indignation. But too often, as in their case, righteous indignation is an excuse for the function of legalism, cf. Luke 13:10-16; Mat 21:15. Arrogance motivates emotional sins like jealousy, bitterness, vindictiveness, hatred, implacability, revenge, or self-pity. Anger is the other side of the coin with jealousy. As such, their arrogance and legalism led to their baseless anger and hatred towards Jesus, which led to gossiping and maligning Him that also led to persecuting Him all the way to the Cross.
In fact, criminal activity is the function of the arrogant and sinfully angry person. Most people who spend their time in baseless anger have a temporary loss of self-esteem or it is a manifestation that no self-esteem exists in the first place. As such, their baseless anger always adds wrong to wrong, or sin to sin.
Therefore, we see that our anger should not be baseless and petty that leads to further sin and sinfulness. Instead, it should solely be based on infractions against God’s holiness and righteousness that leads us to take the appropriate actions to demonstrate God’s grace, mercy, and love.
Jesus’ righteous anger was coupled with sorrow and sympathy for those who were antagonistic towards Him and God, which led Him to demonstrate God’s true love, mercy, and grace towards them, just as ours should too.
James 1:19, “This you know, my beloved brethren. But everyone must be quick to hear, slow to speak and slow to anger.”
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If you would like more information on this subject, you may watch/listen to lesson:
#19-084 & 19-085 & 19-086
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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!