Luke 6:30

Verse 30. Ask them not again.] Or, Do not beg them off. This probably refers to the way in which the tax-gatherers and Roman soldiers used to spoil the people. "When such harpies as these come upon your goods, suffer the injury quietly, leaving yourselves in the hand of God, rather than attempt even to beg off what belongs to you, lest on their part they be provoked to seize or spoil more, and lest you be irritated to sue them at law, which is totally opposite to the spirit and letter of the Gospel; or to speak bad words, or indulge wrong tempers, which would wound the spirit of love and mercy." Of such as these, and of all merciless creditors, who even sell the tools and bed of a poor man, it may be very truly said: -

Tristius haud illis monstrum, nec saevior ulla

Pestis et ira deum Stygiis sese extulit undis: -

Diripiunt dapes, contactaque omnia faedant

Immundo: -

VIRG. AEn. iii. ver. 214

"Monsters more fierce offended heaven ne'er sent

From hell's abyss, for human punishment: -

They snatch the meat, defiling all they find."

DRYDEN.

However, it is probable that what is here spoken relates to requiring a thing speedily that had been lent, while the reason for borrowing it still continues. In Ecclus. 20:15, it is a part of the character of a very bad man, that to-day he lendeth, and tomorrow will he ask it again. From Lu 6:27 to Lu 6:30 our blessed Lord gives us directions how to treat our enemies.

1. Wish them well.

2. Do them good.

3. Speak as well of them as possible.

4. Be an instrument of procuring them good from others; use your influence in their behalf.

5. Suffer patiently from them contempt and ill treatment.

6. Give up your goods rather than lose your meekness and charity towards them.

The retaliation of those who hearken not to their own passion, but to Christ, consists in doing more good than they receive evil. Ever since our blessed Saviour suffered the Jews to take away his life, it is by his patience that we must regulate our own. Quesnel.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6:30 when things are taken away from you, don’t try to get them back: Jesus’ point is that the cycle of hatred and violence that characterizes human nature can only be broken by responding with good, not evil (Rom 12:17). We win the world through self-sacrificial love. Jesus was not promoting injustice, as though believers should let criminals take advantage of the weak. God established governments to punish evildoers (Rom 13:1-5).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 6:30. [Παντὶ δὲ, but to every one) There is in this respect too much accumulation of exceptions by human ingenuity.—V. g.]—αἴροντος, that taketh away) without asking.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_6:30. Comp. Mat_5:42. Exegetically, the unconditional submission here required cannot to any extent be toned down by means of limitations mentally supplied (in opposition to Michaelis, Storr, Kuinoel, and others). The ethical relations already subsisting in each particular case determine what limitations must actually be made. Comp. the remark after Mat_5:41.

παντί] to every one. Exclude none, not even your enemy. But Augustine says appropriately: Omni petenti te tribue, non omnia petenti; ut id des, quod dare honeste et juste potes.

ἀπαίτει] demand back what he has taken from thee. Herod. i. 3 : ἀπαιτέειν Ἑλένην, καὶ δίκας τῆς ἁρπαγῆς αἰτέειν.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 6:30 . Lk. passes over Mt.’s instance of compulsory service (Mat 5:41 ), perhaps because it would require explanation, or was not a practical grievance for his readers, and goes on to the duty of generous giving, which is to be carried the length of cheerfully resigning what is taken from us by force.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(30) Give to every man that asketh of thee.—See Note on Mat_5:42.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

30. Give to every man that asketh of thee] Literally, “be giving implying a habit, not an instant act. Here again we have a broad, general principle of unselfishness and liberality safely left to the common sense of mankind, Deu_15:7-9. The spirit of our Lord’s precept is now best fulfilled by not giving to every man that asks, because in the altered circumstances of the age such indiscriminate almsgiving would only be a check to industry, and a premium on imposture, degradation, and vice. By ‘giving,’ our Lord meant ‘conferring a boon;’ but mere careless giving now, so far from conferring a boon, perpetuates a curse and inflicts an injury. The spirit of the precept is large-handed but thoughtful charity. Love must sometimes violate the letter as the only possible way of observing the spirit (Mat_15:26; Mat_20:23).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And as ye would that men should do to you,.... In matters of justice and beneficence were they in your case, and you in theirs;

do ye also to them likewise: a golden rule this, agreeably to the light of nature, and divine revelation, and is the sum and substance of the law and prophets; See Gill on Mat 7:12.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.

Ver. 30. Give to every man, &c.] General Norrice never thought he had that which he gave not away. It is not lack, but love of money, that maketh men churls. Men believe not that of Martial,

" Extra fortunam est quicquid donatur egenis;

Quas dederis solas semper habebis opes."

Ask them not again] Or if thou take the benefit of the law to recover them, do it without hate or heat; as tilters break their spears on each other’s breasts, yet without wrath or intention of hurt.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jesus Christ does not order us never to refuse a petition: but the meaning of his words is, that we are to give what is just and reasonable, what will be neither injurious to yourself nor your family; for what is unjustly asked, may be justly denied. (St. Augustine, lib. x. chap. 40. de serm. Dom. in Monte.) --- But in this, the sin we commit is often far from trivial; particularly, when to the refusal of a just request, we add also reprehensions and complaints. For why, say we, does he not labour? why has he reduced himself to penury, through his own indolence? --- But, tell me, do you live upon the fruits of your own industry? On the supposition that you do, is it not that you may have some plea to reprehend another for the morsel of bread he begs at your hands? You give him no charitable relief, give him then no contumelious words: if you have no compassion for him yourself, do not prevent others from shewing him commiseration. Abraham, in the number of guests he received, had the honour of receiving under his roof even angels. Let us not, therefore, be strict and unfavourable judges in regard of our suffering and distressed neighbours, lest perhaps we ourselves come to be more severely judged. (St. John Chrysostom collected from hom. xxi. in ep. ad. Rom. --- Hom. xi. in ep. ad. Heb. and hom. ii. de Lazaro.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Matthew hath much the same passage, only he saith, Give to him that, &c., not to every man that asketh of thee; and for the latter clause, he hath, from him that would borrow of thee turn not thou away, which seems more agreeing to the precept. Deu 15:8. These precepts of our Saviour must be interpreted, not according to the strict sense of the words, as if every man were by them obliged, without regard to his own abilities, or the circumstances of the persons begging or asking of him, to give to every one that hath the confidence to ask of him; but as obliging us to liberality and charity according to our abilities, and the true needs and circumstances of our poor brethren, and in that order which God’s word hath directed us; first providing for our own families, then doing good to the household of faith, then also to others, as we are able, and see any of them true objects of our charity. Nor must the second part of the verse be interpreted, as if it were a restraint of Christians from pursuing of thieves or oppressors, but as a precept prohibiting us private revenge, or too great contending for little things, &c. See Poole on "Mat 5:42".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

30. Give to every man that asketh of thee—Whether Jew, Samaritan, or Gentile. Let thy charity be bounded by no personal motives, and limited by nothing but the golden rule which immediately follows this precept.

Ask them not again—See note on Mat_5:38.

Some commentators understand the phrase taketh away, in the Greek, to mean the expense of our charitable bestowments. In the paragraph 32-34 our Lord beautifully expands on the duties of the Christian to be better than anybody else. A Christian, says Cecil, if he be a shoemaker, should be the best shoemaker in the town. The assurance is given, in Luk_6:35, that of all these efforts to do eminent goodness, our reward shall be great.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. Here, again, it is clear that faithfully to cling to the literal interpretation would be utterly to ignore the true spirit of the Lord"s words here, where he sets forth his sublime ideal of a charity which ignores its own rights and knows no limits to its self-sacrifice. Augustine quaintly suggests that in the words themselves will be found the limitation required. to every man," but not everything," suggesting that in many cases a medicine for the hurt of the soul would better carry out the words of the Lord than the gift of material help for the needs of the body ("Serm." 359.). But such ingenious exposition, after all, is needless. What the Lord inculcated here was that broad, unselfish generosity which acts as though it really believed those other beautiful words of Jesus, that "it is more blessed to give than to receive."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Give to every one - Friend or enemy, what thou canst spare, and he really wants: and of him that taketh away thy goods - By borrowing, if he be insolvent, ask them not again. Matt. v, 42.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

These and the like precepts of our Saviour are not to be taken strictly, but restrainedly: we are thereby obliged to charity according to others’ necessities, and our own abilities, but not bound to give to every one that has the confidence to ask for what we have. Indeed every man that really wants is the proper object of our Christian charity: and we must with a compassionate heart and open hand, relieve him according to his necessity, but answerable to our ability.

Nor must the second part of the verse be understood as forbidding Christians to seek the recovery of their just rights, by pursuing thieves, and following the law upon oppressors; but requiring us to forbear all acts of private revenge, as directly contrary to the spirit and temper of Christianity.

As jealousy is the rage of a man, so revenge is the rage of the devil, it is the very soul and spirit of the apostate nature.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

30. παντὶ αἰτοῦντί σε δίδου. Literally, “be giving,” implying a habit, not an instant act. Here again we have a broad, general principle of unselfishness and liberality safely left to the common sense of mankind, Deu 15:7-9. The spirit of our Lord’s precept is now best fulfilled by not giving to every man that asks, because in the altered circumstances of the age such indiscriminate almsgiving would only be a check to industry, and a premium on imposture, degradation, and vice. By ‘giving,’ our Lord meant ‘conferring a boon;’ but mere careless giving now, so far from conferring a boon, perpetuates a curse and inflicts an injury. The spirit of the precept is large-handed but thoughtful charity. Love must sometimes violate the letter as the only possible way of observing the spirit (Mat 15:26; Mat 20:23). “Omni petenti … non omnia petenti; ut id des quod juste et honeste potes.”—Augustine. Our Lord did not mean His divine maxim to be left at the mercy of wild fanaticism or stupid letter worship.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

30. παντὶ αἰτοῦντί σε δίδου There is no παντί in Mat 5:42, and this is one of many passages which illustrate Lk.’s fondness for πᾶς (ver. 17, 7:35, 9:43, 11:4). The παντί has been differently understood. “No one is to be excluded, not even one’s enemies” (Meyer, Weiss). Omni petenti te tribue, non omnia petenti; ut id des, quod dare honeste et juste potes (Aug.). Neither remark is quite right. Our being able to give juste et honeste depends not only on what is asked, but upon who asks it. Some things must not be conceded to any one. Others ought to be given to some petitioners, but not to all. In every case, however, we ought to be willing to part with what may be lawfully given to any. The wish to keep what we have got is not the right motive for refusing.

δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει. The pres. in all three cases implies continual action, making a practice of it. “Continually give, and from him who continues to take away the goods do not continue to ask them again.” For αἴρειν in the sense of “take as one’s own, appropriate,” comp. 11:52, 19:21; Mar 15:24. It does not imply that violence is used. But the μὴ ἀπαίτει implies that hitherto asking them back has been usual. The verb ἀπαιτεῖν is peculiar to Lk. in N.T. (12:20: comp. Wisd. 15:8; Ecclus. 20:15; Hdt. i. 3, 2). Prof. Marshall thinks that we have here another instance of different translation of the same Aramaic, and that Lk.’s αἴροντος and Mt.’s δανείσασθαι may represent the same word; also Lk.’s ἀπαίτει and Mt.’s ἀποστραφῇς. See on 5:21 and 8:15. See Hastings, D.B. 1. p. 68.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Everyone. Peculiar to Luke. Augustine remarks, "omni petenti, non omnia petenti; give to every one that asks, but not everything he asks." Asketh [αιτουντι] . See on Mt 14:23. Compare Mt 5:42.

Ask again [απαιτει] , Only here and chapter Luk 12:20. Used in medical language of diseases demanding or requiring certain treatment.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.