Luke 6:42

Luk 6:42. Ἀδελφὲ, brother) Hereby is expressed the feigned assumption of a brother’s office. To this Vocative is opposed the other, thou hypocrite.—ὑποκριτά, thou hypocrite) See note on γὰρ, for, next verse.—κάρφος, a mote) the extraction of which, when properly done, is truly a work of mercy.

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

Luk 6:42 . οὐ βλέπων : this is one of the few instances in N. T. of participles negatived by οὐ . The οὐ in such cases may = μὴ , which in classical Greek has the force of a condition, οὐ being used only to state a fact ( vide Burton, § 485).

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

42. Thou hypocrite] Rom_2:1, “Wherein thou judgest another, thou condemnest thyself.” “If we condemn others when we are worse than they, we are like bad trees pretending to bear good fruit.” Bengel.

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.

For a good tree bringeth not forth corrupt fruit,.... The particle, "for" is left out in the Syriac, Arabic, Persic, and Ethiopic versions; and so it is in Beza's ancient copy: nor do these words stand in close connection with the preceding in Matthew's Gospel, though they may be very well considered as an illustration of them; for as that cannot be called a good tree, which brings forth bad fruit; so such men cannot be accounted good men, let them make ever so large pretensions to such a character, who are very busy in espying, discovering, and censuring the faults of their brethren; when they take no notice of, nor refrain from, nor relinquish their own. These words, with what follow in this, and the next verse, and the similes in them, are used by our Lord in Matthew, on account of false prophets or teachers; where he suggests, that as good and faithful ministers of the Gospel cannot, and do, not bring forth, and publish corrupt notions, and false doctrines, usually and knowingly; even usual, nor can it be, that a good tree should bring forth corrupt fruit; so,

neither doth a corrupt tree bring forth good fruit; or men of corrupt minds deliver good and sound doctrine, or the wholesome words of our Lord Jesus Christ: but here they seem to be applicable to other persons, even true believers and hypocrites: the former are comparable to good trees, and are called trees of righteousness, which being planted by the river of the love of God, and rooted in Christ, and filled with the fruits of righteousness by him, do not bring forth the evil fruit of sin, as the common and constant course of their lives and conversations; for that they never commit sin, or are entirely without it, cannot be said; but sin is not their usual and common practice, or they do not live in sin: and the latter, hypocrites, who pretend to a great deal of religion, and have none that is true and real, these are comparable to corrupt trees; which, though they may make a fair show, yet do not bring forth good fruit, or perform works of righteousness which are truly such; what they do have only the appearance of good works, and are not properly so;

See Gill on Mat 7:16. See Gill on Mat 7:17. See Gill on Mat 7:18.

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

42. ἅφες ἐκβάλω. Cp. Mar 15:36, ἄφετε ἴδωμεν. The conjunction is deliberative, as in θέλεις εἴπωμεν, Luk 9:54. In modern Greek ἂς, let, is derived from ἄφες, and has become a regular imperative form.

οὐ βλέπων. This is the only instance of οὐ with a participle in this Gospel. Participles are so frequently causal or conditional that they are usually reversed by the subjective negative μή,—the particle which negatives thoughts—which is exclusively joined to them in modern Greek. The οὐ is here emphatic—‘when, as a fact, thou art blind to.’

ὑποκριτά. Rom 2:1, “Wherein thou judgest another, thou condemnest thyself.” “If we condemn others when we are worse than they, we are like bad trees pretending to bear good fruit.” Bengel.

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.

42. πῶς δύνασαι λέγειν . “With what face can you adopt this tone of smug patronage?” In Mat 7:4 the patronizing Ἀδελφέ is wanting.

ἄφες ἐκβάλω . For the simple subj. after ἀφίημι comp. Mat 27:49; Mar 15:36. Epict. Diss. 1:9, 15, 3:12, 15. In modern Greek it is the regular idiom. Win. 41:4. b, P. 356.—In οὐ βλέπων we have the only instance in Lk. of οὐ with a participle: “When thou dost not look at, much less anxiously consider” (κατανοῶν): see small print on 1:20.

ὑποκριτά The hypocrisy consists in his pretending to be so pained by the presence of trifling evil that he is constrained to endeavour to remove it Comp. 13:15. That he conceals his own sins is not stated; o some extent he is not aware of them. The τότε means “then, and not till then”; and the διαβλέψεις is neither imperative nor concessive, but the simple future. When self-reformation has taken place, then it will be possible to see how to reform others. Note the change from βλέπειν to διαβλέπειν; not merely look at, but “see clearly.” In class. Grk. διαβλέπω means “look fixedly,” as in deep thought. Plato notes it as a habit of Socrates (Phœdo, 86D).

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

Brother. "Expressing the pretense of fraternal duty. To this is opposed 'Thou hypocrite !'" (Bengel).

Let me cast out [αφες εκβαλω] . with a studied courtesy : allow me to cast out.

See clearly to cast out. See on Mt 7:5.

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