Luke 6:8

6:8 Come and stand in front of everyone: Jesus did not shy away from controversy but was willing to confront the Pharisees’ hypocrisy head on.

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

Luk 6:8. Εἶπε, said) Doing all things openly.

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

Luk 6:8 . ᾔδει : a participle might have been expected here = He knowing their thoughts said, etc. ἔγειρε καὶ στῆθι , etc.: this command was necessary to bring the matter under the notice of the audience present, who as yet knew nothing of the thoughts of the Pharisees, and possibly were not aware that the man with the withered hand was present.

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

(8) Rise up, and stand forth in the midst.—Here again, and throughout what follows, we have another example of a narrative in which St. Mark and St. Luke agree much more closely than either agrees with St. Matthew.

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

8. their thoughts] Rather, their reasonings.

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.

Then said Jesus unto them,.... The Scribes and Pharisees, who were watching him, and whose thoughts, and the reasonings of their minds, purposes, and intentions, he full well knew:

I will ask you one thing; or question, as they had asked him one before; Mat 12:10

is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? See Gill on Mar 3:4 to which may be added, that to save life on the sabbath day was agreeable to their own canons: there were many things which they allowed might be done on the sabbath day, when life was in danger, which otherwise were not lawful; See Gill on Mat 12:8.

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

But he knew there thoughts - He knew their thoughts - their dark, malicious designs - by the question, which they proposed to him, whether it was lawful to heal on the Sabbath-days (Matthew). In “reply” to their question, Jesus asked them whether they would not release a “sheep” on the Sabbath-day if it was fallen into a pit, and also asked “them” whether it was better to do good than to do evil on that day, implying that to “omit” to do “good” was, in fact, doing “evil.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. When he perceived or was informed of the presence of the afflicted sufferer in the synagogue, who no doubt had come there with a view of seeing Jesus and asking his help as a physician, Jesus publicly bade the sufferer to stand out in a prominent place in the assembly, and then in the hush that followed proceeded with his public instruction, the poor man with the withered hand standing before him. The Gospel which Jerome found among the Nazarenes gives at length the prayer of this man with the withered hand. "I was a mason earning my livelihood with my own hands; I pray thee, Jesus, restore me to health, in order that I may not with shame beg my bread." This Nazarene Gospel was only used among a sect of early Jewish Christians, and has not been preserved. It possibly was one of those alluded to by the compiler of the Third Gospel in his preface. (Luk_1:1)

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

8. τοὺς διαλογισμοὺς αὐτῶν, ‘their reasonings.’

ξηρὰν … τὴν χεῖρα. The predicative adjective is placed before the article according to the common Greek idiom.

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.

8. αὐτὸς δὲ ᾔδει τοὺς διαλογισμοὺς αὐτῶν. “But He,” in contrast to these spies (5:16, 8:37, 54) “knew their thoughts.” For διαλογισμός comp. 2:35, 5:22, 9:46, 24:38. It commonly means intellectual and inward questioning rather than actual dis puting: but see on 5:22 and comp. 1Ti 2:8.

τῷ ἀνδρὶ τῷ ξηρὰν ἔχοντι τὴν χεῖρα. “To the man who had his hand withered,” not “who had the withered hand.” For ἀνδρί comp. 5:12: Mt. and Mk. have ἀνθρώπῳ.

Ἔγειρε καὶ στῆθι εἰς τὸ μέσον. Lk. alone has καὶ στῆθι. Christ’s method is as open as that of His adversaries is secret. “Arise and stand into the midst” i.e. “Come into the midst and stand there”: comp. 9:7; Act 8:40. Win. l. 4, b, p. 516. In what follows note Lk.’s favourite ἀναστάς (1:39), which neither Mt. nor Mk. has here.

None of them records any words of the man; but Jerome in commenting on Mat 12:13 states, in evangelio quo utuntur Nazareni et Ebionitæ … homoiste qui aridam habet manum cæmentarius scribitur, istiusmodi vocibus auxilium precans, Cæmentarius eram, manibus victum quæritans. precor te, Jesu, ut mihi restituas sanitatem, ne turpiter mendicem cibos. See on 18:25.

8. ἐστε ὄταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθʼ ὑμῶν ψευδόμενοι ἔνεκεν ἐμοῦ.

Χαίρετε καὶ ἀγαλλιᾶσθε, ὄτι ὀ μισθὸς ὑμῶν πολὺς ὲν τοῖς οὐρανοῖς γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν. 4. ἐστε ὄταν μισήσωσιν ὑμᾶς οἱ ἄνθρωποι, καὶ ὄταν ἀφορίσωσιν ὐμᾶς καὶ ὀνειδίσωσιν καὶ ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρὸν ἔνεκα τοῦ υἱοῦ τοῦ ἀνθρώπου· χάρητε ἐν ἐκείνῃ τῇ ἡμέρᾳ καὶ σκιρτήσατε, ἰδοὺ γὰρ ὁ μισθὸς ὑμῶν πολὺς ἐν τῷ οὐρανῷ· κατὰ τὰ αὐτὰ γὰρ ἐποίοιν τοῖς προφήταις οἱ πατέρες αὐτῶν. 4. ὅταν καλῶς ὐμᾶς εἴπωσιν πάντες οἱ ἄνθρωποι, κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς ψευδοποφήταις οἱ πατέρες αὐτῶν.

6:20-23. Four Beatitudes; which correspond to the first, second, fourth, and eighth in Mat 5:3-12; those relating to the meek, the merciful, the pure in heart, and the peacemakers being omitted. In the four that Lk. gives the more spiritual words which occur in Mt. are omitted, and the blessings are assigned to more external conditions. Actual poverty, sorrow, and hunger are declared to be blessed (as being opportunities for the exercise of internal virtues); and this doctrine is emphasized by the corresponding Woes pronounced upon wealth, jollity, and fulness of bread (as being sources of temptation). It is in the last Beatitude that there is least difference between the two. Even in Lk. unpopularity is not declared to be blessed, unless it is “for the son of Man’s sake”; and there is no Woe pronounced upon popularity for the Son of Man’s sake. See Hastings, D. B. 1. p. 261.

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

He knew [ηδει] . Imperfect. He was all along aware.

Thoughts [διαλογισμους] . See on Jas 2:4; Mt 14:19.

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