Exegetical and Hermeneutical Commentary of Luke 6:40
The disciple is not above his master: but every one that is perfect shall be as his master.
40. every one that is perfect shall be as his master ] Rather, who has been perfected, 2Ti 3:17. A favourite quotation of St John’s, Luk 13:16, Luk 15:20. See Mat 10:25.
Fuente: The Cambridge Bible for Schools and Colleges
Luk 6:40
The disciple is not above his Master: but every one that is perfect shall be as his Master
The disciple not above his master
This saying was already a proverb in the time of our Lord, or He made it a proverb by His frequent use of it Mat 10:24-25; Joh 13:12-16; Joh 15:20).
On the occasion referred to by St. Luke, He uses it in its widest, its most general scope; for here He is speaking of any and every master, of any and every disciple. No disciple, He says, while he remains a disciple, can reasonably expect to be wiser than his master, whoever his master may be. On every other occasion our Lord limits the scope of the proverb by applying it to Himself and to the disciples who followed Him. Here it follows a parable with which it seems to many to have little connection, to some no connection at all although it is not easy to see how any attentive reader should have missed it. Surely the meaning of the entire passage, and its sequence of thought, are obvious enough. If a teacher be blind, if, that is, he lack intellectual or spiritual discernments, if he therefore frame partial and erroneous conclusions, what can be expected but that his disciples should fall into the very same errors, and fall into them all the more surely in proportion as they are faithful disciples? The disciple is not above his master; the learner is not wiser than the teacher. It is a question whether the disciple will ever rise to the level of his master. He will have done much if he do so much as that. From our Lords use of this proverb here we may infer some lessons of no small practical importance, and, in learning them, still further develop its meaning.
I. THE IMMENSE IMPORTANCE OF BOTH HAVING AND PRESENTING A TRUE AIM, A TRUE IDEAL, OF LIFE. What is our aim then? What should it be? The old catechism answer, rightly understood, is surely as good as any: Mans chief end is to glorify God, and to enjoy Him for ever. But it is of the last importance that we should set a single aim before us, and that the highest of which we are capable.
II. How HAPPY ARE WE, AND HOW GREATLY ASSISTED IN OUR PURSUIT OF IT, SHOULD THIS AIM, THIS ABSTRACT IDEAL, CLOTHE ITSELF IN FLESH AND BLOOD, AND STAND BEFORE US IN THE PERSON OF A MAN OF LIKE PASSIONS WITH OURSELVES! An embodied ideal, a realized and incarnate ideal, is worth a thousand pale abstractions. It is much to have a noble aim before us; but, oh, how much more to have it clothed in the loveliness of a perfect life. The lofty but abstract ideals of character which men have framed incarnate themselves, clothe themselves, with life and power and loveliness, in Christ, the Son of Man.
III. If it be important that we should have it for ourselves, it is also important that WE SHOULD PRESENT A TRUE IDEAL OF LIFE TO OTHERS. We may seek even the highest good selfishly; but, in proportion as we find it, we shall cease to be selfish: we shall seek to be good for the sake of others as well as for our own sake. Let us remember that if in any respect–national, commercial, intellectual, social, spiritual–we are above any of our neighbours, to them, without our permission being asked, we have become masters, i.e., teachers and examples. And therefore we should seek and strive for grace to set them a good example, that our influence may be stimulating and helpful to them. Above all, we should try so to follow Christ as that we may lead them to the Perfect Example, and make them disciples of the only Master who can never mislead them. (S. Cox, D. D.)
The force of example
This is true as an observation: men do grow up into the likeness of what they admire. It is seldom that any come quite up to it. Great philosophers, men of science, divines, soldiers, statesmen–these are taken as models, and each one has shaped the lives of many others. It is not always a conscious imitation. But we do grow like those we admire or love: even mere association shapes us. A man may be known by his associates. If he is not like them he soon will be. They are his masters in some degree, and he will be like them. We should take care, then, whom we imitate. In very many eases men forget to notice what was the end of those they admire. Statesmen have thought of Alexander, Caesar, Napoleon, without considering their deaths, and the ruin they left behind them. Fame and power draw great men to seek them, and lead them into the ditch into which their masters fell before them. Our leaders are not generally people who have made a name in history, but some one not far off our own station in life, who has made himself a name, and got on in the world. It is a very good thing to have examples; we all want lifting, and want fresh thoughts to be given us. But before we give ourselves up to follow, we had better consider our masters as a whole. We may never come up to them, but we cannot hope to fare better than they. Are they exactly what we should like to be; did they end as we should like to end? Now, we find mostly some drawback, something we hope to avoid. We must remember that it began far back in their career. There is many a man of business who buys success at the cost of health and life, or of truth and honesty, Or of family and duty, or of eternity. If that is what he paid, he is no master for us to follow. There is nothing in the world that cannot be bought too dear. And of our masters in social life, pleasant companions, friends, clever fellows: look at them well–do we want to be like them? One and another of our old acquaintances are gone; what has become of them? Take the man who has gone farthest, and then you will see what the road leads to. If it leads to peace, and honour, and health–follow it. If it leads at last only to some filthy ditch–stop while you can. You say, I can stop short; do it then. It will not grow easier, it will cost you more every day. Many a man says, I was a great fool to begin, but now I cannot help it. It is always easiest to go downwards. It is not very difficult, if we deal honestly with ourselves, to see to what our mode of life has led, and we may feel sure we shall be no exception to the general law. But then there is another sense in which these same words were used; they are a comfort and support. We must not expect to be free from the losses, trials, difficulties, which have harassed those who went before us. No man ever grew without patient years of work. Our Lord told His disciples to look at Him, and not expect to be better treated. There has never been a time when there has been no undeserved ill-will. God does not make us perfect by always giving us what we wish for. Others have been tried, and where are they? Those who sought rest and pleasure, those who faced difficulty and kept right and truth–where are they? (Joh 16:33.) A good Christian is not known in the world by his good fortune, but by a hope that does not make ashamed. If we choose the highest model, even Christ, what must we expect? Troubles and difficulties enough, and after them-to be as our Master. Here, indeed, is a glorious future worth all the effort it costs. To be like God Himself in heaven! What other service can give such a reward as this? (Bishop E. Steere.)
The use of a great leader
During one of the campaigns in the American Civil War, when the winter weather was very severe, some of Stonewall Jacksons men having crawled out in the morning from their snowladen blankets, half-frozen, began to curse him as the cause of their sufferings. He lay close by under a tree, also snowed under, and heard all this: but without noticing it, presently crawled out too, and, shaking off the snow, made some jocular remark to the nearest men, who had no idea he had ridden up in the night and lain down amongst them I The incident ran through the army in a few hours, and reconciled his followers to all the hardships of the expedition, and fully re-established his popularity. (Mackay.)
Perfect as the Master
The explanation of this verse seems to turn upon the word translated perfect, a word entirely different from that which is so translated in other passages, e.g., Mat 5:48. The meaning is this: complete in discipline, finished or perfect in the sense in which we should speak of a piece of workmanship as perfect, when it has received the last touch of the workmans hand. [R. V., every one when he is perfected.] So that when our Lord speaks of a man who is perfect being like his master, He means to describe the condition of a person who has received from his master, whoever that master may be, all the teaching and discipline which the master can give him, and He asserts that all that can be expected from such a finished disciple is that he shall be equal to his master; his master cannot raise him above himself; his masters acquirements are (as it were), the limit towards which the growth of the disciple tends. If this be the meaning of our Lords words, we find in them an important warning not to His apostles only but to all teachers. The words show the necessity of those who would teach others growing in grace themselves; they must not expect that they can be worldly-minded and their disciples spiritual, that they can serve Mammon and their disciples serve God; and conversely, they may expect that as they grow more in the knowledge of their God and Saviour, their own growth in knowledge will reflect itself in their disciples, and tend to raise them to that point of spiritual life to which they themselves have already attained. (Bishop H. Goodwin.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 40. Every one that is perfect] Or, thoroughly instructed, : – from , to adjust, adapt, knit together, restore, or put in joint. The noun is used by the Greek medical writers to signify the reducing a luxated or disjointed limb. It sometimes signifies to repair or mend, and in this sense it is applied to broken nets, Mt 4:21; Mr 1:19; but in this place, and in He 13:21; 2Ti 3:17, it means complete instruction and information. Every one who is thoroughly instructed in Divine things, who has his heart united to God, whose disordered tempers and passions are purified and restored to harmony and order; every one who has in him the mind that was in Christ, though he cannot be above, yet will be as, his teacher – holy, harmless, undefiled, and separate from sinners.
“The disciple who perfectly understands the rules and sees the example of his master, will think it his business to tread exactly in his steps, to do and suffer upon like occasions, as his master did: and so he will be like his master.” WHITBY.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This was another common saying, which our Saviour applies, Mat 10:24; Joh 15:20, to comfort his disciples concerning their sufferings, because he was first in suffering: here he applies it to signify their duty in doing. Some apply this with reference to the Pharisees, and so make a connexion between this and the former verse, where he had said, If the blind lead the blind, they shall both fall into the ditch; for
the disciple is not above his master, none must look to learn of another more than the teacher knoweth himself. But it is better applied to Christ, and is as much as if our Lord had said, I am your Master, you are my disciples, and by that relation engaged to learn of me, and to follow me. I have taught you no more than I am ready to practise; I am merciful, I forgive, I give, looking for nothing again. I do not look that you should do any thing above me, any thing as to which I have not set you, or shall not set you, an example; but your perfection lieth in coming as near to me as you can, in being as your Master.
Fuente: English Annotations on the Holy Bible by Matthew Poole
40. The disciple, &c.thatis, “The disciple aims to come up to his master, and he thinkshimself complete when he does so: if you then be blind leaders of theblind, the perfection of one’s training under you will only land himthe more certainly in one common ruin with yourselves.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The disciple is not above his master,…. Or “more excellent”, as the Syriac, Arabic, and Persic versions render it; that is, in learning and knowledge; if the master is ignorant, the scholar will be so too; and thus it is with teachers, and their people under their care; if the leaders are blind and ignorant, those under their instructions will remain so likewise. These words are an illustration of the preceding parable, and are used to another purpose here than in Mt 10:24.
[See comments on Mt 10:24]
but every one that is perfect shall be as his master. The Vulgate Latin reads it, “every one shall be perfect if he is as his master”; that is, if his master is a man of general learning, and a complete scholar, if he is like him, he will be so too: the Persic version renders it, “every disciple that desires perfection shall be as his master”: whoever is ambitious of being a thorough scholar, and is diligent and industrious, by all ways and means, to obtain such a character, shall be even as good an one as his master, under whom he learns, and better he cannot well expect to be; and this is sufficient; and so the Ethiopic version renders it, “is it not enough that every one be as his master?” agreeably to Mt 10:25
Maimonides i has an expression much like this:
“he that learns, shall not be greater than he of whom he learns, but shall be, , “as he”.”
Christ, in this last clause, seems to design his own disciples, who, when perfect in knowledge, which is not to be expected in this state, unless in a comparative sense, will be like himself.
i Misn. Bava Kama, c. 2. sect. 5.
Fuente: John Gill’s Exposition of the Entire Bible
The disciple is not above his master ( ). Literally, a learner (or pupil) is not above the teacher. Precisely so in Mt 10:24 where “slave” is added with “lord.” But here Luke adds: “But everyone when he is perfected shall be as his master” ( ). The state of completion, perfect passive participle, is noted in . The word is common for mending broken things or nets (Mt 4:21) or men (Ga 6:1). So it is a long process to get the pupil patched up to the plane of his teacher.
Fuente: Robertson’s Word Pictures in the New Testament
Perfect [] . Rev., rendering the participle more literally, perfected. See on Mt 4:21. The word signifies to readjust, restore, set to rights, whether in a physical or a moral sense. See 1Co 1:10, where Paul exhorts to be perfectly joined together [] in opposition to being divided. In Gal 6:1, it is used of restoring a brother taken in a fault. Hence the meaning to perfect, as Eph 4:12. Used in medical language of setting a bone or joint.
Fuente: Vincent’s Word Studies in the New Testament
1) “The disciple is not above his master” (ouk eistin mathetes huper ton didaskalon) “A disciple is not above the teacher, is he?” or a servant his Lord, Luk 15:20; Mat 10:24; Joh 13:16.
2) “But every one that is perfect,” (katertismenos de) “Then the one who has been perfected,” or been made mature, Col 2:10, “Ye are complete in Him,” Mat 5:48.
3) “Shall be as his master.” (pas estai hos ho didaskalos autou) “Everyone will be or exist as his teacher or master-teacher,” Mat 10:24; Joh 13:16-17. If you follow a master or teacher, be certain that he is not blind, ignorant, or sinful; For the pupil, student, or scholar shall not rise morally, intellectually, or spiritually above his teaching example, Joh 15:19-21.
Fuente: Garner-Howes Baptist Commentary
Luk 6:40
. The disciple is not above his master, but every one shall be conformed to his master Luke gives this sentence without any connection, as if it had been spoken abruptly in the midst of other discourses; but as Matthew explains very clearly, in this passage, to what it relates, I have chosen not to insert it in any other place. With respect to the translation, I have chosen neither to follow Erasmus nor the old translator, and for the following reason: — The participle κατηρτισμένος, signifies perfect, but signifies also fit and suitable Now, as Christ is speaking, not about perfection, but about resemblance, and must therefore mean, that nothing is more suitable for a disciple than to be formed after the example of his master, the latter meaning appeared to me to be more appropriate.
Fuente: Calvin’s Complete Commentary
(40) The disciple is not above his master.See Notes on Mat. 10:24, Joh. 15:20. Here the application of the proverb is obviously very different. The connection of thought is somewhat obscure, and we may not unreasonably believe that some links have been omitted. As it is, however, we can infer something from what precedes and follows. We are still in that section of the discourse which warns the disciples against taking on themselves the office of a judge. They were in this to follow the example of their Master. He, in His work on earth, taught, but did not judge (Joh. 8:11-15; Joh. 12:47; perhaps, also, Luk. 12:14). Were they above their Master that they should do what He had refrained from doing?
Every one that is perfect.Better, every one that is perfected. The marginal rendering, Every one shall be perfected, is hardly tenable grammatically The implied thought is that the disciple or scholar who has been perfected by the education through which his Master has led him, will be like the Master in character and temper, i.e., in this special application of the maxim, will abstain from needless, or hasty, or uncharitable judgment.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
40. Disciple master A similar expression, but for a different purpose, occurs in Mat 10:25. Here the inferiority of the servant is affirmed in regard to his moral perfection; there it is mentioned to show that the servant must expect persecutions as well as his master.
Fuente: Whedon’s Commentary on the Old and New Testaments
Luk 6:40. Every one that is perfect, shall be, &c. “Whatever difficulties and sufferings may attend my followers in observing and communicating the instructions that I have given them in my doctrine and example, let them not think much of it: for the disciple should not expect to be exempted from doing what his Master does, nor from suffering what he submits to; but the highest perfection of a disciple consists in his being like his Master, and learning of him.”
Inferences.What actions are so fair and lovely, that malice cannot turn them into reproach?What characters are so unblemished, what so exemplary, that uncharitableness cannot revile and condemn them?While the eyes of the distressed multitudes are turned to Christ, as their only physician, and most valuable friend, the eyes of the Pharisees are continually upon him for evil; and they behold his wondrous miracles, not for their own conviction, but that they may, if possible, turn them into the means of his destruction. So ineffectual are the most obvious and demonstrative arguments, to those self-righteous souls that obstinately reject the grace of God, and will not submit to be saved by faith in Jesus Christ.
The malice of the Pharisees, however, did not restrain the benevolence of our compassionate Saviour, nor deprive the poor penitent of his cure. This ought to be the pattern of our conduct. We must not be overcome of evil, nor suffer the most unjust censure, or the most malicious opposition to break our spirits so, as to prevent us from doing our duty. If others be mad with persecuting rage, let us pity them, improving all their fury against the cause of God, as a motive to excite our most zealous and courageous endeavours for its service.
We may assure ourselves, that the apostles, the future ministers of our Lord, had no inconsiderable share in those petitions, in which, with unabating fervour and intenseness of devotion, he spent this memorable night, Luk 6:12.And if we have any regard for the support of religion in the present or rising age, we likewise should pray earnestly for all the ministers of the Gospel, and also that the Lord would increase the number of his faithful labourers.
Our Lord here again pronounces (Luk 6:20-26.) the poor and the hungry, the mournful and the persecuted, to be happy; and represents those as miserable who are rich and full, joyous and applauded: not that this is universally the case, but because prosperous circumstances are so frequently a sweet poison, and affliction a healing though bitter medicine. The thought will reconcile us to adversity, and awaken our caution when the world smiles upon us; when a plentiful table is spread before us, and our cup runneth over; when our spirits are gay and sprightly, or when we hear, what to corrupted nature is too harmonious music,that of our own praise from men. Oh that we may secure what is of infinitely greater importance, the praise of our heavenly Master by a constant obediential regard to these his precepts! May we be happy proficients in the art of bearing and forgiving injuries! May we be ready to every good word and work, maintaining an eye quick to observe, a heart tender to feel, a hand open to relieve the calamities and necessities of friends, of strangers, and of enemies; giving to some, and where there may be but little prospect of return; lending to others; which, if it engage them to greater industry, is as real a benefit as if the loan were a gift.
But let us not presume to call God our Father, if we do not labour to resemble him; nor dare to challenge the peculiar honour and privilege of Christ’s disciples, if we do not distinguish ourselves from others by the charity of our tempers, and the usefulness of our lives, as well as by the articles of our faith, and the forms of our worship. Let a frequent reflection on our own faults teach us candour, while the sense of our continual dependence on the divine liberality makes us liberal towards those who need our assistance, lest we lose the comforts so justly forfeited, and abused mercies be another day repaid with measures of wrath pressed down, shaken together, and running over!Abused mercies!for surely it manifests peculiar kindness, that we are permitted to carve for ourselves: With what measure ye mete, it shall be measured unto you. We ourselves are, as it were, to tell God how much mercy he shall shew us;and can we be content with less than the very largest measure? Who then would not give to man, what he wishes and designs to receive of God?
On a future day, we are to give an account of ourselves before God, and therefore should judge for ourselves in matters of religion, and be very careful that we do not stupidly follow blind guides, till we fall with them into destruction:”Lead us, therefore, O Lord, in the way everlasting; form us to a more perfect resemblance of our great Master; make us severe to ourselves, and, so far as it is real charity, indulgent to others. Sanctify our hearts by thy grace, that they may be as trees bringing forth good fruits, or as fountains pouring out wholesome streams: there may a good treasure be laid up, whence good things may be abundantly produced; there may those holy and benevolent affections continually spring up, which may flow forth with undissembled freedom, to refresh the souls, and animate the graces of all who are around us!”
And may these beautiful, striking, and repeated admonitions which our Saviour gives us, of the vanity of every profession which does not influence the practice, (Luk 6:46-49.) be attended to with reverence and fear: we are building for eternity. May we never grudge the time and labour of a most serious inquiry into the great and fundamental principles of religion: may we discover the sure foundation, and raise upon it a noble superstructure, which shall stand fair and glorious, when hypocrites are swept away into everlasting ruin, on that awful day, in which heaven and earth shall flee away from the face of Him that sitteth on the throne. Rev 20:11.
REFLECTIONS.1st. The passages in this chapter concerning the sabbath, we had before in the former evangelists. The time when the first of these events happened, is said to be the second sabbath after the first, or rather the first sabbath after the second day of the passover.
1. Our Lord vindicates his disciples from the censures of the Pharisees: and proves, by the example of David, the lawfulness of rubbing out the ears of corn, and eating them on the sabbath, when hunger called for food. Note; (1.) Works of real necessity are always allowable. (2.) The greater censurers of the innocent actions of others are often most indulgent to their own iniquities.
2. He vindicates himself from the same malignant cavillers. As he preached in the synagogue on another sabbath, there was a man present who had a withered hand. Jesus bade him stand forth in the midst of the congregation; and, knowing the malicious purposes of his watchful enemies, who, from such a gracious work as he was about to perform, intended to ground an accusation against him as if he was a sabbath-breaker, he appeals to themselves, whether they thought the fourth commandment could possibly forbid the doing good, or saving a man’s life on the sabbath-day. Unable to reply, yet resolved to find fault, they were silent. On which, he with a word restored the withered hand. And thereat his enemies were so enraged, that, with fury rising to madness, they consulted how they might destroy him. Note; (1.) They who would be cured of their spiritual infirmities, must be found in the assembly of the faithful, where Christ usually dispenses his healing grace. (2.) Men’s perverseness and wickedness must not deter nor discourage us from the work in which the Lord would have us be employed. (3.) Violent anger is a temporary madness: during its fury neither reason nor conscience is regarded.
2nd. We have,
1. Our Lord’s retirement. He went out to a mountain to pray, and continued all night in prayer to God; which may signify either the object to whom his prayer was directed, or the fervency of his requests, or the house of prayer, to which he retired; such oratories being common in that country. (See the Annotations.) The length of the time he spent there, bespoke the importance of the occasion, he being about to choose and ordain his twelve apostles. Note. When matters of deep concern lie upon our souls, We are especially called to spread the case before God, for his direction and blessing.
2. The calling and appointment of the twelve apostles. These he ordained to be his chief ministers in that kingdom, which he was come to establish, putting them in trust with his gospel, and empowering them to work miracles in confirmation of their mission. The names of the apostles are the same as before; only he who was called Lebbeus, and surnamed Thaddeus, is here called Judas the brother of James, these names belonging to the same person; and Simon the Canaanite is here named Simon Zelotes, being probably, before his conversion, of the sect of the Zealots.
3. Having finished this work, he came down with the twelve to the plain, where great multitudes attended from the most distant parts of the country, to hear his discourses, and to partake of his wondrous cures. Nor were they disappointed: he graciously taught them, and richly dispensed his favours, healing all the diseased, and casting out the unclean spirits from such as were possessed; yea, such virtue went out of him, that the whole multitude of miserable patients, who came to him, sought but to touch him, fully persuaded that this would be effectual to heal them; and found, according to their faith, that their cure was instantly effected.
3rdly. Some have supposed, that the remainder of this chapter, from Luk 6:20 is an abridgement of the discourse recorded, Matth. v-vii.; others, that it was delivered at a different time and place, though the matter be similar. And this seems most probable, as there it is said he went up into a mountain and sat; here, that he came down and stood in the plain. (See the Annotations.)
As the disciples of Jesus would, for their attachment to him, be called to endure many hardships and sufferings, our Lord, fixing his eyes upon them, addresses them for their encouragement.
1. He pronounces those blessed, whom the world in general counts to be of all men most miserable. (1.) Blessed be ye poor, destitute of all earthly substance, or who have left all to follow me, and whose spirits are humbled into the dust, under the sense of your sinfulness and spiritual poverty: yours is the kingdom of God; the present riches of grace are your treasure, and the eternal inheritance above is reserved for you, as your exceeding great reward, if you persevere in this truly evangelical spirit. (2.) Blessed are ye that hunger now, either wanting necessary food for the sake of Christ and his gospel, or so earnest after spiritual blessings as the hungry are for meat; for ye shall be filled with food to satisfy the cravings of hunger, or better, with that supply of righteousness and grace which the soul desires. (3.) Blessed are ye that weep now, under afflictions for Christ’s sake, or mourning over sin in yourselves and others; for ye shall laugh, filled with present consolations, and, if faithful, you shall be blessed with everlasting joys in that kingdom where every tear shall be for ever wiped away from your eyes. (4.) Blessed are ye when men shall hate you for your attachment to Christ and his gospel, and when they shall separate you from their company, counting it infamous to associate with persons so obnoxious, as well as excommunicating you from their religious assemblies; and shall reproach you, branding you with every malicious slander, and treating you with insult and contempt as the vilest of mankind; and cast out your name as evil, never mentioning you but with malignity and virulence, abusing you wherever they go; and all this for the Son of man’s sake, because you espouse his interests, profess your faith in him, and live to his glory; which is indeed the cause of all their enmity at the bottom, with whatever specious pretences they cloak their malevolence. Notwithstanding their curses, you are truly blessed. Rejoice ye in that day therefore, and leap for joy; such reproach is your highest honour, and will, if you be faithful, prove your eternal advantage; for behold your reward is great in heaven; and this reward in glory will infinitely overpay all your losses and sufferings: for in the like manner did their fathers unto the prophets. In every age, the faithful, from the beginning, have met with the same treatment from the world of the ungodly. It is your honour to be made vile in such company: and to partake of the same cross which they endured is the way to the crown that they have won. Let us weigh well these things, and we shall say, welcome reproach, welcome every opprobrious name, welcome enmity, reviling, insolence. This is the way to glory.
2. He pronounces fearful woes on those whom the world calls happy; so different are God’s thoughts from man’s thoughts. (1.) Wo unto you that are rich, who, possessed of affluence, idolize the creature, seek your happiness from worldly enjoyments, and trust in these vanities; for ye have received your consolation; you have your all in hand, and have nothing to hope for in eternity. (2.) Wo unto you that are full, living in all fleshly gratifications, and faring sumptuously every day; for ye shall hunger, emptied of all your present abundance, and left to the rage of craving appetite, which can never be satisfied, and to raging thirst, where not a drop of water is granted to cool a flaming tongue. (3.) Wo unto you that laugh now, spending your days in mirth, pleasure, and sensual joy; for ye shall mourn and weep, where the sorrow will be as unavailing, as the torment which occasions it will be intolerable and eternal. (4.) Wo unto you when all men shall speak well of you, a sure sign that you do nothing to reprove them, either by your profession or Christian conversation, flattering them in their sins, and never offending them by your fidelity to their souls; then you will gain their approbation; for so did their fathers to the false prophets, whose smooth and deceitful prophesies obtained them the caresses of their countrymen; while the faithful prophets, who knew not to flatter, were abhorred and persecuted. And all these things are eminently verified and verifying every day.
4thly. The same truths are delivered in this sermon as in Mat 5:38-44. Our Lord inculcates that universal charity, which is the eminent characteristic of his religion. Our love must extend even to our bitterest enemies, and make us ready to every good word and work for their service, rendering to them blessings for curses. Love will make us return prayers for despiteful usage. Christian charity must lead us to put up with affronts, without avenging them, or seeking litigious redress. Love must open our hearts to feel the distresses of the indigent, and our hands to relieve them liberally, according to our ability; often lending without the hope of repayment, and willing to cancel the debts of the insolvent, which unforeseen providences have disabled him from discharging. Love teaches us to put ourselves in the place of others, and act towards them in such a manner as, in their circumstances, we could with reason have expected them to act to us. And there are three reasons urged for this gracious disposition:
1. That this is the distinguishing badge of our profession. To love, serve, and lend to those who make us a return in kind, is no more than the most self-interested worldlings do: and the faith which worketh by love, must carry us much farther than these.
2. Our reward, if faithful, will be great in heaven, whatever ungrateful returns we may meet from men on earth.
3. As we shall herein most strikingly resemble the Father of mercies, who is good to the evil and unthankful. He will acknowledge us as his children, which is the most exalted honour and dignity.
5thly. The wise sayings contained in Luk 6:37, &c. we have considered at large on Matthew 7 and in other places. They give us the most noble directions whereon to form our judgment and conduct: happy they who observe them.
1. In judging, we must ever be candid, and lean to the most favourable side; interpreting the words and actions of others with those allowances which we wish and need for our own: and then we shall in general find the same candour from others, which we exercise towards them.
2. We must give and forgive, ready to relieve the necessities, and to pass by the offences of our brethrencharitable and merciful, as we ourselves expect mercy from God, who live pensioners on his bounty. And this will engage others the more readily to forgive us; and even in this life we shall often reap the fruits of our liberality.
3. As we deal with others, we may expect to be dealt with ourselves. Our rigour and severity to others, will provoke men to treat us with the same when we fall into their power, Jdg 1:7 whilst our known benevolence will usually engage a like return.
4. Ignorant and blind guides, who know not the way of salvation themselves, can never lead others aright; they who follow such, will perish with them. It is hardly possible that they should teach others the bitterness and burden of sin, who have never felt either; or acquaint them with the unsearchable riches of Christ, who have not experimentally found him precious to their own souls.
5. Christ’s followers may not expect kinder treatment from the world than their Master met. The highest perfection of the disciple lies in conformity to his example; and when, like his Lord, he is enabled to lead a life of self-denial and deadness to the world, then he will be prepared to suffer whatever for his sake he may be called to.
6. They who set up for reformers of others, need first look well to their own souls: to be quick-sighted to the faults of others, and blind to our own, must make our rebukes absurd; and they would be justly retorted. When we are enabled to keep our own conscience void of offence, then our reproofs will come commended by the weight of example, and be doubly influential.
7. Men’s actions will be good, or evil, according to their inward principles. As a tree may be known by its fruit, so may a man by his conduct and conversation: according to the good or evil treasure in the heart, such will be the produce. A good man, by divine grace, truly renewed in the spirit of his mind, brings forth the genuine fruits of righteousness and true holiness: an evil man, whose heart is unchanged, and under the power of native corruption, can do nothing truly pleasing to God; his words and ways are all corrupt before God; he is either grossly vicious, or he habitually forgets God; or if he pretend to serve him, pride and hypocrisy stamp his duties as an abomination.
8. It is not pompous professions but real fidelity, which makes a man a true disciple of Jesus. They who call him Lord, must give a proof of their sincerity by their obedience: it is not merely hearing, but doing, which he requires. They who believe indeed to the saving of their souls, whose practice proves their faith unfeigned, are like the wise builder, whose house, founded on a rock, defied the floods and storm. They stand fast in the hour of temptation, and are not moved away from the hope of the gospel; and, persevering in God’s holy ways, they shall be kept by his power unto salvation. But the careless hearer, on whose soul the word of Jesus does not take effect, builds his hopes of heaven on a sandy foundation, and flatters himself to his ruin. The hour of temptation here often proves him an apostate, or at least in death the hope of the hypocrite perisheth. Let us look well then to the ground on which we stand, that we may not too late perceive our irretrievable error.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 6:40 . The rationale of the preceding statement: Both shall fall into a ditch, therefore not merely the teacher, but the disciple also . Otherwise the disciple must surpass his teacher a result which, even in the most fortunate circumstances, is not usually attained. This is thus expressed: A disciple is not above his teacher, but every one that is fully prepared shall be AS his teacher, i.e. when he has received the complete preparation in the school of his teacher he will be equal to his teacher. He will not surpass him. But the disciple must surpass his teacher (in knowledge, wisdom, disposition, etc.) if he were not to fall into perdition along with him. The view: he will be trained as his teacher (Kuinoel, de Wette, Bleek, and others), i.e. he will be like him in knowledge, disposition, etc., satisfies neither the idea of the specially chosen word ., nor its emphatic position, nor the correlation of and . As to ., see on 1Co 1:10 . The saying in Mat 10:24 f. has a different significance and reference, and cannot be used to limit the meaning here (in opposition to Linder’s misinterpretation in the Stud. u. Krit . 1862, p. 562).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
40 The disciple is not above his master: but every one that is perfect shall be as his master.
Ver. 40. See Mat 10:24 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
40. ] See above. (see reff.) fully instructed perfect, in the sense of ‘well-conditioned,’ knowing what is his duty, and consistently endeavouring to do it. De Wette, Kuinoel, &c., have given a strange rendering of this clause, making . . . the predicate ‘every disciple will be instructed as his Master.’ But if I mistake not, the position of . as first in the sentence forbids this rendering.
Fuente: Henry Alford’s Greek Testament
Luk 6:40 . The connection here also is obscure; the adage might be taken as directed against the conceit of scholars presuming to criticise their teachers, which is checked by the reminder that the utmost height that can be reached by the fully equipped ( , a Pauline word, 1Co 1:10 , cf. 2Ti 3:17 , ) scholar is to be on a level with his teacher.
Fuente: The Expositors Greek Testament by Robertson
above. Greek huper. App-104.
master = teacher. Greek. didaskalos. App-98.
perfect = set to rights (by his instruction being complete). See App-125.
Fuente: Companion Bible Notes, Appendices and Graphics
40.] See above. (see reff.)-fully instructed-perfect, in the sense of well-conditioned, knowing what is his duty, and consistently endeavouring to do it. De Wette, Kuinoel, &c., have given a strange rendering of this clause, making . . . the predicate-every disciple will be instructed as his Master. But if I mistake not, the position of . as first in the sentence forbids this rendering.
Fuente: The Greek Testament
Luk 6:40. , perfect, perfected) Every disciple who has reached the highest goal of a particular discipline, whether that discipline be a perfect one or imperfect, will be as his Master: moreover, in so far as he is a disciple, he will not exceed his Master. For which reason a disciple who has gotten a blind master, will with him fall into the pit. [He who evinces the desire to instruct others with admonitions concerning salvation, must by all means see clearly the way of life, be free from the beam in the eye, be a good tree? and lay up and keep good treasure in his heart.-V. g.]
Fuente: Gnomon of the New Testament
disciple: Mat 10:24, Mat 10:25, Joh 13:16, Joh 15:20
that is perfect shall be as his master: or, shall be perfected as his master, Mat 23:15
Reciprocal: Pro 16:22 – the instruction Isa 56:10 – are blind Mat 5:48 – ye Mat 19:21 – If
Fuente: The Treasury of Scripture Knowledge
LIKE UNTO THE MASTER
The disciple is not above his Master: but every one that is perfect shall be as his Master.
Luk 6:40
There are two applications of this saying in respect to Christ and His disciples; first to that which is without, to the treatment they must expect from others; next to that which is within, to their character.
I. In outward condition.The disciple, being no greater than his Master, cannot expect his outward condition to be better than his Masters. If the world persecuted Christ, it would also persecute His disciples; if it refused to receive His doctrine, so would it refuse to receive theirs. But I think we may carry this lesson still further. Our Master was not a Man of glory, but a Man of sorrows. And can we, His disciples, expect to lead happy lives? Have we any reason to grumble at our poverty when He was not rich? Shall we refuse to bear sickness patiently when we know how much He suffered at the last? Shall we be discontented if our friends are unfaithful, if we are slandered, if men are unjust to us, when we consider all He endured?
II. In character.We must be like Him in the humility of our actions; we must follow His example in what He did. As He washed His disciples feet, so must we be ready to wash each others feet. As He gave Himself up for us, so must we give ourselves up for each other. The whole life of Christ was a life of unselfishness. And if Christ thus laboured for us, should we refuse to labour for each other? Should we think it right to be selfish, to consider ourselves first, our own comfort, our own enjoyment, our own ease, and when we have provided for these, then perhaps to do some small thing for each other?
There is a great and glorious possession to look forward to. Every disciple that is perfect should be as His Master. The highest point to which you can attain is being like to Christ, holy as He is.
Bishop Lord Alwyne Compton.
Illustration
Surely that is true which the Church speaks to us in our hours of sickness, when she says, There should be no greater comfort to Christian persons than to be made like unto Christ by suffering patiently adversities, troubles, and sicknesses. For He Himself went not up to joy, but first He suffered pain; He entered not into His glory before He was crucified. So truly our way to eternal joy is to suffer here with Christ, and our door to enter into eternal life is gladly to die with Christ, that we may rise again from death, and dwell with Him in everlasting life.
(SECOND OUTLINE)
THE FINISHED CHRISTIAN
The word used for perfect here is by no means a common one, and is quite a different word from those by which perfection is commonly expressed. It might be rendered fairly well by a word that is very frequently applied both to things and to people. Finished is the word I mean. We all know what the finished gentleman is; and the language of the text justifies us in transferring these ideas to the higher level of the Christian life. The [finished] Christian shall be as His Master.
I. The finished Christian.It is a beautiful and helpful thought, whether you look at it from the point of view of the raw material, or the means employed, or the skill of the Great Worker, or the intrinsic beauty of the finished product. I never see a man tread the upward path, I never see a man growing simply better and more loving as life goes on, without feeling very sure of an influence to which I can give no better name than the power of the Three in Onea merciful Father, a Saviour human and Divine, a SpiritGods gift within the man. The man draws nearer and nearer to the finished beauty of the Christian character, which is a thing easier to illustrate than to describe.
(a) No one, I think, can read the First Epistle of St. Peter without the picture of the finished Christian rising to his mind. There is a calmness, there is a resignation, there is a gentleness about it which is indeed a very different thing from the impulsive enthusiasm of St. Peters early days. Passion has died down, violence has vanished from the life. It is just a calm and quiet insight into the wisdom of Gods ways, which is just a calm benignity, which is just the steady sunlight of a bright evening, which is the sober judgment of a happy old age.
(b) And think, too, of the Epistles of John. Again it is the voice of a finished Christian. It is the quiet simplicity of the mind of Christ. It is a return to the spotless innocence of childhood. It is the matured sweetness of experience and tenderness and love, so changed from the temper which would call down fire on the inhospitable village of the Samaritans, which would forbid a man from casting out devils who did not follow the twelve, and so different from the ambitious eagerness that asked for a place on the right hand and the left in Christs Kingdom.
(c) Here and there we meet it even among ourselves; more often, I believe, among the old than among the young; more often, perhaps, in old-fashioned people than in new-fashioned people; more often in those whose path through life has been rough than in those whose lives have been easy and smooth; more often in those who have been called to suffer than in those who have not; more oftenI say it with hesitationbut I think more often among the poor than among the rich.
II. Two practical thoughts.(a) We must not expect in the unfinished condition that which belongs especially to the complete. (b) We must remember how the Gospel deals with the one broad point of likeness to Christ. Judge not, etc. It is, after all, in connection with this that the finished Christian shall be even as his Lord. It is in thisthis mercy like the Fathers mercy, this slowness to judge, this unwillingness to condemn, this readiness to pardon, this joy that delights to giveit is in this, I say, more than in anything else, that the beauty of finish, the calm beauty of the completed likeness of the disciple to his Master, would seem to rest.
Bishop H. L. Paget.
Fuente: Church Pulpit Commentary
0
A disciple is a learner, and such a person could not know more than his teacher. Perfect means complete; if the disciple will absorb all of his master’s teaching he will be like him which should satisfy him.
Fuente: Combined Bible Commentary
Luk 6:40. The disciple is not above his master, or teacher, etc. See on Mat 10:24. The connection here is very different. There the principle is assigned as a reason for the disciples expecting persecution; here it admonishes to be like the Master in humility and charitableness.
When he is perfected, or fully instructed, knowing and consequently endeavoring to do his duty. Others explain thus: Only if a disciple surpassed his master could he hope to be preserved from the ditch into which he sees his blind leader fall. Since, however, the disciple does not commonly surpass the master, he has also the same danger to fear. As a rule every one is constituted like his master. (Van Oosterzee.) In either case the connection with the next verse implies a caution to them, as teachers, against uncharitableness.
Fuente: A Popular Commentary on the New Testament
The application of these words, no doubt, our Saviour intended to his own disciples, partly to comfort them under sufferings, and partly to encourage them to obedience. Did they suffer hard things from an unkind world? The remembrance of what their master suffered before them may support them. Did they meet with hard and difficult duties, such as loving enemies, doing good to them that hate and persecute them? Their Lord’s example may encourage and instruct them, who loved them when they were enemies, who prayed for his murderers, and offered up his blood to God on behalf of them that shed it.
Learn hence, that the perfection of a Christian in this world, consists in the imitation of Christ Jesus, in being as our Master; in coming as near his example as it is possible for persons clothed with flesh and blood to arrive at. Every one that is perfect must be as his Master.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 40
Perfect; instructed. The meaning is, Every one that is instructed will become like his teacher. If his teacher is blind, he cannot be expected to see. Both verses are intended to discredit the teaching of those blind guides, the scribes and Pharisees.
Fuente: Abbott’s Illustrated New Testament
Changing the figure momentarily Jesus compared a disciple of His to a teacher. It is proverbial that a pupil cannot rise above his teacher in knowledge. The fact that some pupils do excel their teachers is an exception to the rule. The people the disciples would instruct in the truth that Jesus taught them would normally advance no farther than the disciples. This was especially true before the widespread availability of books. [Note: Morris, p. 133.] Therefore it was imperative that the disciples pay careful attention to Jesus’ teachings about love and apply them. The progress of the disciples’ learners depended on it.