Exegetical and Hermeneutical Commentary of Luke 21:17
And ye shall be hated of all [men] for my name’s sake.
17. hated of all men ] Luk 2:34, Luk 6:22; Joh 17:14; 1Pe 4:14 ; 1Pe 4:16. “As concerning this sect we know that everywhere it is spoken against,” Act 28:22. “We have found this man a pestilent fellow, and a mover of sedition, and a ringleader of the sect of the Nazarenes,” Act 24:5. “They speak against you as evil doers,” 1Pe 2:12. “Reproached for the name of Christ,” 1Pe 4:14. “A malefic, an excessive, execrable superstition” (Tac., Plin., Suet.). ‘Away with the godless !’ ‘The Christians to the lions !’
Fuente: The Cambridge Bible for Schools and Colleges
And ye shall be hated of all men,….
[See comments on Mt 10:22].
[See comments on Mt 24:9].
Fuente: John Gill’s Exposition of the Entire Bible
Not a hair of your head shall perish ( ). Only in Luke. Second aorist middle subjunctive of with (double negative). Jesus has just said that some they will put to death. Hence it is spiritual safety here promised such as Paul claimed about death in Php 1:21.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And ye shall be hated of all men,” (kai esesthe misoumenoi hupo panton) “And you all will be being continually hated by all men,” as opponents of idolatry and immorality, as a new covenant fellowship company of my disciples, as my church, Mat 10:11; Joh 15:18-19; Act 28:22; 2Ti 3:12.
2) “For my name’s sake.” (dia to onoma mou) “Because of my name,” what I have said and done, and because you have chosen to follow me, not Moses, Mat 5:10-12; Joh 15:20-21.
Fuente: Garner-Howes Baptist Commentary
“And you will be hated of all men for my name’s sake.”
And all this will happen to them because for His sake they will be hated by all men. By ‘all men’, of course, He means the generality of mankind. In contrast with the love of Christians for one another, and the general tolerance of society, they will always be open to hatred at any time, a hatred aroused by false fervour and the activities of wicked men, and which once aroused will affect the majority (compare Act 13:50; Act 14:5; Act 14:19; Act 17:13; Act 19:28-29). They will never be able to be sure of how the world will react against them. That is why they will be ill-treated in the synagogues, put in prison, and brought before kings and governors. Beginning in Acts all this happened both in Judea and elsewhere. Indeed in the first two centuries it was often at the instigation of the Jews that it happened (compare Rev 2:9; Rev 3:9), until they at length in later centuries in their turn became the persecuted.
Jews today try to paint over the part played by their leaders in the death of Christ, and their own behaviour to Christians in the first two centuries after Christ when they often acted as informers in a way that resulted in many Christian martyrdoms and imprisonments, preferring to concentrate on their own later persecution by so-called Christians. But any persecution, whether by Jews or by Christians, is totally indefensible, and both broke God’s Law. Each was equally heinous. For whether Jews love us, or hate us, we must certainly love them, for Christ’s sake, if not always for their own, and they are supposed to do the same (Lev 19:34).
Fuente: Commentary Series on the Bible by Peter Pett
Luk 21:17. And ye shall be hated of all men See on Mat 10:22.That not only the apostles, but all the primitive Christians, were in general more hated and persecuted than any other body of people, is most notorious to all who are acquainted with ecclesiastical history; a fact which might seem unaccountable, when we consider how inoffensive and benevolent their temper and conduct were, and how friendly an aspect their tenets had on the security of any government underwhich they lived. One grand reason of this opposition was, that while the different pagan religions, like the confederate demons honoured by them, sociably agreed with each other, and were linked together by the principle of intercommunity, the gospel taught Christians not only, like the Jews, to bear their testimony to the falsity of them, but also, with the most fervent zeal, to urge the renunciation of them as a point of absolute necessity, requiring all men, on the most tremendous penalties, to embrace the gospel, to believe in Christ, and in all things to submit themselves to his authority; a demand which bore so hard, especially on the pride and licentiousness of the princes, and the secular interests of their priests, that there is no wonder it brought upon them the bloody storms which followed, and occasioned Christians to be branded with the epithets of unsocial and unfriendly, and to be universally misrepresented by the heathens as having a hatred and aversion to all mankind. And as they preached that the law of Moses was abrogated, this enraged the Jews also, who united with the heathens in their hatred of the Christians, and stimulated them greatly to the persecution of them.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1571
ENCOURAGEMENT TO BEAR PERSECUTION
Luk 21:17-19. Ye shall be hated of all men for my names sake. But there shall not an hair of your head perish. In your patience possess ye your souls.
IN applying to ourselves the addresses of our Lord to his Disciples, we are liable to err, if we do not distinguish between their situation and our own. As far as we are in their circumstances, the application will be just, but no further. They were taught to expect on trying occasions such aid from God, as would entirely supersede the necessity of study on their part [Note: ver. 14, 15.]: but if we should form such expectations, we should only tempt God, and expose his cause to the derision of his enemies. Nevertheless, inasmuch as we are subject to many of the same difficulties with them, we may reasonably hope for the same supports and consolations. Though therefore we willingly concede, that it would be enthusiastic and absurd in us to expect the miraculous influences which were vouchsafed to them, we may regard the words before us as addressed to ourselves. In them we have,
I.
An alarming declaration
[Piety has been an object of aversion to fallen man in all ages [Note: Joh 3:12. Gal 4:29.] Where it has appeared in its most perfect forms, it has been most reviled and persecuted [Note: Act 7:52 and 1Co 4:9.] It might have been hoped indeed that the glorious effects of Christianity would disarm its enemies: but the enmity of the human heart against God has never appeared so strong, as it has since the establishment of Christianity in the world And to this hour does a conformity to its precepts call forth the same wrath and bitterness as it did in the Apostles days. The laws enacted for its support do indeed restrain men from executing all that is in their hearts: but the words of our Lord are still verified in every place; nor can any wisdom or prudence in the professors of religion exempt them from the reproach connected with it. Amongst other reasons for the aversion of men to Christianity in the first ages, a very prominent one was, that it was an unaccommodating religion, and claimed, not only a pre-eminence above every other, but an exclusive existence in the world. Had the followers of Jesus been content that his name should have been enrolled among the list of heathen deities, they would have been no more hated than the professors of any other religion: and if at this time the followers of Christ would connive at the existence of other tenets and other practices than those which Christianity enjoins, they would be admired, rather than hated, by an ungodly world. But their exclusive claims in its behalf subject them to the fiercest resentment of those who are hostile to its requisitions. Not content with serving the Lord Jesus Christ themselves, they call upon all others to serve him too, and that at the peril of their souls: hence all who are determined to follow their own ways must, in their own vindication as it were, condemn those who so greatly differ from them: and hence, as long as that difference exists in the world, the enmity excited by it will operate.]
To fortify us against these trials, our Lord graciously gives us,
II.
A consoling promise
[The expression used by our Lord was proverbial: it occurs in many other parts of Scripture; and signifies, that no real evil shall arise to the person of whom it is spoken. It cannot mean that he shall experience no trouble; for in the preceding context it is said, that many shall be put to death: but it is equivalent to that expression of St. Peter, Who is he that shall harm you, if ye be followers of that which is good [Note: 1Pe 3:13.]? and it accords with that promise of God by the Prophet Jeremiah, Turn ye every one from your evil ways, and I will do you no hurt [Note: Jer 25:5-6.]. Two things are implied in it; namely, that no evil whatever shall accrue to the person but by the express permission of God; and that none shall be inflicted, which shall not be over-ruled for his eternal good.
Little do the world think how much their powers are limited by the special providence of God. They boast of their purposes; but find that wherein they deal proudly, there is One that is above them, who disappointeth the devices of the crafty, so that they cannot perform their enterprise [Note: Job 5:12.]. Laban and Esau menaced great things against the defenceless Jacob; but they could effect nothing: and every believer may address his enemies in the words of Christ to Pilate, Ye can have no power at all against me, except it be given you from above.
The Christians enemies do indeed often appear to triumph: but it is in appearance only, and not in reality; for they can do nothing which God will not make to work together for good to them that love him. If they injure his body, and benefit his soul, what harm do they inflict? If they deprive him of earthly comforts, but occasion him to receive a richer reward in heaven, what loss does he sustain? Verily the efforts of the most malignant amongst them shall only operate as a furnace to purge him from his dross, or as a cross-wind to fill all his sails, and waft him with more rapidity to his desired haven.]
But as flesh and blood must feel, and are too apt to faint, our Lord adds,
III.
An encouraging direction
[Self-possession is the privilege of all who trust in God; They that believe shall not make haste. The unreasonableness of wicked men is apt to discompose us; and their virulence, to grieve us: but by patience we are enabled to bear up against every species of oppression, and to retain the same tranquillity of mind as if we were in a state of perfect ease: I will keep him in perfect peace, saith God, whose mind is stayed on me. This then is the direction given us by our Lord, In your patience possess ye your souls; let patience have its perfect work, that ye may be perfect and entire, lacking nothing [Note: Jam 1:4.].
Yield not to irritation. The instant that anger arises in your bosoms, you are overcome of evil: whereas your duty is, not to be overcome of evil, but to overcome evil with good.
Yield not to dejection. Your trials may he long and heavy, but they are all appointed in number, weight, and duration. See the experience of the Apostle Paul [Note: 2Co 4:8-10.]: that experience shall be yours; and your strength shall be according to your day.
Yield not to fear. Who art thou that thou shouldest be afraid of a man that shall die, or of the son of man, that shall be as grass? However formidable your enemies may appear, the advice of Peter to you is, Be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts [Note: 1Pe 3:14-15.]. Be careful for nothing; but cast all your care on him who careth for you.]
For the conclusion of this subject, we shall,
1.
Correct some mistakes in relation to it
[Religious people are apt to imagine, that every cross which they are called to bear, is the cross of Christ; and that they should use no means to avoid it: but it is no uncommon thing for them to bring trials upon themselves by their own imprudence, or perhaps even by very reprehensible misconduct. Of such St. Peter speaks; contrasting their sufferings with those which are endured for the name of Christ; and affirming, that their troubles are a ground of shame rather than of glorying [Note: 1Pe 4:14-16.]. It would be well if those who make religion a pretext for neglecting their relative duties, would consider this; for, whatever they may imagine, their cross is not the cross of Christ, but their own; nor will it ever bring either honour to God, or benefit to themselves. Moreover, if a cross be really coming upon us for the name of Christ, we may without any impropriety endeavour to avoid it. We must not indeed sacrifice a good conscience, even for the avoiding of death itself. Daniel would not so much as shut his window when he prayed, because it would have been a denial of his God [Note: Dan 6:10.]: but our Lord told his Disciples, that if men persecuted them in one city, they should flee to another: and Paul on many occasions fled from his enemies, and made considerable sacrifices to abate their prejudice [Note: Act 9:25; Act 21:21-26; Act 23:6.]. Thus also should we act: we should be careful never unnecessarily to bring a cross upon ourselves; we should even use any prudent means to avoid the cross of Christ: but when we have no alternative but to bear it, or to make shipwreck of a good conscience, then we must take it up, and glory in it.]
2.
Suggest some considerations for a suitable improvement of it
[First: If all men conspire to hate and persecute the Disciples of Christ, let the Disciples at least take care to love one another, and to strengthen each other s hands by a firm and indissoluble union amongst themselves. The ungodly will triumph not a little, if they can see Christians quarrelling among themselves, and hating and reviling each other
Next; Let us duly reflect whose cross it is that we are called to bear. Did we but consider what the Lord Jesus Christ has done and suffered for us, we should account no cross heavy, nor any affliction long
Lastly; Let us look forward to the eternal world: there, all our trials will be compensated; and our light and momentary afflictions be recompensed with a far more exceeding and eternal weight of glory ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Luk 21:17 . , continually hated (pres. part.) by all ; dismal prospect! Yet
Fuente: The Expositors Greek Testament by Robertson
of = by. Greek. hupo. App-104.
for = on account
of. Greek. dia. App-104. Luk 21:2.
Fuente: Companion Bible Notes, Appendices and Graphics
ye: Mat 10:22, Mat 24:9, Mar 13:13, Joh 7:7, Joh 15:19, Joh 17:14
for: Luk 6:22, Mat 5:11, Joh 15:21, Act 9:16, 2Co 4:5, 2Co 4:11, 2Co 12:10, Phi 1:29, 1Pe 4:14, Rev 2:3
Reciprocal: Jer 15:15 – know Dan 3:27 – nor was Zec 11:6 – deliver Mat 10:21 – the brother shall Luk 10:19 – and nothing Luk 11:49 – and some 1Jo 3:13 – if Rev 2:13 – my name
Fuente: The Treasury of Scripture Knowledge
7
Some would blame the war on the influence of the teaching Christ, and in spitework would per-secute the disciples.