Exegetical and Hermeneutical Commentary of Luke 6:26
Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
26. Woe unto you ] Omit unto you with , A, B, E, &c.
when all men shall speak well of you ] “Know ye not that the friendship of the world is enmity with God?” Jas 4:4. “If ye were of the world, the world would love his own,” Joh 15:19.
for so did their fathers to the false prophets ] “The prophets prophesy falsely…and my people love to have it so,” Jer 5:31. The prophets of Baal and of Asherah, honoured by Jezebel, 1Ki 18:19; 1Ki 18:22. Zedekiah, son of Chenaanah, supported by Ahab, 1Ki 22:2. “Speak unto us smooth things, prophesy deceits,” Isa 30:10.
Fuente: The Cambridge Bible for Schools and Colleges
Luk 6:26
Woe unto you when all men shall speak well of you
The dangers of praise
Woe unto you, when all men shall speak well of you.
1. First of all, it is more than probable that, if they do so, their judgment of you is fallacious; you do not deserve it. In the like manner did their fathers unto the false prophets. Men are fallible judges of one anothers real character.
2. And yet, secondly, you must remark that, however fallacious, however false, the popular estimate, it has a direct tendency to carry us along with it. One would have imagined that no man could be misled, in his own judgment of himself, by anything that another, or that all the world, could say of him.
3. And then follow, in the third place, certain practical consequences; all of them, in a Christian point of view, serious and even disastrous. The first of these is, the loss of humility.
4. With the decay of humility comes the loss of watchfulness.
5. And with the loss of humility and the loss of watchfulness comes as a natural consequence the loss of strength. Praise is an essentially enfeebling and enervating thing. It relaxes the sinews of the mind as sultry weather those of the body.
6. Again, it is an effect of being well spoken of, to make a man covet that approbation and at last live for it. The praise of men has a direct tendency to attach us to earth, and to make us forget heaven. They loved the praise of men more than the praise of God. And this leads us, in the last place, to suggest one or two cautions with which our Lords words in the text ought to be guarded, lest they should too much discourage one class of hearers. There are those whose characters possess a beauty and a charm which make it absolutely impossible that they should not be loved. And if there be amongst us to-day some of whom all men do not speak well; some who, whether through fault or no fault of theirs, are neither generally popular nor in danger of suffering from this kind of temptation; do not (he words of the text, so wise in their counsel, and (like all our Lords words) so wide in their application, suggest to them a sure ground of comfort under what at times they feel to be a heavy trial? (Dean Vaughan.)
The woe of a favourable reputation
In the life of Alexander Raleigh, D.D., we are told that at one period of his life, accusations were laid before the public in pamphlets which were well adapted to cause him pain and annoyance. The experience was new to him, who all his life had made no enemies. You have at last, said one of his people to him, meeting him on the street, escaped one of the woes of Scripture; Woe unto you when all men shall speak well of you! It is reported of Titus Vespasian, that when any spake ill of him, he was wont to say that he was above false reports; and if they were true, he had more reason to be angry with himself than the relator. And the good Emperor Theodosius commanded no man should be punished that spake against him; for what was spoken slightly, said he, was to be laughed at; what spitefully, to be pardoned; what angrily, to be pitied; and if truly, he would thank them for it.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
A good report of all, even those that are without, is a desirable thing, and what all good men ought to labour for, both by avoiding any just occasion of their speaking ill of them, and by doing all the acts of kindness and charity that may commend religion to them. But the world is so corrupt, that usually none are worse spoken of than the best men. And this is true of no sort of men more than of the ministers of the gospel; neither the prophets of old, nor John the Baptist, nor Christ, nor the apostles, could have good words from the wicked party of their several ages. The false prophets of old were in much greater credit with the generality of the Jews than the prophets of the Lord. The doctrines of the law and the gospel are so contrary to the most of mens lusts, as it is impossible that the most of the world should be reconciled to them, or to those who faithfully declare them: this the Pharisees in their age, and the papists and their friends in our age, have for some time so well understood, that as it was the business of the Pharisees in their time, so it hath been the business of the popish casuists, so to expound the law of God, as men may flatter themselves that they are no debtors to it, though they keep their several lusts; and so to interpret the gospel, that the way to heaven is made so broad that it is not easy for any to miss it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. all . . . speak well ofyoualluding to the court paid to the false prophets of old(Mic 2:11). For the principleof this woe, and its proper limits, see Joh15:19.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Woe unto you when all men shall speak well of you!…. The word “all”, is left out in the Vulgate Latin, Syriac, Arabic; Persic: and Ethiopic versions, and is wanting in many copies, though it is in the Alexandrian copy; and the meaning is, it looks ill in persons, when the men of the world, wicked men, all of them, or the greater part of them, applaud and commend them; for this can never be, if they are truly religious persons, and are faithful to their principles, and upright in their practices; and do not connive at, or comply with the errors and evil ways of wicked men; for it is no bad sign, to have the good word of good men, and therefore these must be excepted, and the passage must be limited to bad men;
for so did their fathers to the false prophets; they spoke well of them, and heaped favours, riches, and honours upon them, that they might prophesy unto them things; 1Ki 22:6, smooth things and deceit.
Fuente: John Gill’s Exposition of the Entire Bible
In the same manner did their fathers ( ). Literally, their fathers did the same things to the false prophets. That is they spoke well (), finely of false prophets. Praise is sweet to the preacher but all sorts of preachers get it.
Of you (). Accusative case after words of speaking according to regular Greek idiom, to speak one fair, to speak well of one.
Fuente: Robertson’s Word Pictures in the New Testament
Well [] . Handsomely, fairly.
Fuente: Vincent’s Word Studies in the New Testament
1) “Woe unto you, when all men speak well of you!” (ouai hotan kalos humas eoposin pantes hoi anthropoi) “Woe to you when all men speak well, or flattering things of you,” Pro 20:19; Joh 15:19; 1Jn 4:5. This is the fourth woe. These four woes are antithesis (opposite principles) or because of opposite principles held from the four beatitudes preceding.
2) “For so did their fathers to the false prophets.” (kata ta auta gar epoioun tois pseudoprophetais hoi pateres auton) “In the same way their fathers spoke flattering things to the false prophets,” Psa 78:36; Pro 24:24; Job 17:5; Psa 5:9; Psa 12:2-4.
Fuente: Garner-Howes Baptist Commentary
26. Woe to you when all men shall applaud you The last woe is intended to correct ambition: for nothing is more common than to seek the applauses of men, or, at least, to be carried away by them; and, in order to guard his disciples against such a course, he points out to them that the favor of men would prove to be their ruin. This warning refers peculiarly to teachers, who have no plague more to be dreaded than ambition: because it is impossible for them not to corrupt the pure doctrine of God, when they, “seek to please men,” (Gal 1:10.) By the phrase, all men, Christ must be understood to refer to the children of the world, whose applauses are wholly bestowed on deceivers and false prophets: for faithful and conscientious ministers of sound doctrine enjoy the applause and favor of good men. It is only the wicked favor of the flesh that is here condemned: for, as Paul informs us, (Gal 1:10,) no man who “seeks to please men” can be “the servant of Christ.”
Fuente: Calvin’s Complete Commentary
(26) So did their fathers to the false prophets.The words are of very wide application, but it is probable that there is a special reference in them to the time of Hezekiah and the later kings of Judah. (Comp. Isa. 30:10; Jer. 5:31.) They open a wide question as to the worth of praise as a test of human conduct, and tend to a conclusion quite the reverse of that implied in the maxim, Vox populi, vox Dei. Truth, in matters which, like religion or politics, impinge on mens interests or prejudices, is often, if not always, on the side of the minority, sometimes even on that of one who is as an Athanasius contra mundum. On the other hand, praise (Php. 4:8) and good repute (1Ti. 3:7) have their value as the witnesses borne by the moral sense of men, when not deadened or perverted to the beauty of holiness, the testimonium. anim naturaliter Christian to the moral excellence of the followers of Christ.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. All men. Of the use of the word men, see Mat 10:17.
Fuente: Whedon’s Commentary on the Old and New Testaments
Luk 6:26. Woe unto you, when all men shall speak well of you! “Woe unto you, ifby propagating such doctrines or sentiments as encourage and nourish the vain spirit of the world, you shall gain to yourselves the applause and flattery of the generality of men; for thus in old times did the false prophets and deceivers, who, accommodating their doctrines to the lusts and passions of men, were more caressed and better hearkened to, than the true prophets of God.” See Mat 5:10-12.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 6:26 . This woe also, like the previous ones, and opposed to the fourth beatitude, Luk 6:22 , must refer to the unbelievers , not to the disciples (so usually, see Kuinoel and de Wette), when perchance these latter should fall away, and thereby gather praise of men. This is not justified by the reference to the false prophets of earlier times, which rather shows that in this Jesus has in His view, as opposed to His disciples, who had incurred hatred and persecution (Luk 6:23 ), the universally praised dignitaries of the Jewish theocracy and teachers of the people, whose business was (Gal 1:10 ). Jesus does not address His discourse very definitely and expressly to His followers until Luk 6:27 .
. ] ( , those regarded as Jews) so that they all lavished praise upon the false prophets; comp. Jer 5:31 ; Jer 23:17 ; Mic 2:11 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
26 Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
Ver. 26. When all men shall speak well ] What evil have I done, said Aristides, when one told him he had every man’s good word. Male de me loquunlur, sed mali, saith Seneca. Malis displicere, laudari est. When Doeg blasted Darid, he thinks the better of himself, Psa 52:8 . Latimer says he was glad when any objected indiscretion against him in his sermons; for by that he knew the matter was good, else they would soon have condemned that.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
26. ] Not said to the rich , but to the disciples . The very warning conveyed in . shews this, and should have prevented Meyer from making the blunder. The mention of . and . has reference to the disciples’ office as the salt of the earth. The address in Luk 6:27 is not (Meyer) a turning of the discourse to His own disciples, but = , which introduces the same command Mat 5:44 , and serves the purpose of the to you who now hear Me. The discourse being mutilated, the strong antithesis could not be brought out.
Fuente: Henry Alford’s Greek Testament
Luk 6:26 . This woe is addressed, not to the rich and full without, but to the disciples within, and points out to them that to be free from the evils enumerated in Luk 6:22 is not a matter of congratulation, but rather a curse, as indicative of a disloyalty to the faith and the Master, which makes them rank with false prophets.
Fuente: The Expositors Greek Testament by Robertson
the false prophets. Compare Jer 5:31. 1Ki 18:19, 1Ki 18:22; 1Ki 22:11. Isa 30:10.
Fuente: Companion Bible Notes, Appendices and Graphics
26.] Not said to the rich, but to the disciples. The very warning conveyed in . shews this, and should have prevented Meyer from making the blunder. The mention of . and . has reference to the disciples office as the salt of the earth. The address in Luk 6:27 is not (Meyer) a turning of the discourse to His own disciples, but = , which introduces the same command Mat 5:44,-and serves the purpose of the -to you who now hear Me. The discourse being mutilated, the strong antithesis could not be brought out.
Fuente: The Greek Testament
[26. , well) whereas they do not wish well to Christ Himself.-V. g.]-27. , who hear) All My hearers, not merely the disciples: Luk 6:20 [where He limits His address to the disciples]. Hereby their attention is sharpened.
Fuente: Gnomon of the New Testament
when: Mic 2:11, Joh 7:7, Joh 15:19, Rom 16:18, 2Th 2:8-12, Jam 4:4, 2Pe 2:18, 2Pe 2:19, 1Jo 4:5, 1Jo 4:6, Rev 13:3, Rev 13:4
so: 1Ki 22:6-8, 1Ki 22:13, 1Ki 22:14, 1Ki 22:24-28, Isa 30:10, Jer 5:31, 2Pe 2:1-3
Reciprocal: Deu 13:1 – a prophet Jer 29:8 – your dreams Jer 37:14 – said Jer 43:3 – to deliver 2Ti 4:3 – but
Fuente: The Treasury of Scripture Knowledge
THE DANGERS OF POPULARITY
Woe unto you, when all men shall speak well of you!
Luk 6:26
It is more than probable that, if men speak well of you, their judgment of you is fallacious. Men are fallible judges of one anothers real character; yet however fallacious the popular estimate, it has a direct tendency to carry us along with it. Then follow certain practical consequencesall of them, in a Christian point of view, serious and even disastrous. What are they?
I. The loss of humility.How can he, of whom all men speak well, know what true humility is? Where pride is enthroned there cannot be the mind meet for Gods kingdom.
II. The loss of watchfulness.If we are not conscious, and painfully conscious, of infirmity and of sinfulness, how can we watch? Why should we watch?
III. The loss of strength.Praise is an essentially enfeebling and enervating thing. Praise promotes repose; self-satisfaction first, and as its natural result the intermission of effort.
To be well spoken of makes a man covet approbation, and at last live for it. The praise of men has a direct tendency to attach us to earth, and makes us forget heaven. To be a Christian is to have your heart in heaven, where Christ sitteth.
Dean Vaughan.
Fuente: Church Pulpit Commentary
6
A righteous man is not popular with the majority of mankind. If he does his duty he will condemn sin, and that will cause the guilty ones to speak against him.
Fuente: Combined Bible Commentary
Luk 6:26. When all men shall speak well of you. This may be addressed, either to the rich, etc., or to the disciples. The former agrees best with what goes before, but the latter is favored by the reference to their fathers, which serves to distinguish those addressed from the Jews. The wider reference would include the other: for when all men speak well of a professed disciple, it is a proof that he is not a disciple. Universal praise from the world is a stigma for the Saviours disciples, since it brings them into the suspicion: (1) of unfaithfulness, (2) of characterlessness, (3) of the lust of pleasing. False prophets can ever reckon upon loud applause. Van Oosterzee.
Fuente: A Popular Commentary on the New Testament
Our Saviour’s design in these words, is not to condemn any of his disciples or ministers, who have, by doing their duty, gained a fair reputation amongst the men of the world, but to let us understand how rarely and seldom it is attained; for usually the best of men are the worst spoken of. Neither the prophets of the Old Testament, nor John the Baptist, the prophet of the New Testament, nor Christ himself, nor his apostles, did ever gain either the good will or the good word, of the men of that generation in which they lived. The applause of the multitude, that contingent judge of good, and evil, rather attends the vain than the virtuous. None have ever been so much reproached by man as the faithful ministers of God, who have learned to take pleasure in reproaches; for though grace does not bid us invite reproaches, yet it teaches us to bid them welcome. The world has all along taken effectual care by their cruel mockings, bitter reproaches, sharp invectives, to free the ministers of God in all ages from the danger of our Saviour’s woe here denounced: Woe unto you when all men shall speak well of you.
Fuente: Expository Notes with Practical Observations on the New Testament
Luk 6:26. Wo unto you Miserable are you; when all men speak well of you Because such universal applause is not to be gained without sinful compliances. For, as Dr. Whitby observes, he that will be pleasing to all must speak things grateful to all, and do what they like; now that cannot be good which is grateful to bad men: thus the false prophets, whom the Jews commended, spake to them smooth things, and prophesied lies, because the people loved to have it so; they prophesied of peace, when war was at hand; they strengthened the hands of evil doers, Jer 23:14, and daubed the ruinous wall with untempered mortar, Eze 13:10-11.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 26
This is to he understood in the same manner as the above. Jesus himself, while preaching in Galilee, enjoyed, for some time, a high degree of public popularity and honor. Both wealth and a good name are, in themselves, highly desirable.
Fuente: Abbott’s Illustrated New Testament
The opposite of experiencing persecution (Luk 6:22-23) is having everyone speak well of you. Disciples who find that everyone thinks that all they are doing is just fine need to examine their commitment to Jesus Christ. Unbelievers should disagree with and oppose to some extent those who follow God’s will faithfully because they hold different values. Jesus’ experience is what all of His disciples can expect to reproduce to some extent. False prophets often win wide acclaim (cf. Jer 5:31).