28<\/strong>. Thou hast answered right<\/em> ] “If thou doest well, shalt thou not be accepted?” Gen 4:7<\/span>; “which if a man do, he shall live in them,” Lev 18:5<\/span>; Rom 10:5<\/span>; but see Gal 3:21-22<\/span> .<\/p>\n this do<\/em> ] As the passage from Deuteronomy was one of those inscribed in the phylacteries (little leather boxes containing four texts in their compartments), which the scribe wore on his forehead and wrist, it is an ingenious conjecture that our Lord, as He spoke, pointed to one of these.<\/p>\n Luk 10:28<\/span><\/p>\n This do, and thou shalt live<\/em><\/p>\n Eternal life promised the obedient<\/strong><\/p>\n WHAT IS IMPLIED IN OBEYING GODS COMMANDS. It is easy to see in what obedience to the Divine commands consists. It must consist in doing what the commands of God require. The two great commands of the law require love to God and love to man. And to exercise this love is to obey these commands. <\/p>\n 1.<\/strong> God does not promise eternal life to all who obey His commands, because their sincere and cordial obedience atones for their sin, and lays a foundation for pardon, for forgiveness, or justification in His sight. After men have once sinned, their future obedience can make no atonement for past transgression. Perfect obedience is their constant and indispensable duty. <\/p>\n 2.<\/strong> Nor does God promise eternal life to those who obey Him, because their obedience merits eternal life. Though obedience to the Divine commands is really virtuous and intrinsically excellent, yet it is not meritorious. The obedience of a creature can lay no obligation upon his Creator. <\/p>\n 3.<\/strong> He does promise eternal life to them because their obedience is a proper ground, reason, or condition, for bestowing upon them such a gracious and unmerited reward. (N. Emmons, D. D.<\/em>)<\/p>\n<\/p>\n The necessity of moral obedience<\/strong><\/p>\n 28. he said,<\/B> c.”RightTHIS do, and life isthine”laying such emphasis on “this” as toindicate, without expressing it, where the real difficulty to asinner lay,<\/I> and thus nonplussing the questioner himself.<\/P><\/p>\n And he said unto him, thou hast answered right<\/strong>,…. It is so written, and read; and this, as if he should say, is the sum and substance of the law, and what that requires men should do; wherefore,<\/p>\n do this, and thou shalt live<\/strong>; for the bare reading of it was not sufficient; though these men placed great confidence in reading this passage, or in reciting their phylacteries, of which this was a part, morning and night. Our Lord intimates by this, that, according to the tenor of the law, eternal life was not to be had without a complete and perfect performance of the duties of love to God, and to the neighbour, contained in these words; and this he suggests, in order to convict him of the impossibility of obtaining life by the works of the law, since such a performance cannot be made by man.<\/p>\n Thou hast answered right <\/B> ( <\/SPAN><\/span>). First aorist passive indicative second singular with the adverb <\/SPAN><\/span>. The answer was correct so far as the words went. In Mr 12:34<\/span> Jesus commends the scribe for agreeing to his interpretation of the first and the second commandments. That scribe was “not far from the kingdom of God,” but this lawyer was “tempting” Jesus.<\/P> Do this and thou shalt live <\/B> ( <\/SPAN><\/span>). Present imperative (keep on doing this forever) and the future indicative middle as a natural result. There was only one trouble with the lawyer’s answer. No one ever did or ever can “do” what the law lays down towards God and man always. To slip once is to fail. So Jesus put the problem squarely up to the lawyer who wanted to know<\/P> by doing what <\/B>. Of course, if he kept the law<\/P> perfectly always <\/B>, he would inherit eternal life. <\/P> <\/p>\n <\/strong><\/p>\n 1) “And he said unto him,” <\/strong>(eipen de auto) “Then he (Jesus) said to him,” to the lawyer.<\/p>\n 2) “Thou hast answered right:” <\/strong>(orthos apekrithes) “You have answered correctly,” rightly, or in an orthodox manner, in harmony with the law. He knew the letter, but not the sense or spirit of the law.<\/p>\n 3) “This do, and thou shalt live.” <\/strong>(touto poiei kai zese) “You do this and you shall live,” the spiritual life, for the one who does righteous deeds from the heart, loving God, already has eternal life, 1Jn 4:7<\/span>. For an evil tree can not bring forth good fruit, Mat 7:18<\/span>; Eph 2:10<\/span>.<\/p>\n Luk 10:28<\/span><\/p>\n . Do this, and thou shalt live. I have explained a little before, how this promise agrees with freely bestowed justification by faith; for the reason why God justifies us freely is, not that the Law does not point out perfect righteousness, but because we fail in keeping it, and the reason why it is declared to be impossible for us to obtain life by it is, that <\/p>\n it is weak through our flesh, (Rom 8:3<\/span>.) <\/p>\n So then these two statements are perfectly consistent with each other, that the Law teaches how men may obtain righteousness by works, and yet that no man is justified by works, because the fault lies not in the doctrine of the Law, but in men. It was the intention of Christ, in the meantime, to vindicate himself from the calumny which, he knew, was brought against him by the unlearned and ignorant, that he set aside the Law, so far as it is a perpetual rule of righteousness. <\/p>\n (28) Thou hast answered right.<\/strong>The acceptance of the lawyers answer as theoretically true was part of the method of our Lords teaching. The words that followed, This do, and thou shalt live, were those of a Prophet who knew what was in the man, and read the secrets of his heart, and saw how little love was to be found there. In the command This do . . .<\/em> , however, our Lord does something more than accommodate Himself to the legal point of view. Love was really life, at once its source and its manifestation, if only the love were true, and the test of its being true was action.<\/p>\n 28<\/strong>. <\/strong> Answered do and thou shalt live<\/em> It requires no depth of penitent conviction in the lawyer, but simply a proper appreciation of the words he has uttered, to see that he is damned with all his race<\/em>. For the direction do this <\/em> governs both his whole past and his whole future. Has he kept it in the past? Will he, can he, keep it in the future? That is a hopeless case. But under this law the live <\/em> depends upon the do. <\/em> Death, therefore, is the only result.<\/p>\n ‘And he said to him, “You have answered right, this do, and you shall live.” ’<\/p>\n Jesus replies that his answer is correct and (in context) that if he does this he will find eternal life. At first this might seem as though Jesus is saying that ‘all he has to do is to do this and he will merit going to Heaven’, but that is not what He is saying at all. For two reasons. Firstly because both He and His questioner are aware of the impossibility of fulfilling these requirements (for all but Jesus). This was indeed what the more genuine Pharisees did strive after and had failed to achieve (compare Rom 9:31<\/span>; Rom 10:3<\/span>), and that is why in their striving for its achievement they had turned them into a nightmare of regulations and a continual quest for ritual purity. By doing so they had lost sight of the emphasis on love and compassion, as Jesus had to point out to them again and again (Luk 11:42<\/span>; Mat 9:13<\/span>). If anyone did, they needed deliverance.<\/p>\n And secondly the Scribe’s answer is correct because it is a true summary of the Christian life. One who loves God and his neighbour like this will only be able to do so because he knows God (see Luk 10:22<\/span>), and because he has responded to Him in loving faith. It is this knowledge of God in his heart (resulting from coming to Jesus) that will result in such a love for God. This is in fact Paul’s point in Rom 9:30-32<\/span>. True faith which responds to God and finds forgiveness and eternal life will produce love (compare here Luk 7:36-50<\/span>), and that love should then grow until it conforms to what is described here. To do this then will certainly reveal that a man has eternal life, because it will reveal the work of God that has taken place in his heart (Luk 11:13<\/span>). But it did not solve the Scribe’s problem, for the question still arose, ‘but how can I do this?’.<\/p>\n Jesus’ words were true, and perfectly orthodox. No Jew could have denied them. The Scribe could not fault Jesus on this. However, how to achieve them was another question. For who could possibly show the perfect love for God that was required, and how could it be brought about?<\/p>\n Luk 10:28-29<\/span> . ] has the emphasis corresponding to the of Luk 10:25<\/span> .<\/p>\n ] , Luk 10:25<\/span> . It is thus that Jesus declared the fundamental law of the divine retribution, as Paul, Rom 2:13<\/span> . But as to the manner in which this moral, fundamental law leads to the necessity of the righteousness of faith (see on Romans, loc. cit.<\/em> ), there was no occasion for Him to explain further in the presence of the legal tempter.<\/p>\n Luk 10:29<\/span> . ] namely, in reference to his question, to prove that he had put it with reason and justice; see on Luk 10:26<\/span> f. Comp. also Maldonatus, de Wette, Bleek, Schegg. The view that he wished to represent himself as being honestly disposed<\/em> , Luk 16:15<\/span> ( so usually<\/em> ), has against it [136] the purpose with which the scribe had presented himself, , in spite of which he himself has still answered rightly, Luk 10:27<\/span> .<\/p>\n <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> ] See on the <\/em><\/strong> occurring thus abruptly and taking up the other’s discourse, Hartung, Partikell<\/em> . I. p. 146 f.; Ellendt, Lex. Soph.<\/em> I. p. 879 f.; “Mire ad facit,” Bengel.<\/p>\n <\/em><\/strong> ] without an article, hence: who is neighbour to me<\/em> ? Comp. Luk 10:36<\/span> . See Bornemann, Schol.<\/em> p. 69; Winer, p. 118 f. [E. T. 163]. The element of temptation<\/em> consisted in this, that from the mouth of Jesus was expected some sort of heterodox reply which should deviate from the Rabbinical definition that the Jew’s nearest neighbour is his fellow-Jew.<\/p>\n [136] Lange, L. J.<\/em> II. p. 1076, conjectures that the scribe wished, as the disciples had just returned from Samaria, to call Jesus to account in respect of this fellowship with the Samaritans which could not be the way to life. But the Seventy had not been to Samaria at all. Comp. on ver. 1 and Luk 9:56<\/span> .<\/p>\n 28 And he said unto him, Thou hast answered right: this do, and thou shalt live. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 28. See Mat 19:17<\/span> . <\/p>\n right = rightly, or correctly. <\/p>\n this do. No one ever did it, because the Law was given that, being convicted of’ our impotence, we might thankfully cast ourselves on His omnipotence. Compare Rom 7:7-13. <\/p>\n thou shalt live. See notes on Lev 18:5, and compare Eze 20:11, Eze 20:13, Eze 20:21. But see Rom 3:21, Rom 3:22. This is why Deu 6:5 is one of the passages inscribed in the Phylacteries. See Structure of Exo 13:3-16, and note on Deu 6:4. <\/p>\n shalt = wilt. Compare Gal 1:3, Gal 1:22. <\/p>\n Luk 10:28. , do this) Jesus in His turn , tries, justly, rightly [tempts, in the sense puts to the proof, sounds, and tests, Gen 22:1], the man who had tempted Him with a wrong motive [Luk 10:25]: see Luk 10:37. [In doing, he might have experience of the real fact, namely, what things were wanting in his obedience, and so might be led to seek fuller instruction. It is not said, Thou art adequate to the doing.-V. g.]<\/p>\n Thou hast: Luk 7:43, Mar 12:34 <\/p>\n this: Lev 18:5, Neh 9:29, Eze 20:11, Eze 20:13, Eze 20:21, Mat 19:17, Rom 3:19, Rom 10:4, Gal 3:12 <\/p>\n Reciprocal: Deu 6:25 – General Deu 10:19 – General Pro 19:16 – keepeth the Jer 1:12 – Thou hast Mat 22:39 – Thou Joh 13:13 – and Act 13:39 – from which Rom 2:17 – restest Rom 10:5 – That the man<\/p>\n KNOWLEDGE AND PRACTICE<\/p>\n Thou hast answered right: this do, and thou shalt live.<\/p>\n Luk 10:28<\/p>\n This was our Lords answer to the Jewish lawyers question, What shall I do to inherit eternal life?<\/p>\n I. Put knowledge into practice.Love the Lord thy God with all thy heart and thy neighbour as thyself, and you will have the full and complete answer to your question. This man had to learn what every one of us has to learnnamely, that learning and working must go together, hand in hand, in religion; that knowledge and practice must not be separated. This man had the onehe had the knowledge, but he had not got the other; and if he would gain that which he sought he must link the two together. There is an old saying that knowledge is power. Well, so it is if you put it into practice; but without putting it into practice it is very much like a steam-engine without a fire in the furnace.<\/p>\n II. What is the use of education?Certainly to develop the powers of the mindcertainly that. But its first and chief object is to enable a man to do the duties of life which lie before him in the spirit of the Master. The separation of knowledge and practice is simply disastrous. Christianity is a practical matter, and unless we use the strength given to us by that God to Whom we pray we miss the point altogether. There are very many things in the revelation of God in the Bible that we cannot understand; but what if we fail to put into practice those which we do know? Knowledge without practice in religious matters is useless and disastrous, as faith without works is dead.<\/p>\n III. Faith is like a little child that must needs take the smallest and the shortest steps first.We must not despise the day of small belief; but, as we follow the law of Christ, This do, and thou shalt live, even in the simple and apparently insignificant details of Christian duty, leaning the while on the supporting hand of God, we shall find by degrees the strength we need to put our knowledge into practice.<\/p>\n IV. Our Lords life was pre-eminently a life of deeds.For the most part they were like the acts of the Samaritan in the parable. They were mostly concerned with the feeding of the hungry and the healing of the sick, so that His commission to the lawyer, This do, and thou shalt live, was literally the law of His own lifea law that fits the smallest as well as the largest matters, be they what they may.<\/p>\n Rev. T. H. S. Polehampton.<\/p>\n Illustration<\/p>\n I think that the Lord, as soon as the scribe had given his reply, looked him straight in the face; and to understand the thing you must not merely hear what Christ says, you must think how He said it, the intonation of voice, and the look: Thou hast answered right. That is the way to life eternal, loving God with all thy heart and soul, and mind, and strength, and thy neighbour as thyself. This do, and thou shalt live. The look meant, Dare you pretend that you do that; and the man felt it, and therefore, we read, was eager to justify himself. Christ had put him in the wrong, not by what he says, but by that look and intonation.<\/p>\n 8<\/p>\n Thou shalt live is equivalent to inheriting eternal life, the thing the lawyer inquired for. Under whatever dispensation people lived, if they did the things required by its law they were promised salvation.<\/p>\n Luk 10:28. This do and thou shalt live. True in all cases: any one who can and does love God and his neighbor thus, has already begun to live, has an earnest of eternal life. The parable which follows is but an explanation of how much is meant by this. But the next verse shows that the lawyer understood our Lord to imply that he had not thus done. As the failure is universal, the all-important question is, Who will enable us to do this? This question is not answered by the parable which follows. Like the Sermon on the Mount, it is an exposition of the law and a preparation for the gospel, but not the gospel itself.In Joh 6:29, our Lord answers a similar question by speaking of faith, but this lawyer was not prepared for that. He must be first taught his failure by an explanation of the requirements of the law.<\/p>\n And he said unto him, Thou hast answered right: this do, and thou shalt live. 28. Thou hast answered right ] “If thou doest well, shalt thou not be accepted?” Gen 4:7; “which if a man do, he shall live in them,” Lev 18:5; Rom 10:5; but see Gal 3:21-22 . this do ] As … Continue reading “Exegetical and Hermeneutical Commentary of Luke 10:28”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25374","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25374","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25374"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25374\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25374"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25374"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25374"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I.<\/strong><\/p>\n
II. <\/strong>GOD PROMISES ETERNAL LIFE TO ALL WHO OBEY HIS COMMANDS, or exercise those holy and benevolent affections which His commands require, <\/p>\n
III. <\/strong>WHY GOD PROMISES ETERNAL LIFE TO ALL WHO SINCERELY AND CORDIALLY OBEY HIS COMMANDS. <\/p>\n
I. <\/strong>THE INCULCATION OF MORAL OBEDIENCE AS A SCRIPTURE REQUISITE TO SALVATION. Why was the gospel given? What did Christ come into the world for? Doubtless to relieve wretchedness, to dissipate error, to revive hope, to take away condemnation, to make death and the grave unfeared, to light up with brightness the whole face of the world. But was this all? Was it not also to destroy sin, to promote holiness, to cast out Satan from His dominion, to repair the broken and effaced image of paradise, to magnify the victories of the cross, to illustrate the agency of a new principle in mans heart, to form a character which angels might consort with, and God might look upon? We must insist upon such moral obedience as man has power to render, as being vital to his salvation; must close the doors of the kingdom of heaven against everything that defiles; must propound as an eternal axiom of the heavenly moralities, that in every nation he that feareth God, and worketh righteousness, and he only, is accepted of Him. This do, and thou shalt live. <\/p>\n
II. <\/strong>THE PERFECT COMPATIBILITY OF SUCH A SUPPOSITION WITH OUR RECEIVED VIEWS OF THE DOCTRINE OF JUSTIFICATION BY FAITH. If I am asked to show a man the way of salvation, I am as little at liberty to omit saying to him, Believe on the Lord Jesus Christ, as I am, in reference to the unchanging demands of the moral law, to omit saying, This do and thou shalt live. But it will be said, if you thus insist upon moral obedience, or works of godliness as vital to salvation, do you not in effect make these works an element of justification? I answer, We do; but not a meritorious element, any more than we make faith a meritorious element. Faith itself is a work; is put down in Scripture among our commanded endeavours after obedience. Then said they unto Him, What shall we do that we may work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on Him whom He hath sent. Let us not put asunder what God hath joined together; let us not weaken the everlasting bond which unites the faith of justification with the sanctities of life. (D. Moore, M. A.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"