Jesus has exhorted His followers to bless those who curse them and pray for those who abuse them (Luke 6:28). Now, He gives us specific but not comprehensive examples.

A "strike" literally means a hit on the cheek from the back of the hand. Like today, it refers to a general insult: something we often call a "slap in the face." If someone abuses us such that we lose our reputation, or we suffer other loss because we follow Christ, we should not take offense. There is no need to retaliate or defend ourselves (Romans 12:19–21). Furthermore, we should "turn the other cheek," meaning we should not stop following Christ, spreading His offer of salvation, and forgiving and seeking the welfare of our enemies, even if it means we will face more persecution (Luke 6:27–28).

For Jesus' audience, a "strike" likely includes excommunication from the synagogue (Acts 18:17). For the average Jewish family in the larger cities like Jerusalem and Syrian Antioch, being expelled from the synagogue was serious but the relatively large number of believers in that region helped balance much of what they lost. In smaller towns in modern-day Asia, Macedonia, and Greece, the synagogue was a lifeline for the Jews. This was not only about social opportunities, but also business and even food that adhered to the Mosaic law.

This instruction does not refer to passively enduring domestic abuse or assault. If someone assaults you—with the intent to do real harm—Scripture gives no prohibition against fighting back in self-defense. If a spouse abuses you, it's okay to leave and press charges. And if persecution is against the law, it is okay to allow civil authorities to do their jobs (Romans 13:3–4). What's harder is to also remember that even those steps should be motivated by seeking the ultimate good for the abuser.

Jesus' comment about the cloak and tunic is more obscure. He probably doesn't mean that if a robber steals something you should force him to steal more things, as well. The more reasonable interpretation is that if a Christian loses something while spreading the gospel, through circumstances, hardship, or robbery, it shouldn't make you so desperate to protect your belongings that you quit ministry or succumb to fear. No matter what loss we incur, we should still love our enemies enough to want salvation for them.

Matthew's account of the cloak and tunic is a bit different (Matthew 5:39–40). If someone owed money, the Mosaic law forbade the lender from keeping the debtor's cloak because they would be cold (Exodus 22:25–27). There was no such stipulation for the debtor's tunic, the one-piece undergarment. In Matthew, Jesus seems to be saying His followers will trust God for provision but also be careful to pay their debts.

Jesus, of course, exemplified His own words. When He was insulted, He stayed as quiet as a lamb to slaughter (Isaiah 53:7; Luke 23:9). When He was struck, He did not fight back (Isaiah 50:6; Matthew 26:67). He watched as the Roman guards divided His cloak and tunic (Psalm 22:18; John 19:23–24). He refused to defend Himself if doing so would keep the perpetrators from understanding and receiving the grace He offered.

Luke 6:27–36 continues Jesus' teaching to a crowd about how His followers should live. He's explained how those who are burdened in this life due to faithfulness will find relief and those who are satisfied due to their unfaithfulness will find eternal hardship (Luke 6:20–26). Here, He commands His followers to love their enemies, a theme He will expound upon when He speaks about judging others (6:37–42). This is possible if the promises of Luke 6:22–23 are true. After explaining that our actions come from our hearts, Jesus will invite the crowd to base their identity in Him (Luke 6:43–49). Matthew 5:38–48 also speaks of loving one's enemies.

Luke 6 contains two main sections of teaching and calls to discipleship. Luke 6:1–16 continues the pattern of Luke 5. The two ways in which Jesus sets aside tradition—this time by taking authority over the Sabbath—are paired with His call for the Twelve disciples. Luke 6:17–49 records Jesus' teaching on the ''level place,'' or His ''Sermon on the Plain,'' and a call to a crowd for general discipleship. Much of this material has parallels in Matthew 5 through 7, but it's not clear if the two accounts are of the same event. As a travelling teacher, Christ likely gave the same general message multiple times.

Luke 6 completes Jesus' call for disciples and followers that started in Luke 5. Luke 5:1—6:16 consists of three calls for disciples, each paired with two revolutionary teachings about Jesus' authority that increasingly infuriate the religious leaders. Luke 6:17–49 continues the theme with a general call for followers and a description of their responsibilities. In Luke 7:1—8:3, Jesus interacts with the other: Gentiles, women, and even the dead. This is followed by another general call (Luke 8:4–21), a series of miracles (Luke 8:22—9:17), and a final call for the Twelve to follow Him even more deeply (Luke 9:18–50).

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.

Accessed 11/21/2024 10:15:59 AM

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