Luke 6:33 - Printer Friendly

ESV: And if you do good to those who do good to you, what benefit is that to you? For even sinners do the same.

NIV: And if you do good to those who are good to you, what credit is that to you? Even sinners do that.

NASB: And if you do good to those who do good to you, what credit is that to you? For even sinners do the same.

CSB: If you do what is good to those who are good to you, what credit is that to you? Even sinners do that.

NLT: And if you do good only to those who do good to you, why should you get credit? Even sinners do that much!

KJV: And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.

NKJV: And if you do good to those who do good to you, what credit is that to you? For even sinners do the same.

This verse gives context to Jesus' prior command to "…do good to those who hate you" (Luke 6:27), and an application for Luke 6:32 regarding loving those who do not love you. In the most practical sense, "others" means "everybody." In this passage, it specifically refers to those we consider enemies. It is easy and logical to do good to those we know will return the favor. Even "sinners"—those who do not live by a biblical ethical framework—will do so. What makes no sense from a worldly perspective is to do good for those who don't seek our interests. It's especially scandalous for those enemies who are actively trying to harm us.

Jesus is not asking us to do anything He hasn't already done (Hebrews 4:15). He died for us while we were sinners and enemies so that He can save us, reconcile us to God, and make us His friends and co-heirs (Romans 5:8–11; 8:16–17; John 15:15).

To do so, Jesus patiently endured torture by those who never made the transition from enemy to friend. He is "kind to the ungrateful and the evil" (Luke 6:35). He patiently gives them the chance to choose repentance over destruction (2 Peter 3:9). Those who remain enemies will be subjugated, eventually (Hebrews 1:13). As fallible beings, we can't pursue justice in that way. We will not be repaid by our enemies in eternity; we don't deserve it. We are just as guilty as they are, in many ways if not the same exact sins (Romans 3:23). The difference between us and our enemies is that God has chosen to forgive our sins. All of us sin against God, and He will find justice for those sins, either through the eternal damnation of the unsaved or the death of Jesus on the cross for the saved.

So, we do not do good to our enemies because we will somehow earn the right to vengeance. We do good because God is merciful to us and so we should be merciful to others (Luke 6:36). Our primary "benefit" is living out the reality that we are the children of God the Father. An additional benefit is that God will bless us in eternity (Luke 6:20–23, 37–38).

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.