Luke 6:34 - Printer Friendly

ESV: And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount.

NIV: And if you lend to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, expecting to be repaid in full.

NASB: And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners in order to receive back the same amount.

CSB: And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners to be repaid in full.

NLT: And if you lend money only to those who can repay you, why should you get credit? Even sinners will lend to other sinners for a full return.

KJV: And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.

NKJV: And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back.

This verse adds context to Luke 6:30: "Give to everyone who begs from you, and from one who takes away your goods do not demand them back." It is talking about the needy who take out loans to survive. The intended picture does not include thieves or the winners of lawsuits.

The Bible is consistent on the responsibility of God's people to care for the poor. God allowed a form of servitude—vastly different from the "chattel slavery" associated with the American Civil War—as a means of ensuring the poor had a home and sufficient food. At the same time, He established laws to help the poor before they became slaves or sold themselves or family members into indentured servitude. For instance, if someone used their cloak for loan collateral, the lender could not keep it overnight in case it was the person's only source of warmth (Exodus 22:26–27). If someone needed a loan, the lender could not take the person's millstone. This was a common tool used in agriculture. To do so would almost guarantee the debtor couldn't work and the loan would never be repaid (Deuteronomy 24:6). Israelites were never to charge the poor interest (Exodus 22:25). And, of course, farmers were to only take one pass to harvest their crops and leave the edges of their fields unharvested so the poor could work for their bread (Leviticus 19:9–10).

Luke, a Gentile, illuminates the same idea from a different direction. He would have been aware of the Roman and Greek patronage system. A wealthy man—the patron—would do favors for others. The recipients of the favors would be available to the patron as needed, including introducing others who needed help from the patron. The patronage system is based on reciprocity. The patron gives a favor—often a loan but possibly protection—and the recipient pays him back in some way. Modern legal terminology calls this concept quid pro quo.

Jesus flips the patronage system on its head. He offers to pay our debt and gives us salvation for free. There is no way we can pay Him back. He expects His followers to follow His example and give without assurance of being repaid (Luke 6:36), promising that God will reward us "at the resurrection of the just" (Luke 14:14). As Proverbs 19:17 says, "Whoever is generous to the poor lends to the LORD, and he will repay him for his deed."

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.