Word Pictures in the New Testament - David Cox

Word Pictures in the NT [Luke: Chapter 6]
either saw the report of the other. They may have used a common
source like Q (the Logia of Jesus) or they may have had separate
sources. Luke's first beatitude corresponds with Matthew's first,
but he does not have "in spirit" after "poor." Does Luke
represent Jesus as saying that poverty itself is a blessing? It
can be made so. Or does Luke represent Jesus as meaning what is
in Matthew, poverty of spirit? {The kingdom of God} (\h• basileia
tou theou\). Mt 5:3 has "the kingdom of heaven" which occurs
alone in Matthew though he also has the one here in Luke with no
practical difference. The rabbis usually said "the kingdom of
heaven." They used it of the political Messianic kingdom when
Judaism of the Pharisaic sort would triumph over the world. The
idea of Jesus is in the sharpest contrast to that conception here
and always. See on ¯Mt 3:2 for discussion of the meaning of the
word "kingdom." It is the favourite word of Jesus for the rule of
God in the heart here and now. It is both present and future and
will reach a glorious consummation. Some of the sayings of Christ
have apocalyptic and eschatological figures, but the heart of the
matter is here in the spiritual reality of the reign of God in
the hearts of those who serve him. The kingdom parables expand
and enlarge upon various phases of this inward life and growth.
6:21 {Now} (\nun\). Luke adds this adverb here and in the next
sentence after "weep." This sharpens the contrast between present
sufferings and the future blessings. {Filled}
(\chortasth•sesthe\). Future passive indicative. The same verb in
Mt 5:6. Originally it was used for giving fodder (\chortos\) to
animals, but here it is spiritual fodder or food except in Lu
15:16; 16:21. Luke here omits "and thirst after righteousness."
{Weep} (\klaiontes\). Audible weeping. Where Mt 5:4 has "mourn"
(\penthountes\). {Shall laugh} (\gelasete\). Here Mt 5:4 has
"shall be comforted." Luke's words are terse.
6:22 {When they shall separate you} (\hotan aphoris•sin hum•s\).
First aorist active subjunctive, from \aphoriz•\, common verb for
marking off a boundary. So either in good sense or bad sense as
here. The reference is to excommunication from the congregation
as well as from social intercourse. {Cast out your name as evil}
(\exbal•sin to onoma hum•n h•s pon•ron\). Second aorist active
subjunctive of \ekball•\, common verb. The verb is used in
Aristophanes, Sophocles, and Plato of hissing an actor off the
stage. The name of Christian or disciple or Nazarene came to be a
byword of contempt as shown in the Acts. It was even unlawful in
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