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PARALLEL BIBLE - Luke 6:20


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King James Bible - Luke 6:20

And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.

World English Bible

He lifted up his eyes to his disciples, and said, "Blessed are you who are poor, for yours is the Kingdom of God.

Douay-Rheims - Luke 6:20

And he, lifting up his eyes on his disciples, said: Blessed are ye poor, for yours is the kingdom of God.

Webster's Bible Translation

And he lifted up his eyes on his disciples, and said, Blessed are ye poor: for yours is the kingdom of God.

Greek Textus Receptus


και
2532 CONJ αυτος 846 P-NSM επαρας 1869 5660 V-AAP-NSM τους 3588 T-APM οφθαλμους 3788 N-APM αυτου 846 P-GSM εις 1519 PREP τους 3588 T-APM μαθητας 3101 N-APM αυτου 846 P-GSM ελεγεν 3004 5707 V-IAI-3S μακαριοι 3107 A-NPM οι 3588 T-NPM πτωχοι 4434 A-NPM οτι 3754 CONJ υμετερα 5212 S-2NPF εστιν 2076 5748 V-PXI-3S η 3588 T-NSF βασιλεια 932 N-NSF του 3588 T-GSM θεου 2316 N-GSM

Treasury of Scriptural Knowledge

VERSE (20) -
Mt 5:2 *etc:

SEV Biblia, Chapter 6:20

¶ Y alzando l los ojos a sus discípulos, decía: Bienaventurados los pobres; porque vuestro es el Reino de Dios.

Clarke's Bible Commentary - Luke 6:20

Verse 20.
Blessed be ye poor] See the sermon on the mount paraphrased and explained, Matt. 5, 11, 7.

John Gill's Bible Commentary

Ver. 20. And he lifted up his eyes on his
disciples , etc.] Either the whole company of them, or rather the twelve apostles, whom he saw coming to him, and fixing his eyes on them, he sat, and said ; what follows, with many other things recorded by Matthew: blessed be ye poor ; not only in the things of this world, having left all for Christ, but poor in Spirit, as in ( Matthew 5:3), (See Gill on Matthew 5:3): for yours is the kingdom of God ; or heaven, so in ( Matthew 5:3).

Matthew Henry Commentary

Verses 20-26 - Here begins a
discourse of Christ, most of which is also found in Mt 5 7. But some think that this was preached at another time and place. All believers that take the precepts of the gospel to themselves, and liv by them, may take the promises of the gospel to themselves, and liv upon them. Woes are denounced against prosperous sinners as miserabl people, though the world envies them. Those are blessed indeed who Christ blesses, but those must be dreadfully miserable who fall unde his woe and curse! What a vast advantage will the saint have over the sinner in the other world! and what a wide difference will there be in their rewards, how much soever the sinner may prosper, and the saint be afflicted here!


Greek Textus Receptus


και
2532 CONJ αυτος 846 P-NSM επαρας 1869 5660 V-AAP-NSM τους 3588 T-APM οφθαλμους 3788 N-APM αυτου 846 P-GSM εις 1519 PREP τους 3588 T-APM μαθητας 3101 N-APM αυτου 846 P-GSM ελεγεν 3004 5707 V-IAI-3S μακαριοι 3107 A-NPM οι 3588 T-NPM πτωχοι 4434 A-NPM οτι 3754 CONJ υμετερα 5212 S-2NPF εστιν 2076 5748 V-PXI-3S η 3588 T-NSF βασιλεια 932 N-NSF του 3588 T-GSM θεου 2316 N-GSM

Vincent's NT Word Studies

20. Lifted up his eyes.
Peculiar to Luke. Compare he opened his mouth (Matt. v. 1). Both indicate a solemn and impressive opening of a discourse.

Blessed. See on Matt. v. 3.

Ye poor. See on Matt. v. 3. Luke adopts the style of direct address; Matthew of abstract statement.

Kingdom of God (h basileia tou qeou). Matthew has kingdom of heaven, or of the heavens (twn ouranwn), a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isa. xl. 9, "Behold your God." The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom.

The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is "an organic commonwealth which has the principle of its existence in the will of God" (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer defination from Jacob's prophecy of the Prince out of Judah (Gen. xlix. 10), though David's prophecy of the everlasting kingdom and the king of righteousness and peace (Psalms 22, 72.), through Isaiah, until, in Daniel, its eternity and superiority over the kingdoms of the world are brought strongly out. For this kingdom Israel looked with longing, expecting its realization in the Messiah; and while the common idea of the people was narrow, sectarian, Jewish, and political, yet "there was among the people a certain consciousness that the principle itself was of universal application" (Tholuck). In Daniel this conception is distinctly expressed (vii. 14-27; iv. 25; ii. 44). In this sense it was apprehended by John the Baptist.

The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John i. 3; Col. i. 16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of "a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; a social communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art."

This kingdom is both present (Mattthew xi. 12; xii. 28; xvi. 19; Luke xi. 20; xvi. 16; xvii. 21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression "theirs, or yours, is the kingdom," Matt. v. 3; Luke vi. 20) and future (Daniell vii. 27; Matthew xiii. 43; xix. 28; xxv. 34; xxvi. 29; Mark ix. 47; 2 Pet. i. 11; 1 Cor. vi. 9; Revelation 20 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matt. xiii. 31, 32); working toward the pervaion of society like the leaven in the lump (Matt. xiii. 33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Cor. v. 19, 20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles.

Similarly, its work in reconciling and subjection the world to God begins at the fountain head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Romish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. The Church is identified with the kingdom to the dgree in which it is under the power of the spirit of Christ. "As the Old Testament kingdom of God was perfected and competed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle" (Tholuck). The consummation is described in Revelation 21, 22.


Robertson's NT Word Studies

6:20 {And he lifted up his eyes} (kai autos eparas tous opqalmous autou). First aorist active participle from epairw. Note also Luke's favorite use of kai autos in beginning a paragraph. Vivid detail alone in Luke. Jesus looked the vast audience full in the face. #Mt 5:2 mentions that "he opened his mouth and taught them" (began to teach them, inchoative imperfect, edidasken). He spoke out so that the great crowd could hear. Some preachers do not open their mouths and do not look up at the people, but down at the manuscript and drawl along while the people lose interest and even go to sleep or slip out. {Ye poor} (hoi ptwcoi). {The poor}, but "yours" (humetera) justifies the translation "ye." Luke's report is direct address in all the four beatitudes and four woes given by him. It is useless to speculate why Luke gives only four of the eight beatitudes in Matthew or why Matthew does not give the four woes in Luke. One can only say that neither professes to give a complete report of the sermon. There is no evidence to show that 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} (he basileia tou qeou). #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 favorite 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.


CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49

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