6:46 “Why 4 do you call me ‘Lord, Lord,’ 5 and don’t do what I tell you? 6
1 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
2 tn Grk “Truly (ἀμήν, amhn), I say to you.”
3 sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.
4 tn Here δέ (de) has not been translated.
5 tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
6 sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.
7 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
8 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
9 tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.
10 sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.
11 tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”
12 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.
13 sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
14 tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.
15 sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.
16 tn Grk “similarly.”
17 tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
18 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
19 tn Or “dinner.”
20 tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.
21 tn Grk “these.”
22 sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.
23 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.