Luke 6:30
Give to everyone who asks you, and if anyone takes what is yours, do not demand it back.
Give
The Greek word used here is "δίδου" (didou), which is an imperative form of "δίδωμι" (didōmi), meaning to give or to grant. This command is not merely a suggestion but a directive that reflects the heart of Christian generosity. In the historical context of Jesus' time, giving was a radical act of love and selflessness, especially in a society where resources were scarce. This call to give is a reflection of God's own generosity towards humanity, encouraging believers to mirror His grace and provision.

to everyone
The phrase "to everyone" emphasizes the universality of the command. The Greek "παντί" (panti) means every or all, indicating no exceptions. This inclusivity challenges believers to extend their generosity beyond their comfort zones, reaching out to all people regardless of their status or relationship. It reflects the indiscriminate love of God, who gives rain and sunshine to both the just and the unjust (Matthew 5:45).

who asks you
The act of asking implies a need or a request. The Greek "αἰτοῦντί" (aitounti) suggests a continuous action, indicating that believers should be prepared to respond to ongoing needs. This phrase calls Christians to be attentive and responsive to the needs of others, fostering a community where love and support are actively practiced.

and if anyone takes
The word "takes" comes from the Greek "αἴρει" (airei), which means to take up or carry away. This implies an action that might be against one's will or without permission. Historically, this could refer to situations of theft or coercion, common in a time of Roman occupation and social unrest. Jesus' teaching here challenges the natural human inclination towards retaliation or justice, urging a response of grace instead.

what is yours
This phrase acknowledges personal ownership and the natural attachment to one's possessions. The Greek "τὰ σὰ" (ta sa) refers to one's own things. In a conservative Christian perspective, this highlights the tension between earthly possessions and heavenly treasures. Believers are reminded that their true wealth lies not in material goods but in their relationship with God and their eternal inheritance.

do not demand it back
The Greek "μὴ ἀπαίτει" (mē apaitei) is a strong prohibition against seeking restitution. This command goes against the cultural norms of justice and retribution, promoting a radical form of forgiveness and trust in God's provision. It reflects the teaching of Jesus on turning the other cheek and loving one's enemies, emphasizing the transformative power of grace and mercy in the believer's life.

Persons / Places / Events
1. Jesus Christ
The speaker of this verse, Jesus is delivering a sermon that includes teachings on love, mercy, and generosity.

2. The Disciples
The primary audience of Jesus' teachings, representing all followers of Christ who are called to live according to His instructions.

3. The Sermon on the Plain
The context in which this teaching is given, similar to the Sermon on the Mount, focusing on ethical and moral teachings.

4. The Needy
Implicit in the text, representing those who ask for help or take what belongs to others.

5. The Community of Believers
The broader audience who would later receive and apply these teachings in their lives.
Teaching Points
Generosity as a Reflection of God's Love
Believers are called to reflect God's unconditional love through acts of generosity, giving freely without expecting anything in return.

Trust in God's Provision
By not demanding back what is taken, believers demonstrate trust in God's provision and sovereignty over their possessions.

The Heart of Giving
The focus is on the heart's attitude in giving, emphasizing willingness and joy rather than obligation or reluctance.

Living Counter-Culturally
This teaching challenges societal norms of ownership and reciprocity, calling believers to live in a way that prioritizes others' needs.

Practical Generosity
Encourages practical steps in daily life to be generous, such as supporting local charities, helping neighbors, and being open-handed with resources.
Bible Study Questions
1. How does Jesus' teaching in Luke 6:30 challenge your current understanding of generosity and ownership?

2. In what ways can you practice giving to those who ask, even when it feels inconvenient or risky?

3. How does trusting in God's provision influence your willingness to give without expecting repayment?

4. What are some practical ways you can demonstrate the heart of giving in your community?

5. How do the additional scriptures connected to Luke 6:30 deepen your understanding of biblical generosity?
Connections to Other Scriptures
Matthew 5:42
This verse parallels Luke 6:30, emphasizing the call to give to those who ask and not to turn away from those who want to borrow.

Proverbs 19:17
Highlights the blessing of giving to the poor, suggesting that such acts are akin to lending to the Lord.

2 Corinthians 9:7
Encourages cheerful giving, reinforcing the attitude with which believers should give.

Acts 20:35
Reminds believers of Jesus' teaching that it is more blessed to give than to receive.

James 2:15-16
Challenges believers to demonstrate faith through actions, particularly in providing for those in need.
The Legislator on the MountR.M. Edgar Luke 6:20-49
A Persuasive to Love Our EnemiesLuke 6:27-30
A Proof of the Gospel Being from GodLuke 6:27-30
AlmsgivingJ. H. Davies, M. A.Luke 6:27-30
An Illustration of the Influence of Christian Teaching UpC. L. Bruce., R. S. Storrs, D. D. , LL. D.Luke 6:27-30
Bible Precepts to be Spiritually InterpretedH. W. Beecher.Luke 6:27-30
Cloak and CoatE. Stapfer, D. D.Luke 6:27-30
Doing Good to an EnemyC. H. Spurgeon.Luke 6:27-30
Dr. Mather's AmbitionLuke 6:27-30
Example of OrigenLuke 6:27-30
Example of the Early ChristiansLuke 6:27-30
Good for EvilLuke 6:27-30
Literal Obedience; Or, RulesS. Cox, D. D.Luke 6:27-30
Love to an EnemyLuke 6:27-30
Love to EnemiesLuke 6:27-30
Love to Enemies the Outcome of ChristianityEcce HomoLuke 6:27-30
Loving Our Enemies a Christian DutyThomas Whitty.Luke 6:27-30
Mr. Burkitt and His InjurersLuke 6:27-30
Mr. Lawrence's Charge to His SonsLuke 6:27-30
Of Loving Our EnemiesR. South, D. D.Luke 6:27-30
On the Love of EnemiesJ. Balguy, M. A.Luke 6:27-30
Returning Good for EvilLuke 6:27-30
Returning Good for EvilLuke 6:27-30
Returning Good for Evil, the Wisest CourseJ. O. Dykes, D. D.Luke 6:27-30
The Carthaginian ChristiansLuke 6:27-30
The Chinese Monarch and the RebelsLuke 6:27-30
The Difficult CommandmentJ. Burns, D. D.Luke 6:27-30
The Duty of Loving Our Enemies Stated and ExplainedJ. Seed.Luke 6:27-30
The Good Use of an EnemyOwen Felltham.Luke 6:27-30
The Ideal of ChristianityH. W. Beecher.Luke 6:27-30
Turning the Other CheekW. Baxendale.Luke 6:27-30
Seeking the Highest Good from the Highest MotiveW. Clarkson Luke 6:27, 28, 32-35
People
Alphaeus, Andrew, Bartholomew, David, James, Jesus, John, Judas, Matthew, Peter, Philip, Simon, Thomas, Zelotes
Places
Galilee, Jerusalem, Judea, Sidon, Tyre
Topics
Anyone, Asketh, Asking, Asks, Attempt, Begs, Belongs, Demand, Giving, Goods, Property, Request, Takes, Taketh, Taking, Yours
Dictionary of Bible Themes
Luke 6:30

     5230   beggars

Luke 6:27-30

     5827   curse
     5931   resistance

Luke 6:27-36

     5013   heart, divine
     8442   good works

Luke 6:27-37

     6655   forgiveness, application

Luke 6:29-30

     5856   extravagance

Luke 6:30-31

     5353   interest
     5389   lending

Library
Laws of the Kingdom
'And He lifted up His eyes on His disciples, and said, Blessed be ye poor: for yours is the kingdom of God, 21. Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. 22. Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. 23. Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven: for in the
Alexander Maclaren—Expositions Of Holy Scripture

Three Condensed Parables
'And why beholdest thou the mote that is in thy brother's eye, but perceiveth not the beam that is in thine own eye? 42. Either, how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 43. For a good tree bringeth not forth corrupt fruit; neither doth a
Alexander Maclaren—Expositions Of Holy Scripture

Our Deserts
LUKE vi. 36-38. Be ye therefore merciful, as your Father also is merciful. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven. Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal, it shall be measured to you again. One often hears complaints against this world, and against mankind; one hears it said
Charles Kingsley—The Good News of God

Sermon for the Fourth Sunday after Trinity
(From the Gospel for the day) This sermon telleth us of four measures that shall be rendered unto man, and of two grades of a godly life, and how we ought to love our neighbour. Luke vi. 36-42. WE read in the Gospel for this day that our Lord Jesus Christ said: "Be ye therefore merciful, as your Father also is merciful. Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven; give, and it shall be given unto you: good measure, pressed down,
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

The Blessing of Mercy,
(Fourth Sunday after Trinity.) S. LUKE vi. 36. "Be ye therefore merciful, as your Father also is merciful." "Mercy" is the one great cry of human nature. We dare not ask for justice, we can only plead for mercy. David, after his great sins, could utter nothing but the mournful cry, the model for all penitent sinners, "Have mercy upon me, O God, after Thy great goodness." The publican standing afar off, and looking at his faults, and not at his virtues, offers the pattern prayer for all men, "Lord,
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Rash Decisions.
4th Sunday after Trinity. S. Luke vi. 37. "Judge not--condemn not--forgive." INTRODUCTION.--Our Lord here condemns all rash judgments. We know not the motives of other men's actions, and therefore have no right to pass a sweeping condemnation upon them. From our ignorance, we ought to be cautious and merciful in our judgments, and from our own weakness, we should be forgiving to those who have trespassed against us. Rash judgments arise from pride. It is because we are puffed up with a high opinion
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Reward of Obedience.
Blessed are the merciful, for they shall obtain mercy.' 'Blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets which were before you.'--Matthew, v. 7, 10 11, 12. Mercy cannot get in where mercy goes not out. The outgoing
George MacDonald—Hope of the Gospel

"Be Doers of the Word. "
I want to remind you again that the mission of this little volume is to teach you how to live. The life beyond depends on the life here. Let me emphasize what I have repeatedly said before: to live as we should, we must live by every word of God. To live by every word of God is not only to hear it but also to do it. We have learned that, in order to enter the city of God and eat of the tree of life, we must do his commandments, and also that it is not "every one that sayeth, Lord, Lord, that shall
C. E. Orr—How to Live a Holy Life

The Golden Rule of Life.
"And as ye would that men should do to you, do ye also to them like wise." Luke 6:31. This is a good rule for every-day living. It is known throughout the Christian world as "The Golden Rule." It has great depths. It contains more no doubt than any of us comprehend. But let us study it for a moment. We might divide it into two rules: First, Do good to all; second, Do harm to none. We would that all men should do us good, and we would that none should do us harm. But if we would see the greater depths
C. E. Orr—How to Live a Holy Life

That all Hope and Trust is to be Fixed in God Alone
O Lord, what is my trust which I have in this life, or what is my greatest comfort of all the things which are seen under Heaven? Is it not Thou, O Lord my God, whose mercies are without number? Where hath it been well with me without Thee? Or when could it be evil whilst Thou wert near? I had rather be poor for Thy sake, than rich without Thee. I choose rather to be a pilgrim upon the earth with Thee than without Thee to possess heaven. Where Thou art, there is heaven; and where Thou are not,
Thomas A Kempis—Imitation of Christ

Judged by Fruit
A good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.' (Luke vi. 43, 44.) Jesus Christ, in the few sentences quoted, indicates the true secret or principle of holy living. They show that holy living works from the heart of things--beginning within--to the outside. Many judge their religion the other way about. They take up religious
T. H. Howard—Standards of Life and Service

The Christian Assisted in Examining into his Growth in Grace.
1. The examination important.--2. False marks of growth to be avoided.--3. True marks proposed; such as--increasing love to God.--4. Benevolence to men.--5. Candor of disposition.--6. Meekness under injuries.--7. Serenity amidst the uncertainties of life.--8, 9. Humility,--especially as expressed in evangelical exercises of mind toward Christ end the Holy Spirit.--10. Zeal for the divine honor.--11. Habitual and cheerful willingness to exchange worlds when ever God shall appoint.--12. Conclusion.
Philip Doddridge—The Rise and Progress of Religion in the Soul

We Shall not be Curious in the Ranking of the Duties in which Christian Love...
We shall not be curious in the ranking of the duties in which Christian love should exercise itself. All the commandments of the second table are but branches of it: they might be reduced all to the works of righteousness and of mercy. But truly these are interwoven through other. Though mercy uses to be restricted to the showing of compassion upon men in misery, yet there is a righteousness in that mercy, and there is mercy in the most part of the acts of righteousness, as in not judging rashly,
Hugh Binning—The Works of the Rev. Hugh Binning

Whether Poverty of Spirit is the Beatitude which Corresponds to the Gift of Fear
Whether Poverty of Spirit is the Beatitude which Corresponds to the Gift of Fear We proceed to the twelfth article thus: 1. It seems that poverty of spirit is not the beatitude which corresponds to the gift of fear. For it was explained in Art. 7 that fear is the beginning of the spiritual life, whereas poverty of spirit pertains to the perfection of the spiritual life, according to Matt. 19:21: "If thou wilt be perfect, go and sell that thou hast, and give to the poor." Hence poverty of spirit does
Aquinas—Nature and Grace

Whether the Beatitudes Differ from the virtues and Gifts?
Objection 1: It would seem that the beatitudes do not differ from the virtues and gifts. For Augustine (De Serm. Dom. in Monte i, 4) assigns the beatitudes recited by Matthew (v 3, seqq.) to the gifts of the Holy Ghost; and Ambrose in his commentary on Luke 6:20, seqq., ascribes the beatitudes mentioned there, to the four cardinal virtues. Therefore the beatitudes do not differ from the virtues and gifts. Objection 2: Further, there are but two rules of the human will: the reason and the eternal
Saint Thomas Aquinas—Summa Theologica

Epistle xxxii. To Anastasius, Presbyter .
To Anastasius, Presbyter [1714] . Gregory to Anastasius, &c. That a good man out of the good treasure of his heart bringeth forth good things (Matth. xii. 35; Luke vi. 45), this thy Charity has shewn, both in thy habitual life and lately also in thy epistle; wherein I find two persons at issue with regard to virtues; that is to say, thyself contending for charity, and another for fear and humility. And, though occupied with many things, though ignorant of the Greek language, I have nevertheless sat
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Of Christian Liberty.
1. Connection of this chapter with the previous one on Justification. A true knowledge of Christian liberty useful and necessary. 1. It purifies the conscience. 2. It checks licentiousness. 3. It maintains the merits of Christ, the truth of the Gospel, and the peace of the soul. 2. This liberty consists of three parts. First, Believers renouncing the righteousness of the law, look only to Christ. Objection. Answer, distinguishing between Legal and Evangelical righteousness. 3. This first part clearly
John Calvin—The Institutes of the Christian Religion

How the Joyful and the Sad are to be Admonished.
Admonition4. Differently to be admonished are the joyful and the sad. That is, before the joyful are to be set the sad things that follow upon punishment; but before the sad the promised glad things of the kingdom. Let the joyful learn by the asperity of threatenings what to be afraid of: let the sad bear what joys of reward they may look forward to. For to the former it is said, Woe unto you that laugh now! For ye shall weep (Luke vi. 25); but the latter hear from the teaching of the same Master,
Leo the Great—Writings of Leo the Great

The Present Life as Related to the Future.
LUKE xvi. 25.--"And Abraham said, Son remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented." The parable of Dives and Lazarus is one of the most solemn passages in the whole Revelation of God. In it, our Lord gives very definite statements concerning the condition of those who have departed this life. It makes no practical difference, whether we assume that this was a real occurrence, or only an imaginary
William G.T. Shedd—Sermons to the Natural Man

In the Name of Christ
"Whatsoever ye shall ask in My Name, that will I do. If ye shall ask anything in My Name, I will do it. I have appointed you, that whatsoever ye shall ask of the Father in My Name, He may give it you. Verily, verily I say unto you, whatsoever ye shall ask the Father in My Name, He will give it you. Hitherto have ye asked nothing in My Name; ask, and ye shall receive, that your joy may be full. At that day ye shall ask in My Name."--JOHN xiv. 13, 14, xv. 16, xvi. 23, 24, 26. In my name--repeated
Andrew Murray—The Ministry of Intercession

"For as Many as are Led by the Spirit of God, they are the Sons of God. For Ye have not Received the Spirit of Bondage
Rom. viii. s 14, 15.--"For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear,", &c. Children do commonly resemble their parents, not only in the outward proportion and feature of their countenances, but also in the disposition and temper of their spirits, and generally they are inclined to imitate the customs and carriage of their parents, so that they sometimes may be accounted the very living images of such persons;
Hugh Binning—The Works of the Rev. Hugh Binning

In the Bitter Cold of Winter the Trees Stand Bare of Leaves...
1. In the bitter cold of winter the trees stand bare of leaves, and it seems as if their life, too, had departed for ever, yet in the spring time they put forth new leaves and beautiful flowers, and the fruit begins to show itself. So was it with Me in My crucifixion and resurrection, and so it is with my faithful cross-bearers (2 Cor. iv.8-11; vi.4-10). Though they seem to be crushed and dead beneath their cross they still put forth the beautiful flowers and glorious fruits of eternal life which
Sadhu Sundar Singh—At The Master's Feet

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