The passage
      v27-28. In the Qumran community the members were taught to "hate all the sons of darkness." Jesus, on the other hand, demands nothing less than perfect divine love. Rather than loving the lovely one, Jesus calls on us to love the unlovely one.
      v29. Without promoting passivity, nor excluding self-defense, Jesus gives two examples of limitless love toward an enemy (rather than a criminal) in the face of hostility, or need. The enemy is probably someone within the "household of God", a self-righteous believer, or particularly for the New Testament church, a Jew. The enemy may possibly be a persecutor of the faith, but is probably not a criminal, or corrupt government official. The slap on the cheek is most likely the ritual slap given to a (Christian) heretic in a synagogue.
      v30. Jesus now generalizes his exhortation. Again he calls on the disciple to break the nexus of retaliation in the face of insult or persecution. What he doesn't do is give ground-rules for self-defense, or the restraint of evil, in a corrupt society. Jesus is dealing with ideals, not practical ethics.
      v31. As for the "golden rule", the reciprocal ethic of returning good for good has a long history in the Greco-Roman world. Jesus, on the other hand, demands the returning of good as if good is given.
      v32-34. The shape of a love that loves enemies has little in common with the love of this age. Jew's cared for those within their own religious community. For a secular Roman, kindness was reciprocal, self-serving. Similarly, the love of caring friends is reciprocal, it provides mutual support and kindness. Yet, the love Jesus calls for is not an investment in the future, but rather a gracious kindness free from any expected return.
      v35. Although we are to love without expecting a reward, we will be rewarded for a love that images God's love, a love that shows itself "kind to the ungrateful and wicked." The reward is sonship, an eternal loving relationship with God. Yet, here is the rub; such love is beyond us. Thankfully, sonship is possessed in Christ by those who repent and believe, ie., those who put their trust in Jesus.
      v36. If we have still missed the weight of the divine demand for perfection, Jesus summarizes with the words "be compassionate as your Father is compassionate."
      v37. Although admonition and moral discrimination are necessary tools for those in authority in an evil world, God's law of love calls for non judgemental generosity. If God prefers to act mercifully, then so should we; to act otherwise is to invite his condemnation. To invite God to condemn another person is to invite a similar condemnation on our own failings, and who can claim to be free of sin?
      v38. This saying of Jesus, or more correctly these two sayings, underline the notion that God will deal with us as we choose to deal with others. As such, the sayings draw out the obvious consequence of God's demand for "unreasonable compassion", we are not "merciful, just as our Father is merciful" and therefore we are in dire need of his mercy.

True love
      Jesus' teaching on love reminds us to be loving. Earle Ellis in his commentary on Luke state: "the effect of Christian love in a person is in exact proportion to their practice of it." That is, the measure in which a believer receives God's grace is in proportion to their practice of graciousness toward others. For this reason, Jesus encourages us to image the transformation that has taken place in our lives. ie. "be what we are." He encourages us to be true children of God, loving as God loves.
      Yet, Jesus' teaching on ultimate love serves a far more important end. The demand for such love serves to undermine any notion of self-righteousness. Who is there that can be "merciful, just as (our) Father is merciful"? If the "measure we use" is the measure we get, then we are definitely lost. We need to receive a gracious mercy from God that transcends our constant failure.
      In these exhortations from Jesus' sermon on the plain we can again observe the two functions of the law, namely, to lead us to Christ and to give direction in our Christian life.
      The law serves to remind us of our own unworthiness. In reality, we can't love as Christ demands. With our sin before us we are reminded that our standing before God is not dependent on our own limited obedience, but on Christ's perfect obedience.
      The law also serves to give direction in our Christian life, a direction motivated and shaped by the indwelling compelling of the Spirit of Christ. The law reminds us to "be what we are."
      Jesus' exhortation to "unreasonable compassion", or more particularly forgiveness, sets before us a quality of discipleship well beyond the norm. Although we can never reach such an ideal, in the power of the indwelling Christ, we can certainly press toward it.

v27
      alla "but" - Possibly adversative as NIV, or contrastive, so Bock, although more likely a transitional marker here and therefore best left untranslated.
      toiV akouousin (akouw) pres. part. dat. "who hear" - to the ones listening. Jesus now addresses, not just the disciples, but all who hear him, so Nolland. "I tell you my hearers", Moffatt. Although it is possible that Jesus is still addressing the disciples, "you to whom I am talking", TH.; "to you who are ready for the truth", Peterson; "but to you whose ear I have", Rieu.
      agapate (agapaw) pres. imp. "love" - compassion. The present tense indicating durative (ongoing) action.
      touV ecqrouV (oV) "enemies" - Most likely the critical, judgmental, self-righteous brother, and certainly in NT. times, a fellow Jew opposed to Jesus.
      kalwV poieite (poiew) pres. imp. "do good" - Note the parallelism in the four clauses found in v27-28. Doing good exegetes the type of love required by God as does "bless" and "pray", both of which are highly personal inward acts toward another; it is an active love, it involves "the active pursuance of the enemies good", Nolland. "Behave kindly towards", TH.
      toiV misousin (misew) pres. part. dat. "to those who hate" - to the ones hating. As for the "enemies", see above.

v28
      eulogeite (eulogew) pres. imp. "bless" - The present tense is durative; a call for habitual action. Probably not in the sense that we do the blessing, but rather seeking God's blessing for them; "call down blessings on those that curse you", Rieu.
      twn ephreazontwn "those who mistreat" - the ones mistreating, abusing. Participle functioning as a substantive. "Pray for everyone who is cruel to you", CEV.

v29
      Verses 29-30 exegete unlimited compassion by the use of two examples, v29, followed by two propositional principles, v30. Note the change from 2nd person plural to 2nd person singular; obviously dependent on a separate source.
      tw/ tuptonti (tuptw) pres. part. dat. "if someone strikes" - to the one hitting. Dative of indirect object (possibly advantage) of the verb "turn/offer". Probably the ceremonial slap administered to a sinner/heretic at a synagogue/church, although the word seems to convey something stronger, eg. "strike, hit, beat", possibly a "violent blow", rather than a "slap", NJB.
      to iJmation (on) "cloak" - outer garment. As with the "slap/blow", if the taking of a person's cloak is in the context of the Christian fellowship, then the allusion is to a brother who's cloak is taken as surety for a loan, but is not returned at night as required by the law. For the poor, their outer garment serves as a blanket at night. The debtor is to give their undergarment as well to their unjust brother. Suspiciously like the heaping of coals, although more properly the returning of good for evil, as opposed to passivity, or worse, revenge. This interpretation seems slightly stretched and so theft may be all that is intended.
      mh kwlushV (kwlew) aor. subj. "do not stop" - do not refuse. Subjunctive of prohibition, forbidding the initiation of an action. A turn of speech where the doubled negated action stands for the positive, so "do not refuse" = "offer." "If anyone takes your coat, let him have your shirt as well", REB.

v30
      didou (didwmi) pres. imp. "give" - Possibly iterative, repeated action; "keep on giving." The practice of perfect love involves giving to those who request something. No limits are placed on the request. Again, one suspects that the operation of this idealized love is within the Christian fellowship. Even so, it is impossible love.
      aitounti (aitew) pres. part. "[everyone] who asks" - asking, requesting.
      mh apaitei (apaitew) pres. imp. "do not demand [it] back" - do not ask / demand back. The negated present imperative possibly prohibits habitual asking back, but it is more likely any asking back, since Jesus is addressing the ideal. In fact, the illustration in v29 makes the point that rather than asking back, one should give more; "if someone grabs your shirt, giftwrap your best coat and make a present of it", Peterson.

v31
      Note the variant, "you do to others", probably a scribal adjustment to Matthew. Again, it is likely that we have an independent saying of Jesus placed here by Luke to further emphasize the ideal of love. Although secular equivalents exist, most are reciprocal - treat others as they treat you, or even, do good to others so that they will do good to you. A scriptural origin is more likely - we are to love our neighbor as we love ourself, Lev.19:18.
      kai "-" - and. Possibly "and in short", Plummer, or better, "and further", TH.
      poieite (poiew) imp. "do" - Note the interpretation of Dihle, referred to by Nolland, where the verb is taken as indicative and the verse treated as if a summary of secular thought which is then critically examined in the following verses. Interesting, but unlikely. "Treat others as you would wish them to treat you", Barclay.
      oJmoiwV adv. "as" - likewise, similarly. Expressing a strong correspondence; "Treat men exactly as you would like them to treat you", Phillips.
      qelete (qelw) pres. "you would" - you want, wish, will. Acting toward another as we wished others would act toward us, continues to pursue the ideal of love, for it demands a sensitive consideration of the other person's needs well beyond our limited capabilities. It is interesting how so many commentators argue that such consideration is possible. Only rarely do we act selflessly, and this usually in a moment of exaggerated emotion, eg. bravery in war. Thankfully, there is one who has acted selflessly on our behalf, and in his selflessness we stand. "As you wish to be treated with sensitivity to your preferences, so treat others with sensitivity to their preferences", Bock.
      iJna + subj. "-" - [just as you will] that [may do to you]. Introducing a clause functioning as the direct object of the verb "would".
      uJnin pro. "to you" - to, for you. Note the move back to 2nd person plural.

v32
      The rhetorical questions concerning reciprocal love in v32-34, are contrasted with true love in v35.
      kai "-" - and. As above, connective; "and further."
      ei + ind. "if" - if [you love]. Conditional sentence 1st class, where the condition stated in the protasis (the "if" clause) is assumed a reality.
      poia "what" - what kind of, sort of [credit is to you].
      cariV (iV ewV) "credit" - grace, favour. Here with the sense of "reward", either from man or God, but primarily from God. Possibly, "what thanks do you get", presumably again from God. "If you love only someone who loves you, will God praise you for that?", CEV. "What favor does this bring you before God?", Bock.
      kai gar "even" - for even.
      oi aJmartwloi (oV) "sinners" - Matthew has "tax collectors." In the world reciprocity is the ethical norm.

v33
      ean + subj. "if" - if [you may do good]. "Good" in the sense of "any kind of practical benefit", Nolland. Conditional sentence, 3rd class, where the stated condition will probably eventuate. "What credit is it if you are kind to people who are kind to you", Barclay.

v34
      danishte (daneizw) aor. subj. "you lend" - may lend, borrow. Usually of lending money. Presumably interest is not considered here, but rather the lending and repayment of a principal amount, by a friend, fellow Jew, although only where there is the expectation of repayment in full. Such cannot expect divine favor.
      iJna + subj. "-" - that [they may receive in return]. Possibly introducing a purpose clause, "in order that"; "Even bad men lend to their fellows so as to receive back an equal amount", Weymouth. Of course, a person doesn't lend money so as to / in order to get the same sum back, but a person may lend money in order that the same favor may be returned to them. "I loan so that I might get a loan in the future", Bock. Most commentators favor this interpretation as it continues the reciprocal ethics line. Yet, the construction may be appositional where the type of lending is explained, namely a lending where there is an expectation of repayment in full. Even sinners are willing to get into this type of lending. "Even sinners lend to sinners, when they are sure they will get it back", Barclay.
      ta isa "to be repaid in full" - the same amount. "The same sum", MM.

v35
      Verses 35-36 serve as a further summary of God's demand for perfect love. Some commentators argue that these two verses end the section, but they are more likely further independent sayings brought together by Luke under the subject heading of perfect love. The section most likely ends at v37 where we are reminded that under the law of love, how we treat others determines how God treats us. Under such a principle, is there anyone who would dare suggest that their salvation is assured on the basis of their works?
      apelpizonteV (apelpizw) pres. part. "[without] expecting to get anything back" - [nothing] expecting in return. Modal Participle indicating the manner in which the action of the verb takes place. Interestingly, for NT. Greek the word usually means "to despair", so "despairing / disappointing nothing" prompting the variant, "despairing of no one", NRSV footnote. Only in later Greek is their evidence of the word meaning "to expect in return", "hope" for something "back", but obviously this is the sense here.
      kai "and [you will be sons of the Most High]" - It seems likely that the following clause defines the "reward". The reward is achievable if we could indeed love our enemies, but of course we can't and therefore stand with "the ungrateful and wicked" in need of God's kindness. "You will have a rich reward: you will be sons of the Most High", REB.
      uiJoi uJyistou "sons of the Most High" - "Sons of your Father in heaven", Matt.5:45. Possibly, "you will be like the Most High", Barclay, in the sense of acting in a God-like way, practicing conduct typical of the Father, but more likely defining the "reward", namely, a declaration of a person's positive standing before God / their being in a relationship with God.
      oJti "because" - for. Here a marker of reason. Why would God demand that we love our enemies? He demands it of we humans, created in his image, because he is that way himself. "For he is kind to thankless and to evil men", Rieu.

v36
      Presumably this verse further summarizes the command to love and is parallel to Matthew's "be perfect as your heavenly Father is perfect", none-the-less, some commentators argue that it introduces the following exhortation.
      ginesqe (ginomai) pres. imp. "be [merciful]" - The present tense suggesting an ongoing attitude of mercy, as are also judging, condemning and forgiving in v37.
      oiktrmoneV adj. "merciful" - compassionate. "Be compassionate as your Father is compassionate", REB.

v37
      mh krinete (krinw) pres. imp. "do not judge" - It is interesting how many commentators fall into the trap of reductionism here, ie., where the impact of the law's demand is reduced so that we can actually keep it. So for example, to judge another is to employ "a judgmental and censorious perspective toward others that holds them down in guilt and never seeks to encourage them toward God", Bock. If I could only bring myself to accept this definition then I might be able to override the suspicion that I am guilty of "the human tendency to criticize and find fault with my neighbor", Fitzmyer!
      ou mh "[you will] not" - Emphatic negation; "definitely not."
      katadikasqhte (katadikazw) aor. pas. subj. "you will [not] be condemned" - render a verdict of guilty. The word has a legal background. With the double negative the subjunctive expresses emphatic negation strongly denying that condemnation, as with judgment, will happen, if..... The passive voice probably serves as a divine passive identifying God as the agent of the condemning, as with the judging, and forgiving. Again, we are tempted to reduce the law's demand such that we can keep it; define "condemned" in heinous terms. Best to broaden its reach; "don't be hard on others and God won't be hard on you", CEV.