Luke 6:38

Analysis

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. This verse establishes the reciprocal principle of generosity. The command "Give" (didote, δίδοτε) is a present imperative, indicating continuous, habitual giving. The promise "it shall be given unto you" (dothēsetai hymin, δοθήσεται ὑμῖν) uses divine passive—God ensures return, though often through human agents.

The description of the return uses agricultural imagery from grain measurement. "Good measure" (metron kalon, μέτρον καλόν) indicates quality and quantity. "Pressed down" (pepiesmenon, πεπιεσμένον) describes compacting grain to fit more in the container. "Shaken together" (sesaleumenon, σεσαλευμένον) means shaking to eliminate air pockets and add more grain. "Running over" (hyperekchynnomenon, ὑπερεκχυννόμενον) depicts grain overflowing the container. "Into your bosom" (eis ton kolpon hymōn, εἰς τὸν κόλπον ὑμῶν) refers to the fold of the outer garment used as a pocket for carrying grain or money.

The concluding principle, "with the same measure that ye mete withal it shall be measured to you again" (hō gar metrō metreite antimetrēthēsetai hymin, ᾧ γὰρ μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν), establishes reciprocity. The verb metreō (μετρέω) means to measure out, apportion, or distribute. How we measure generosity toward others determines how generosity is measured back to us. This operates both horizontally (social reciprocity) and vertically (divine recompense). Jesus promises abundant return for generosity—not necessarily material wealth, but spiritual blessing, eternal reward, and often material provision.

Historical Context

First-century Palestinian economy was primarily agricultural and operated on reciprocity and patronage systems. Wealthy landowners acted as patrons, providing for clients who offered loyalty and service in return. Hospitality was sacred obligation—refusing hospitality or failing to reciprocate could destroy social standing. Jesus' teaching on generosity operated within this cultural context but transcended it by promising divine, not merely social, reward.

Jewish teaching emphasized charity (tzedakah, from the Hebrew root meaning "righteousness"). The Torah commanded provision for the poor through gleaning laws (Leviticus 19:9-10), the sabbatical year (Deuteronomy 15:7-11), and the tithe for Levites, foreigners, orphans, and widows (Deuteronomy 14:28-29). Proverbs repeatedly promises blessing for generosity: "He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again" (Proverbs 19:17).

Early Christian practice embodied radical generosity. Acts 2:44-45 and 4:32-37 describe believers selling property to meet others' needs. Paul's collection for Jerusalem's poor (Romans 15:25-27, 1 Corinthians 16:1-4) demonstrated practical application of this principle. The Corinthian correspondence teaches that generous sowing produces generous reaping (2 Corinthians 9:6-11), echoing Jesus' teaching. Early Christians understood material generosity as both spiritual obedience and investment in eternal reward.

Reflection

• How does Jesus' promise of abundant return for generosity challenge both materialism and false asceticism?
• What is the relationship between generosity toward others and experiencing God's provision in our own lives?
• How can believers practice generosity motivated by love rather than by expectation of return?
• In what ways does the 'same measure' principle apply to judgment, mercy, and forgiveness in addition to material generosity?
• How should this verse shape Christian stewardship, budgeting, and attitudes toward money and possessions?