Luke6

Jesus asserts his authority over the Sabbath by allowing his disciples to pluck corn and by healing a man with a withered hand, provoking the Pharisees. He then chooses twelve apostles after a night of prayer. On a plain, Jesus delivers teachings, including blessings for the poor and woes for the rich, and exhortations to love enemies, be merciful, and practice self-examination before judging others. He concludes with parables emphasizing that true discipleship involves hearing and doing his words, likening it to building a house on a strong foundation.

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The Disciples Pluck Grain on the Sabbath

Now it came to pass on a sabbath, that he was going through the grainfields; and his disciples plucked the ears, and did eat, rubbing them in their hands.

But certain of the Pharisees said, Why do ye that which it is not lawful to do on the sabbath day?

And Jesus answering them said, Have ye not read even this, what David did, when he was hungry, he, and they that were with him;

how he entered into the house of God, and took and ate the showbread, and gave also to them that were with him; which it is not lawful to eat save for the priests alone?

And he said unto them, The Son of man is lord of the sabbath.

Healing the Man with the Withered Hand

And it came to pass on another sabbath, that he entered into the synagogue and taught: and there was a man there, and his right hand was withered.

And the scribes and the Pharisees watched him, whether he would heal on the sabbath; that they might find how to accuse him.

But he knew their thoughts; and he said to the man that had his hand withered, Rise up, and stand forth in the midst. And he arose and stood forth.

And Jesus said unto them, I ask you, Is it lawful on the sabbath to do good, or to do harm? to save a life, or to destroy it?

And he looked round about on them all, and said unto him, Stretch forth thy hand. And he did so: and his hand was restored.

But they were filled with madness; and communed one with another what they might do to Jesus.

Jesus Chooses the Twelve Apostles

And it came to pass in these days, that he went out into the mountain to pray; and he continued all night in prayer to God.

And when it was day, he called his disciples; and he chose from them twelve, whom also he named apostles:

Simon, whom he also named Peter, and Andrew his brother, and James and John, and Philip and Bartholomew,

and Matthew and Thomas, and James the son of Alphæus, and Simon who was called the Zealot,

and Judas the son of James, and Judas Iscariot, who became a traitor;

The Sermon on the Plain Begins

and he came down with them, and stood on a level place, and a great multitude of his disciples, and a great number of the people from all Judæa and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him, and to be healed of their diseases;

and they that were troubled with unclean spirits were healed.

And all the multitude sought to touch him; for power came forth from him, and healed them all.

The Beatitudes and Woes

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

Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.

Blessed are ye, when men shall hate you, and when they shall separate you from their company, and reproach you, and cast out your name as evil, for the Son of man’s sake.

Rejoice in that day, and leap for joy: for behold, your reward is great in heaven; for in the same manner did their fathers unto the prophets.

But woe unto you that are rich! for ye have received your consolation.

Woe unto you, ye that are full now! for ye shall hunger. Woe unto you, ye that laugh now! for ye shall mourn and weep.

Woe unto you, when all men shall speak well of you! for in the same manner did their fathers to the false prophets.

Ethical Teachings: Love Your Enemies

But I say unto you that hear, Love your enemies, do good to them that hate you,

bless them that curse you, pray for them that despitefully use you.

To him that smiteth thee on the one cheek offer also the other; and from him that taketh away thy cloak withhold not thy coat also.

Give to every one that asketh thee; and of him that taketh away thy goods ask them not again.

And as ye would that men should do to you, do ye also to them likewise.

And if ye love them that love you, what thank have ye? for even sinners love those that love them.

And if ye do good to them that do good to you, what thank have ye? for even sinners do the same.

And if ye lend to them of whom ye hope to receive, what thank have ye? even sinners lend to sinners, to receive again as much.

But love your enemies, and do them good, and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind toward the unthankful and evil.

Be ye merciful, even as your Father is merciful.

Judging Others and Giving Generously

And judge not, and ye shall not be judged: and condemn not, and ye shall not be condemned: release, and ye shall be released:

give, and it shall be given unto you; good measure, pressed down, shaken together, running over, shall they give into your bosom. For with what measure ye mete it shall be measured to you again.

Parables of Discipleship and Integrity

And he spake also a parable unto them, Can the blind guide the blind? shall they not both fall into a pit?

The disciple is not above his teacher: but every one when he is perfected shall be as his teacher.

And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?

Or how canst thou say to thy brother, Brother, let me cast 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 cast out the mote that is in thy brother’s eye.

For there is no good tree that bringeth forth corrupt fruit; nor again a corrupt tree that bringeth forth good fruit.

For each tree is known by its own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.

The good man out of the good treasure of his heart bringeth forth that which is good; and the evil man out of the evil treasure bringeth forth that which is evil: for out of the abundance of the heart his mouth speaketh.

The Foundation of the House

And why call ye me, Lord, Lord, and do not the things which I say?

Every one that cometh unto me, and heareth my words, and doeth them, I will show you to whom he is like:

he is like a man building a house, who digged and went deep, and laid a foundation upon the rock: and when a flood arose, the stream brake against that house, and could not shake it: because it had been well builded.

But he that heareth, and doeth not, is like a man that built a house upon the earth without a foundation; against which the stream brake, and straightway it fell in; and the ruin of that house was great.

Study Notes for Luke 6

Verse 1

This incident, known as the 'Plucking of the Grain,' sets up the first major conflict over Jesus' authority regarding the Sabbath law and its interpretation by the Pharisees.

Verse 2

The Pharisees’ objection concerned not the Mosaic Law (Deut. 23:25 allowed eating grain from a field), but their oral tradition which categorized rubbing the grain as 'threshing' and 'winnowing'—work forbidden on the Sabbath.

Verse 3

Jesus appeals to the example of David (1 Sam. 21:1-6) to illustrate that human need and mercy take precedence over strict ritualistic observance when the two conflict.

Verse 5

The declaration, 'The Son of man is Lord also of the sabbath,' asserts Jesus' divine authority to interpret and redefine the purpose of the Sabbath, placing its function under his messianic role.

Verse 7

The scribes and Pharisees were not motivated by concern for the man, but sought legal grounds (an accusation) to condemn Jesus for violating their interpretation of the Sabbath rest.

Verse 9

Jesus poses a dilemma: refusing to alleviate suffering is equivalent to allowing harm (doing evil). He defines the Sabbath as a day intended for mercy and active goodness.

Verse 11

The extreme reaction, 'filled with madness' (anoia), highlights the depth of the religious leaders' rejection of Jesus, as his demonstration of divine power could not be refuted.

Verse 12

Luke often emphasizes Jesus’ practice of prayer before major decisions. Spending the entire night in prayer underscores the gravity and importance of selecting these foundational leaders.

Verse 13

The term 'apostles' (meaning 'those sent out') denotes that this select group of twelve were chosen to be authoritative representatives of Christ, extending his ministry and message.

Verse 15

The list shows the diversity of the chosen men, including Matthew (a tax collector) and Simon (a Zealot), a nationalist dedicated to overthrowing Roman rule.

Verse 17

Luke places this important teaching event on a 'plain' or level place, emphasizing that Jesus’ ministry and teachings are accessible to the great multitude, including Gentiles (Tyre and Sidon).

Verse 20

Luke's Beatitudes are more starkly focused on socio-economic realities than Matthew's. Jesus pronounces blessing on those suffering literal poverty, hunger, and persecution now, promising reversal in the Kingdom.

Verse 22

This blessing addresses persecution suffered specifically 'for the Son of man’s sake,' affirming that suffering for one’s allegiance to Christ is a mark of true discipleship, paralleling the prophets.

Verse 24

The 'Woes' function as prophetic warnings, emphasizing the spiritual danger of finding ultimate satisfaction and comfort entirely in earthly wealth and prosperity, thus neglecting the Kingdom.

Verse 27

This radical command is the core of Christian ethics, demanding active, self-giving love (agape) toward those who are hostile, moving far beyond common reciprocal justice.

Verse 29

These vivid examples illustrate non-retaliation and a willingness to suffer further injustice, demonstrating a spirit that refuses to participate in the cycle of violence and revenge.

Verse 31

Known as the Golden Rule, this provides a concise, universal standard for ethical behavior, requiring disciples to initiate positive action toward others.

Verse 32

Jesus challenges the disciples to move beyond the limited, reciprocal love practiced even by 'sinners,' demanding a higher standard that mirrors God's own unconditional love.

Verse 35

By loving the undeserving, disciples reflect the character of God, who demonstrates kindness and mercy even toward the unthankful and the evil.

Verse 36

Mercy is presented as the defining attribute of God that disciples must strive to imitate, establishing compassion as the ultimate ethical standard.

Verse 37

The prohibition on judging relates primarily to passing final, harsh condemnation, particularly when one has not first examined their own failings; forgiveness is the necessary counter-action.

Verse 38

The promise of 'good measure' encourages lavish generosity, assuring the disciples that God will repay their giving using the same abundant standard they applied to others.

Verse 39

The parable warns against following unqualified or spiritually blind leaders. True discipleship requires leaders who are themselves thoroughly trained and enlightened.

Verse 40

The goal of discipleship is transformation, where the student becomes fully trained (perfect) and embodies the character and teaching of the Master.

Verse 42

This hyperbole (beam and mote) stresses the necessity of self-examination and repentance; attempting to correct others while ignoring one's own major flaws is hypocrisy.

Verse 45

Jesus affirms that outward actions and speech (the fruit) are merely indicators of the internal spiritual state (the treasure of the heart); morality originates internally.

Verse 46

Jesus challenges those who offer mere verbal devotion ('Lord, Lord') but fail to obey his commands, stressing that true authority is recognized through obedience.

Verse 48

The one who hears and 'digged deep' (indicating effort and commitment) builds a life founded on Christ’s teachings, ensuring stability against inevitable trials (the flood).

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