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.

The Disciples Pluck Grain on the Sabbath

One Shabbat, while Yeshua was passing through some wheat fields, his talmidim began plucking the heads of grain, rubbing them between their hands and eating the seeds.

Some of the P'rushim said, "Why are you violating Shabbat?"

Yeshua answered them, "Haven't you ever read what David did when he and his companions were hungry?

He entered the House of God and took and ate the Bread of the Presence" -- which no one is permitted to eat but the cohanim.

"The Son of Man," he concluded, "is Lord of Shabbat."

Healing the Man with the Withered Hand

On another Shabbat, when Yeshua had gone into the synagogue and was teaching, a man was there who had a shriveled hand.

The Torah-teachers and P'rushim watched Yeshua carefully to see if he would heal on Shabbat, so that they could accuse him of something.

But he knew what they were thinking and said to the man with the shriveled hand, "Come up and stand where we can see you!" He got up and stood there.

Then Yeshua said to them, "I ask you now: what is permitted on Shabbat? Doing good or doing evil? Saving life or destroying it?"

Then, after looking around at all of them, he said to the man, "Hold out your hand." As he held it out, his hand was restored.

But the others were filled with fury and began discussing with each other what they could do to Yeshua.

Jesus Chooses the Twelve Apostles

It was around that time that Yeshua went out to the hill country to pray, and all night he continued in prayer to God.

When day came, he called his talmidim and chose from among them twelve to be known as emissaries:

Shim`on, whom he named Kefa; Andrew, his brother; Ya`akov; Yochanan; Philip; Bar-Talmai;

Mattityahu; T'oma; Ya`akov Ben-Halfai;

Shim`on, the one called the Zealot; Y'hudah Ben-Ya`akov; and Y'hudah from K'riot, who turned traitor.

The Sermon on the Plain Begins

Then he came down with them and stood on a level place. A large crowd of his talmidim was there with great numbers of people from all Y'hudah, Yerushalayim and the coast around Tzor and Tzidon; they had come to hear him and be healed of their diseases.

Those who were troubled with unclean spirits were being healed;

and the whole crowd was trying to touch him, because power kept going out from him, healing everyone.

The Beatitudes and Woes

He looked at his talmidim and said: "How blessed are you poor! for the Kingdom of God is yours.

"How blessed are you who are hungry! for you will be filled. "How blessed are you who are crying now! for you will laugh.

"How blessed you are whenever people hate you and ostracize you and insult you and denounce you as a criminal on account of the Son of Man.

Be glad when that happens; yes, dance for joy! because in heaven your reward is great. For that is just how their fathers treated the prophets.

"But woe to you who are rich, for you have already had all the comfort you will get!

"Woe to you who are full now, for you will go hungry! "Woe to you who are laughing now, for you will mourn and cry!

"Woe to you when people speak well of you, for that is just how their fathers treated the false prophets!

Ethical Teachings: Love Your Enemies

Nevertheless, to you who are listening, what I say is this: "Love your enemies! Do good to those who hate you,

bless those who curse you, pray for those who mistreat you.

"If someone hits you on one cheek, offer the other too; if someone takes your coat, let him have your shirt as well.

"If someone asks you for something, give it to him; if someone takes what belongs to you, don't demand it back.

"Treat other people as you would like them to treat you.

What credit is it to you if you love only those who love you? Why, even sinners love those who love them.

What credit is it to you if you do good only to those who do good to you? Even sinners do that.

What credit is it to you if you lend only to those who you expect will pay you back? Even sinners lend to each other, expecting to be repaid in full.

But love your enemies, do good, and lend expecting nothing back! Your reward will be great, and you will be children of Ha`Elyon; for he is kind to the ungrateful and the wicked.

Show compassion, just as your Father shows compassion.

Judging Others and Giving Generously

"Don't judge, and you won't be judged. Don't condemn, and you won't be condemned. "Forgive, and you will be forgiven.

Give, and you will receive gifts -- the full measure, compacted, shaken together and overflowing, will be put right in your lap. For the measure with which you measure out will be used to measure back to you!"

Parables of Discipleship and Integrity

He also told them a parable: "Can one blind man lead another blind man? Won't they both fall into a pit?

A talmid is not above his rabbi; but each one, when he is fully trained, will be like his rabbi.

So why do you see the splinter in your brother's eye, but not notice the log in your own eye?

How can you say to your brother, `Brother, let me remove the splinter from your eye,' when you yourself don't see the log in your own eye? You hypocrite! First take the log out of your own eye; then you will see clearly, so that you can remove the splinter from your brother's eye!

"For no good tree produces bad fruit, nor does a bad tree produce good fruit.

Each tree is recognized by its own fruit -- figs aren't picked from thorn bushes, nor grapes from a briar patch.

The good person produces good things from the store of good in his heart, while the evil person produces evil things from the store of evil in his heart. For his mouth speaks what overflows from his heart.

The Foundation of the House

"Why do you call me, `Lord! Lord!' but not do what I say?

Everyone who comes to me, hears my words and acts on them -- I will show you what he is like:

he is like someone building a house who dug deep and laid the foundation on bedrock. When a flood came, the torrent beat against that house but couldn't shake it, because it was constructed well.

And whoever hears my words but doesn't act on them is like someone who built his house on the ground without any foundation. As soon as the river struck it, it collapsed and that house became a horrendous wreck!"

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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