Luke 6 (KJV)

Luke 6:1–5

Lord of the Sabbath

And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days? And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him; How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone? And he said unto them, That the Son of man is Lord also of the sabbath.

On a Sabbath, Jesus' disciples pick heads of grain as they walk through fields, rub them in their hands and eat. Some Pharisees object that this is unlawful on the Sabbath. Jesus reminds them that David ate the sacred bread when he was hungry, and declares that the Son of Man is lord of the Sabbath.

What does this mean?

The Sabbath was the weekly day of rest, from Friday sunset to Saturday sunset. "Corn" (KJV) means grain, probably wheat or barley, not maize. The "shewbread" was twelve loaves set out before God in the sanctuary and eaten by priests. The phrase "second sabbath after the first" (KJV, WEB) translates an obscure Greek word missing from many early manuscripts; its meaning is uncertain.

Historical context

The Law allowed people to pick grain by hand from a neighbour's field (Deuteronomy 23:25); the dispute is about work on the Sabbath, since picking and rubbing grain could be counted as reaping and threshing. The story of David is in 1 Samuel 21:1–6.

Why does it matter?

This is the first of several Sabbath disputes in Luke (6:6–11; 13:10–17; 14:1–6), in which Jesus claims authority to interpret the day's purpose.

Editorial notes, not scripture.

Luke 6:6–11

A withered hand healed on the Sabbath

And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. And they were filled with madness; and communed one with another what they might do to Jesus.

In a synagogue on another Sabbath, scribes and Pharisees watch to see whether Jesus will heal a man whose right hand is withered. Jesus calls the man forward and asks them whether it is lawful on the Sabbath to do good or to do harm, to save life or to destroy it. He heals the hand, and his opponents, furious, discuss what they might do to him.

What does this mean?

A "withered" hand was shrunken or paralysed.

Historical context

Jewish teachers agreed that saving a life overrode Sabbath rules; the debate concerned healing that could wait until the next day. Jesus' question reframes the issue: failing to do good is itself a kind of harm.

Why does it matter?

Only Luke notes that it was the right hand, the hand used for work, so the man's livelihood was at stake. The opponents' rage marks rising hostility, though Luke's ending is milder than Mark's, where the Pharisees plot with Herod's supporters to destroy Jesus (Mark 3:6).

Editorial notes, not scripture.

Luke 6:12–19

Jesus chooses twelve apostles

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

And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alphæus, and Simon called Zelotes, And Judas the brother of James, and Judas Iscariot, which also was the traitor.

And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judæa and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; And they that were vexed with unclean spirits: and they were healed. And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.

Jesus spends a whole night praying on a mountain, then chooses twelve of his disciples and names them apostles. Coming down with them to a level place, he meets a great crowd from Judea, Jerusalem and the coast of Tyre and Sidon, who have come to hear him and to be healed.

What does this mean?

A "disciple" is a learner or follower; an "apostle" is someone sent out as a representative. Twelve corresponds to the twelve tribes of Israel, suggesting a renewed people of God (compare 22:30). "Zelotes" (KJV) or "the Zealot" may describe religious zeal or a link with anti-Roman militancy; scholars debate whether an organised Zealot party existed this early.

Historical context

Luke's list matches Mark's and Matthew's except that "Judas of James" appears instead of Thaddaeus; many think they are the same man. The Greek does not say whether he was James's son (WEB) or brother (KJV). Tyre and Sidon were Gentile cities on the Phoenician coast.

Why does it matter?

Luke stresses prayer before major decisions. The teaching that follows is given on a "level place" (6:17), in contrast with Matthew's Sermon on the Mount.

Editorial notes, not scripture.

Luke 6:20–26

The Beatitudes

And he lifted up his eyes on his disciples, and said, Blessed be 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 shall reproach you, and cast out your name as evil, for the Son of man’s sake. Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. But woe unto you that are rich! for ye have received your consolation. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.

Looking at his disciples, Jesus pronounces blessings on the poor, the hungry, those who weep, and those hated for his sake, promising that their situation will be reversed. He then pronounces woes on the rich, the well fed, those who laugh now, and those of whom everyone speaks well.

What does this mean?

"Blessed" means fortunate or favoured by God. "Woe" is a prophetic cry of lament and warning, the opposite of a blessing. "Consolation" means comfort: the rich have already had theirs.

Historical context

Paired blessings and curses have deep roots in Israel's Scriptures (Deuteronomy 28; Jeremiah 17:5–8). Most people in first-century Galilee lived close to subsistence, so poverty and hunger were concrete realities for many listeners.

Why does it matter?

The reversal Mary sang about (1:52–53) becomes Jesus' teaching. Interpreters have long debated whether Luke's "poor" means the materially poor, the devout poor who depend on God, or both. This opens what is often called the Sermon on the Plain.

Editorial notes, not scripture.

Told in two Gospels

Matthew 5:1–12

The Beatitudes

How Matthew tells it

Matthew has nine blessings, mostly in the third person ('Blessed are the poor in spirit'), on a mountain. Luke has four, addressed directly ('Blessed are you poor'), on a level place, followed by four matching woes. Matthew's wording often has a more spiritual or ethical focus: 'hunger and thirst for righteousness' where Luke has 'you who hunger now'.

Read Matthew’s account in Matthew 5

Continue reading in Matthew →

How Luke tells it

Luke has four blessings, each matched by a woe; Matthew has eight or nine blessings and no woes. Luke speaks directly to the hearers ("you poor") and of hunger "now," where Matthew has "poor in spirit" and hunger "after righteousness." Luke's setting is a level place, not a mountain.

Matthew sets these sayings in the Sermon on the Mount; Luke places a shorter form, with woes, in the Sermon on the Plain.

Luke 6:27–38

Love your enemies

But I say unto you which hear, Love your enemies, do good to them which hate you, Bless them that curse you, and pray for them which despitefully use you. And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. Give to every man that asketh of 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. For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. 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.

Jesus tells his hearers to love their enemies, do good to those who hate them, bless those who curse them, turn the other cheek and give to everyone who asks. They are to treat others as they would want to be treated, lend without expecting return, be merciful as God is merciful, and not judge or condemn.

What does this mean?

The "cloke" and "coat" (KJV) are the outer and inner garments; in Luke the picture is of a robber taking the outer one first. "Mete" (KJV) means measure out. "Good measure, pressed down, shaken together, and running over" comes from the grain market, where a generous seller packed the measure full and poured it into the fold of the buyer's robe (KJV "bosom").

Historical context

Many ancient teachers, Jewish and Greek, taught a version of the "golden rule," often in negative form: do not do to others what you would not want done to you. Greco-Roman society ran on reciprocity: gifts, loans and invitations created obligations to be repaid.

Why does it matter?

Jesus grounds this ethic in the character of God, who is kind to the ungrateful and wicked. Christians have long disagreed about how literally to apply these commands, for example on nonviolence and self-defence.

Editorial notes, not scripture.

Luke 6:39–49

Judging, good fruit and the wise builder

And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? The disciple is not above his master: but every one that is perfect shall be as his master. And why beholdest thou the mote that is in thy brother’s eye, but perceivest not the beam that is in thine own eye? 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. For 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. A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.

And why call ye me, Lord, Lord, and do not the things which I say? Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like: He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.

Jesus continues with short parables: the blind cannot lead the blind; one should remove the beam from one's own eye before the speck from someone else's; a tree is known by its fruit. He ends by contrasting a man who builds his house on deep foundations with one who builds without them, as pictures of those who hear his words and act on them and those who do not.

What does this mean?

The "mote" (KJV) or "speck" is a tiny splinter and the "beam" a large timber, a deliberately comic exaggeration. A "hypocrite" was originally a stage actor, someone playing a part.

Historical context

In Galilee, heavy winter rain could send flash floods down dry valleys, destroying poorly founded houses.

Why does it matter?

The sermon ends, as Matthew's does (Matthew 7:24–27), with a call to put the teaching into practice. Calling Jesus "Lord, Lord" without obeying him is shown to be empty. In Luke the wise builder digs deep; Matthew contrasts rock with sand.

Editorial notes, not scripture.