Text -- Luke 6:1-19 (NET)

Lord of the Sabbath

6:1 Jesus was going through the grain fields on a Sabbath, and his disciples picked some heads of wheat, rubbed them in their hands, and ate them. 6:2 But some of the Pharisees said, “Why are you doing what is against the law on the Sabbath?” 6:3 Jesus answered them, “Haven’t you read what David did when he and his companions were hungry– 6:4 how he entered the house of God, took and ate the sacred bread, which is not lawful for any to eat but the priests alone, and gave it to his companions?” 6:5 Then he said to them, “The Son of Man is lord of the Sabbath.”

Healing a Withered Hand

6:6 On another Sabbath, Jesus entered the synagogue and was teaching. Now a man was there whose right hand was withered. 6:7 The experts in the law and the Pharisees watched Jesus closely to see if he would heal on the Sabbath, so that they could find a reason to accuse him. 6:8 But he knew their thoughts, and said to the man who had the withered hand, “Get up and stand here.” So he rose and stood there. 6:9 Then Jesus said to them, “I ask you, is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After looking around at them all, he said to the man, “Stretch out your hand.” The man did so, and his hand was restored. 6:11 But they were filled with mindless rage and began debating with one another what they would do to Jesus.

Choosing the Twelve Apostles

6:12 Now it was during this time that Jesus went out to the mountain to pray, and he spent all night in prayer to God. 6:13 When morning came, he called his disciples and chose twelve of them, whom he also named apostles: 6:14 Simon (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 6:15 Matthew, Thomas, James the son of Alphaeus, Simon who was called the Zealot, 6:16 Judas the son of James, and Judas Iscariot, who became a traitor.

The Sermon on the Plain

6:17 Then he came down with them and stood on a level place. And a large number of his disciples had gathered along with a vast multitude from all over Judea, from Jerusalem, and from the seacoast of Tyre and Sidon. They came to hear him and to be healed of their diseases, 6:18 and those who suffered from unclean spirits were cured. 6:19 The whole crowd was trying to touch him, because power was coming out from him and healing them all.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 6:1

On a sabbath ( en sabbatōi ).

This is the second sabbath on which Jesus is noted by Luke. The first was Luk 4:31-41. There was another in John 5:1-47. There is Western and Syrian (Byzantine) evidence for a very curious reading here which calls this sabbath "secondfirst"(deuteroprōtōi ). It is undoubtedly spurious, though Westcott and Hort print it in the margin. A possible explanation is that a scribe wrote "first"(prōtōi ) on the margin because of the sabbath miracle in Luk 6:6-11. Then another scribe recalled Luk 4:31 where a sabbath is mentioned and wrote "second"(deuterōi ) also on the margin. Finally a third scribe combined the two in the word deuteroprōtōi that is not found elsewhere. If it were genuine, we should not know what it means.

Robertson: Luk 6:1

Plucked ( etillon ).

Imperfect active. They were plucking as they went on through (diaporeuesthai ). Whether wheat or barley, we do not know, not our "corn"(maize).

Robertson: Luk 6:1

Did eat ( ēsthion ).

Imperfect again. See Mat 12:1. and notes on Mar 2:23. for the separate acts in supposed violence of the sabbath laws.

Robertson: Luk 6:1

Rubbing them in their hands ( psōchontes tais chersin ).

Only in Luke and only here in the N.T. This was one of the chief offences. "According to Rabbinical notions, it was reaping, threshing, winnowing, and preparing food all at once"(Plummer). These Pharisees were straining out gnats and swallowing camels! This verb psōchō is a late one for psaō , to rub.

Robertson: Luk 6:3

Not even this ( oude touto ).

This small point only in Luke.

Robertson: Luk 6:3

What ( ho ).

Literally, which. Mar 2:25; Mat 12:3 have ti (what).

Robertson: Luk 6:4

Did take ( labōn ).

Second aorist active participle of lambanō . Not in Mark and Matthew. See notes on Mat 12:1-8 and notes on Mar 2:23-28 for discussion of details about the shewbread and the five arguments in defence of his conduct on the sabbath (example of David, work of the priests on the sabbath, prophecy of Hos 6:6, purpose of the sabbath for man, the Son of Man lord of the sabbath). It was an overwhelming and crushing reply to these pettifogging ceremonialists to which they could not reply, but which increased their anger. Codex D transfers Luk 6:5 to after Luk 6:10 and puts here the following: "On the same day beholding one working on the sabbath he said to him: Man, if you know what you are doing, happy are you; but if you do not know, cursed are you and a transgressor of the law."

Robertson: Luk 6:6

On another sabbath ( en heterōi sabbatōi ).

This was a second (heteron , as it often means), but not necessarily the next, sabbath. This incident is given by all three synoptics (Mar 3:1-6; Mat 12:9-14; Luk 6:6-11). See Matt. and Mark for details. Only Luke notes that it was on a sabbath. Was this because Luke as a physician had to meet this problem in his own practise?

Robertson: Luk 6:6

Right hand ( hē dexia ).

This alone in Luke, the physician’ s eye for particulars.

Robertson: Luk 6:7

The scribes and the Pharisees ( hoi grammateis kai hoi Pharisaioi ).

Only Luke here though Pharisees named in Mat 12:14 and Pharisees and Herodians in Mar 3:6.

Robertson: Luk 6:7

Watched him ( paretērounto auton ).

Imperfect middle, were watching for themselves on the side (para ). Mar 3:2 has the imperfect active paretēroun . Common verb, but the proposition para gave an extra touch, watching either assiduously like the physician at the bedside or insidiously with evil intent as here.

Robertson: Luk 6:7

Would heal ( therapeusei ).

But the present active indicative (therapeuei ) may be the correct text here. So Westcott and Hort.

Robertson: Luk 6:7

That they might find out how to accuse him ( hina heurōsin katēgorein autou ).

Second aorist active subjunctive of heuriskō and the infinitive with it means to find out how to do a thing. They were determined to make a case against Jesus. They felt sure that their presence would prevent any spurious work on the part of Jesus.

Robertson: Luk 6:8

But he knew their thoughts ( autos de ēidei tous dialogismous autōn ).

In Luke alone. Imperfect in sense, second past perfect in form ēidei from oida . Jesus, in contrast to these spies (Plummer), read their intellectual processes like an open book.

Robertson: Luk 6:8

His hand withered ( xēran tēn cheira ).

Predicate position of the adjective. So in Mar 3:3.

Robertson: Luk 6:8

Stand forth ( stēthi ).

Luke alone has this verb, second aorist active imperative. Mar 3:3 has Arise into the midst (egeire eis to meson ). Luke has Arise and step forth into the midst (egeire kai stēthi eis to meson ). Christ worked right out in the open where all could see. It was a moment of excitement when the man stepped forth (estē ) there before them all.

Robertson: Luk 6:9

I ask you ( eperōtō humās ).

They had questions in their hearts about Jesus. He now asks in addition (ep' ) an open question that brings the whole issue into the open.

Robertson: Luk 6:9

A life ( psuchēn ).

So the Revised Version. The rabbis had a rule: Periculum vitae pellit sabbatum . But it had to be a Jew whose life was in peril on the sabbath. The words of Jesus cut to the quick.

Robertson: Luk 6:9

Or to destroy it ( ē apolesai ).

On this very day these Pharisees were plotting to destroy Jesus (Luk 6:7).

Robertson: Luk 6:10

He looked round about on them all ( periblepsamenos ).

First aorist middle participle as in Mar 3:5, the middle voice giving a personal touch to it all. Mark adds "with anger"which Luke here does not put in.

Robertson: Luk 6:10

All three Gospels have the identical command: Stretch forth thy hand (exteinon tēn cheira sou ). First aorist active imperative. @@Stretch out

, clean out, full length. All three Gospels also have the first aorist passive indicative apekatestathē with the double augment of the double compound verb apokathistēmi . As in Greek writers, so here the double compound means complete restoration to the former state.

Robertson: Luk 6:11

They were filled with madness ( eplēsthēsan anoias )

First aorist passive (effective) with genitive: In Luk 5:26 we saw the people filled with fear. Here is rage that is kin to insanity, for anoias is lack of sense (a privative and nous , mind). An old word, but only here and 2Ti 3:9 in the N.T.

Robertson: Luk 6:11

Communed ( dielaloun )

, imperfect active, picturing their excited counsellings with one another. Mar 3:6 notes that they bolted out of the synagogue and outside plotted even with the Herodians how to destroy Jesus, strange co-conspirators these against the common enemy.

Robertson: Luk 6:11

What they might do to Jesus ( ti an poiēsaien Iēsou ).

Luke puts it in a less damaging way than Mar 3:6; Mat 12:14. This aorist optative with an is the deliberative question like that in Act 17:18 retained in the indirect form here. Perhaps Luke means, not that they were undecided about killing Jesus, but only as to the best way of doing it. Already nearly two years before the end we see the set determination to destroy Jesus. We see it here in Galilee. We have already seen it at the feast in Jerusalem (Joh 5:18) where "the Jews sought the more to kill him."John and the Synoptics are in perfect agreement as to the Pharisaic attitude toward Jesus.

Robertson: Luk 6:12

He went out into the mountains to pray ( exelthein auton eis to oros proseuxasthai ).

Note ex - where Mar 3:13 has goeth up (anabainei ). Luke alone has "to pray"as he so often notes the habit of prayer in Jesus.

Robertson: Luk 6:12

He continued all night ( ēn dianuktereuōn ).

Periphrastic imperfect active. Here alone in the N.T., but common in the lxx and in late Greek writers. Medical writers used it of whole night vigils.

Robertson: Luk 6:12

In prayer to God ( en tēi proseuchēi tou theou ).

Objective genitive tou theou . This phrase occurs nowhere else. Proseuchē does not mean "place of prayer"or synagogue as in Act 16:13, but the actual prayer of Jesus to the Father all night long. He needed the Father’ s guidance now in the choice of the Apostles in the morning.

Robertson: Luk 6:13

When it was day ( hote egeneto hēmera ).

When day came, after the long night of prayer.

Robertson: Luk 6:13

He chose from them twelve ( eklexamenos ap' autōn dōdeka ).

The same root (leg ) was used for picking out, selecting and then for saying. There was a large group of "disciples"or "learners"whom he "called"to him (prosephōnēsen ), and from among whom he chose (of himself, and for himself, indirect middle voice (eklexamenos ). It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. "You did not choose me, but I chose you,"(Joh 15:16) where Jesus uses exelexasthe and exelexamēn as here by Luke.

Robertson: Luk 6:13

Whom also he named apostles ( hous kai apostolous ōnomasen ).

So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mar 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mar 3:14, but it remains doubtful whether they were not brought into Mark from Luk 6:13 where they are undoubtedly genuine. See note on Mat 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from apostellō , to send (Latin, mitto ) and apostle is missionary, one sent. Jesus applies the term to himself (apesteilas , Joh 17:3) as does Heb 3:1. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2Co 8:23). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself "that they might be with him"(Mar 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Act 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Mat 10:1-4; and notes on Mar 3:14-19.

Robertson: Luk 6:16

Which was the traitor ( hos egeneto prodotēs ).

Who became traitor, more exactly, egeneto , not ēn . He gave no signs of treachery when chosen.

Robertson: Luk 6:17

He came down with them ( katabas met' autōn ).

Second aorist active participle of katabainō , common verb. This was the night of prayer up in the mountain (Mar 3:13; Luk 6:12) and the choice of the Twelve next morning. The going up into the mountain of Mat 5:1 may simply be a summary statement with no mention of what Luke has explained or may be a reference to the elevation, where he "sat down"(Mat 5:1), above the plain or "level place"(epi topou pedinou ) on the mountain side where Jesus "stood"or "stopped"(estē ). It may be a level place towards the foot of the mountain. He stopped his descent at this level place and then found a slight elevation on the mountain side and began to speak. There is not the slightest reason for making Matthew locate this sermon on the mountain and Luke in the valley as if the places, audiences, and topics were different. For the unity of the sermon see notes on Mat 5:1. The reports in Matthew and Luke begin alike, cover the same general ground and end alike. The report in Matthew is longer chiefly because in Chapter 5, he gives the argument showing the contrast between Christ’ s conception of righteousness and that of the Jewish rabbis. Undoubtedly, Jesus repeated many of the crisp sayings here at other times as in Luke 12, but it is quite gratuitous to argue that Matthew and Luke have made up this sermon out of isolated sayings of Christ at various times. Both Matthew and Luke give too much that is local of place and audience for that idea. Mat 5:1 speaks of "the multitudes"and "his disciples."Luk 6:17 notes "a great multitude of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon."They agree in the presence of disciples and crowds besides the disciples from whom the twelve apostles were chosen. It is important to note how already people were coming from "the sea coast of Tyre and Sidon""to hear him and to be healed (iathēnai , first aorist passive of iaomai ) of their diseases."

Robertson: Luk 6:18

With unclean spirits ( apo pneumatōn akathartōn ).

In an amphibolous position for it can be construed with "troubled,"(present passive participle enochloumenoi ) or with "were healed"(imperfect passive, etherapeuonto ). The healings were repeated as often as they came. Note here both verbs, iaomai and therapeuō , used of the miraculous cures of Jesus. Therapeuō is the verb more commonly employed of regular professional cures, but no such distinction is made here.

Robertson: Luk 6:19

Sought to touch him ( ezētoun haptesthai autou ).

Imperfect active. One can see the surging, eager crowd pressing up to Jesus. Probably some of them felt that there was a sort of virtue or magic in touching his garments like the poor woman in Luk 8:43. (Mar 5:23; Mat 9:21).

Robertson: Luk 6:19

For power came forth from him ( hoti dunamis par' autou exērcheto ).

Imperfect middle, power was coming out from him. This is the reason for the continual approach to Jesus.

Robertson: Luk 6:19

And healed them all ( kai iāto pantas ).

Imperfect middle again. Was healing all, kept on healing all. The preacher today who is not a vehicle of power from Christ to men may well question why that is true. Undoubtedly the failure to get a blessing is one reason why many people stop going to church. One may turn to Paul’ s tremendous words in Phi 4:13 : "I have strength for all things in him who keeps on pouring power into me"(panta ischuō en tōi endunamounti me ). It was at a time of surpassing dynamic spiritual energy when Jesus delivered this greatest of all sermons so far as they are reported to us. The very air was electric with spiritual power. There are such times as all preachers know.

Vincent: Luk 6:1

The second after the first ( δευτεροπρώτῳ )

Only here in New Testament. Many high authorities omit it, and its exact meaning cannot be determined. Rev. omits.

Vincent: Luk 6:1

Went through ( διαπορεύεσθαι )

Rev., was going. Compare παραπορεύεσθαι , went along beside - Mar 2:23.

Vincent: Luk 6:1

Cornfields

See on Mat 12:1.

Vincent: Luk 6:1

Plucked ( ἔτιλλον )

Imperfect; were plucking, as they walked. In classical Greek the word is used mostly of pulling out hair or feathers. See on Mar 2:23.

Vincent: Luk 6:1

Did eat ( ἤσθιον )

Imperfect, were eating.

Vincent: Luk 6:1

Rubbing ( ψώχοντες )

The verb means to rub small.

Vincent: Luk 6:2

Not lawful

See on Mat 12:2.

Vincent: Luk 6:3

Have ye not read ( οὐδὲ ἀνέγνωτε )?

The A. V. misses the force of οὐδὲ : " have ye not so much as read?" Rev., " have ye not read even this?"

Vincent: Luk 6:4

Did take

Peculiar to Luke.

Vincent: Luk 6:4

The shew-bread

See on Mar 2:26.

Vincent: Luk 6:5

Lord of the Sabbath

See on Mat 12:6.

Vincent: Luk 6:6

His right hand ( ἡ χεὶρ αὐτοῦ ἡ δεξιὰ )

A very precise mode of statement. Lit., his hand the right one. Luke only specifies which hand was withered. This accuracy is professional. Ancient medical writers always state whether the right or the left member is affected.

Vincent: Luk 6:6

Withered

See on Mar 3:1.

Vincent: Luk 6:7

They watched ( παρετηροῦντο )

Imperfect. They kept watching. See on Mar 3:2.

Vincent: Luk 6:7

He would heal ( θεραπεύσει )

So Rev. Some authorities, however, read θεραπεύει , " whether he is healing. " This may mean either " whether it is his habit to heal," which is far-fetched, or " whether he is actually healing. "

Vincent: Luk 6:7

Find

Peculiar to Luke, and emphasizing the eagerness of the Pharisees to discover a ground of accusation.

Vincent: Luk 6:8

He knew ( ἤδει )

Imperfect. He was all along aware.

Vincent: Luk 6:8

Thoughts ( διαλογισμοὺς )

See on Jam 2:4; and Mat 15:19.

Vincent: Luk 6:9

I will ask ( ἐπερωτήσω )

Peculiar to Luke's narrative. The best texts read ἐπερωτῶ , the present tense, I ask . So Rev.

Vincent: Luk 6:9

Life ( ψυχὴν )

Better as Rev., a life. Though the question is a general one, it carries a hint of an individual life thrown into it by the special case at hand. See on Mar 12:30. Wyc., to make a soul safe.

Vincent: Luk 6:10

Thy hand

The arm was not withered.

Vincent: Luk 6:11

They were filled with madness

Peculiar to Luke. Ἄνοια , madness, is, properly, want of understanding. The word thus implies senseless rage, as distinguished from intelligent indignation.

Vincent: Luk 6:12

A mountain ( τὸ ὄρος )

The article denotes a familiar place. Rev., rightly, the mountain.

Vincent: Luk 6:12

Continued all night ( ἦν διανυκτερεύων )

Only here in New Testament. Used in medical language. The all-night prayer is peculiar to Luke's narrative.

Vincent: Luk 6:13

Chose ( ἐκλεξάμενος )

Mark has ἐποίησεν he made or constituted.

Vincent: Luk 6:13

He named apostles

Peculiar to Luke.

Vincent: Luk 6:14

On the order of the names, see on Mar 3:17.

Andrew

See on Mar 3:18.

Vincent: Luk 6:14

James and John

See on Mar 3:17.

Vincent: Luk 6:14

Philip and Bartholomew

See on Mar 3:18.

Vincent: Luk 6:15

Matthew

See on Superscription of Matthew.

Vincent: Luk 6:15

Thomas

See on Mar 3:18.

Vincent: Luk 6:15

Simon

Distinguished by Matthew and Hark as the Cananaean . See on Mat 10:4; and Mar 3:18.

Vincent: Luk 6:16

Judas

See on Thaddaeus, Mar 3:18.

Vincent: Luk 6:16

Judas Iscariot

See on Mat 10:5.

Vincent: Luk 6:17

In the plain ( ἐπὶ τόπου πεδινοῦ )

There is no article. More literally, and better, as Rev., in a plain or level place. There is a discrepancy in the two narratives. Matthew says he went up into the mountain and sat down. Luk 6:17-19are peculiar to Luke.

Vincent: Luk 6:17

Judaea and Jerusalem

See on Luk 5:17.

Vincent: Luk 6:18

Vexed ( ὀχλούμενοι )

The best texts read ἐνοχλούμενοι , occurring only here and Heb 12:15. From ὄχλος , a crowd or mob , with the idea of want of arrangement and discipline, and therefore of confusion and tumult. Hence it is applied to the noise and tumult of a crowd, and so passes into the sense of the trouble and annoyance caused by these, and of trouble generally, like the Latin turbae. Thus Herodotus says of Croesus, when on the funeral-pile he uttered the name of Solon, and the interpreters begged him to explain what he meant, " and as they pressed for an answer and grew troublesome (καὶ ὄχλον παρεχόντων )" - I., 86. Frequent in medical language. Thus Hippocrates, " troubled (ἐνοχλουμένῳ ) with a spasm or tetanus."

Vincent: Luk 6:19

Sought - went out ( ἐζήτουν - έξήρχετο )

Both imperfects. The A. V. and Rev. lose in vividness by not rendering them accordingly. The multitudes were all the while seeking to touch him, for virtue was going out of him.

Vincent: Luk 6:19

Healed ( ἰᾶτο )

Compare Mat 14:36; Mar 6:56, where διεσώθησαν , were thoroughly saved, and ἐσώζοντο , were saved, are used. Luke is more technical, using the strictly medical term, which occurs twenty-eight times in the New Testament, seventeen of these in Luke. Luke also uses the two words employed by Matthew and Mark, but always with some addition showing the nature of the saving. Thus Luk 7:3, where διασώσῃ (A. V., heal ) is explained by Luk 7:7, ἰαθήσεται , the technical word, shall be healed, and by Luk 7:10, " found the servant whole (ὑγιαίνοντα , another professional word - see on Luk 5:31) that had been sick. " Compare, also, Luk 8:35, Luk 8:36, Luk 8:44, Luk 8:47, Luk 8:48. Medical writers do not use σώζειν or διασώζειν , to save, as equivalent to ἰᾶσθαι , to heal, but in the sense of escaping from a severe illness or from some calamity. Luke employs it in this sense - Act 27:44; Act 28:1.

Wesley: Luk 6:1

So the Jews reckoned their Sabbaths, from the passover to pentecost; the first, second, third, and so on, till the seventh Sabbath (after the second day.) This immediately preceded pentecost, which was the fiftieth day after the second day of unleavened bread. Mat 12:1; Mar 2:23.

Wesley: Luk 6:2

St. Matthew and Mark represent the Pharisees as proposing the question to our Lord himself. It was afterward, probably, they proposed it to his disciples.

Wesley: Luk 6:4

1Sa 21:6.

Wesley: Luk 6:6

Mat 12:9; Mar 3:1.

Wesley: Luk 6:9

He just then probably saw the design to kill him rising in their hearts.

Wesley: Luk 6:12

The phrase is singular and emphatical, to imply an extraordinary and sublime devotion. Mar 3:13.

Wesley: Luk 6:13

Mat 10:2; Mar 3:14; Act 1:13.

Wesley: Luk 6:15

Full of zeal; otherwise called Simon the Canaanite.

Wesley: Luk 6:17

At the foot of the mountain.

JFB: Luk 6:1

An obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.

JFB: Luk 6:5

Rather "even" (as in Mat 12:8).

JFB: Luk 6:5

As naked a claim to all the authority of Him who gave the law at Mount Sinai as could possibly be made; that is, "I have said enough to vindicate the men ye carp at on My account: but in this place is the Lord of the law, and they have His sanction." (See Mar 2:28.)

JFB: Luk 6:7

In Matthew (Mat 12:9) this is put as an ensnaring question of theirs to our Lord, who accordingly speaks to the state of their hearts (Luk 6:9), just as if they had spoken it out.

JFB: Luk 6:9

By this novel way of putting His case, our Lord teaches the great ethical principle, that to neglect any opportunity of doing good is to incur the guilt of doing evil; and by this law He bound His own spirit. (See Mar 3:4.)

JFB: Luk 6:11

The word denotes senseless rage at the confusion to which our Lord had put them, both by word and deed.

JFB: Luk 6:11

Not so much whether to get rid of Him, but how to compass it. (See on Mat 3:6.)

JFB: Luk 6:12-13

Probably from Capernaum.

JFB: Luk 6:12-13

The work with which the next day began shows what had been the burden of this night's devotions. As He directed His disciples to pray for "laborers" just before sending themselves forth (see on Mat 9:37; Mat 10:1), so here we find the Lord Himself in prolonged communion with His Father in preparation for the solemn appointment of those men who were to give birth to His Church, and from whom the world in all time was to take a new mould. How instructive is this!

JFB: Luk 6:13-16

(See on Mat 10:2-4.)

JFB: Luk 6:17

By some rendered "on a level place," that is, a piece of high tableland, by which they understand the same thing, as "on the mountain," where our Lord delivered the sermon recorded by Matthew (Mat 5:1), of which they take this following discourse of Luke to be but an abridged form. But as the sense given in our version is the more accurate, so there are weighty reasons for considering the discourses different. This one contains little more than a fourth of the other; it has woes of its own, as well as the beatitudes common to both; but above all, that of Matthew was plainly delivered a good while before, while this was spoken after the choice of the twelve; and as we know that our Lord delivered some of His weightiest sayings more than once, there is no difficulty in supposing this to be one of His more extended repetitions; nor could anything be more worthy of it.

JFB: Luk 6:19

Kept healing, denoting successive acts of mercy till it went over "all" that needed. There is something unusually grand and pictorial in this touch of description.

Clarke: Luk 6:1

On the second Sabbath after the first - Εν σαββατῳ δευτεροπρωτῳ, In the first Sabbath after the second. What does this mean? In answering this question, commentators are greatly divided. Dr. Whitby speaks thus: "After the first day of the passover, (which was a Sabbath, Exo 12:16), ye shall count unto you seven Sabbaths complete, Lev 23:15, reckoning that day for the first of the first week, which was therefore called δευτεροπρωτον, the first Sabbath from the second day of unleavened bread; (the 16th of the month); the second was called δευτεροδευτερον, the second Sabbath from that day; and the third, δευτεροτριτον, the third Sabbath from the second day; and so on, till they came to the seventh Sabbath from that day, i.e. to the 49th day, which was the day of pentecost. The mention of the seven Sabbaths, to be numbered with relation to this second day, answers all that Grotius objects against this exposition."Whitby’ s Notes

By this Sabbath seems meant that which immediately followed the two great feasts, the first and last day of the passover, and was therefore the second after the proper passover day. The words in the Greek seem to signify, the second first Sabbath; and, in the opinion of some, the Jews had three first Sabbaths: viz. the first Sabbath after the passover; that after the feast of pentecost; and that after the feast of tabernacles. According to which opinion, this second first Sabbath must have been the first Sabbath after the pentecost. So we have the first Sunday after Epiphany; the first after Easter; the first after Trinity; and the first in Lent. Bp. Pearce

This was the next day after the passover, the day in which they were forbidden to labor, Lev 23:6, and for this reason was termed Sabbath, Lev 23:15; but here it is marked by the name, second first Sabbath, because, being the day after the passover, it was in this respect the second; and it was also the first, because it was the first day of unleavened bread, Exo 12:15, Exo 12:16. Martin

I think, with many commentators, that this transaction happened on the first Sabbath of the month Nisan; that is, after the second day of the feast of unleavened bread. We may well suppose that our Lord and his disciples were on their way from Jerusalem to Galilee, after having kept the passover. Bp. Newcome

The Vulgar Latin renders δευτεροπρωτον, secundoprimum , which is literal and right. We translate it, the second Sabbath after the first, which is directly wrong; for it should have been the first Sabbath after the second day of the passover. On the 14th of Nisan, the passover was killed; the next day (the 15th) was the first day of the feast of unleavened bread; the day following (the 16th) the wave sheaf was offered, pursuant to the law, on the morrow after the Sabbath: Lev 18:11. The Sabbath, here, is not the seventh day of the week, but the first day of the feast of unleavened bread, let it fall on what day of the week it would. That and the seventh day of that feast were holy convocations, and therefore are here called Sabbaths. The morrow, therefore, after the Sabbath, i.e. after the 16th day of Nisan, was the day in which the wave sheaf was offered; and after that seven Sabbaths were counted, and fifty days completed, and the fiftieth day inclusively was the day of pentecost. Now these Sabbaths, between the passover and pentecost, were called the first, second, etc., Sabbaths after the second day of the feast of unleavened bread. This Sabbath, then, on which the disciples plucked the ears of corn, was the first Sabbath after that second day. Dr. Lightfoot, has demonstrably proved this to be the meaning of this σαββατον δευτεροπρωτον, (Hor. Hebraic. in locum), and from him F. Lamy and Dr. Whitby have so explained it. This Sabbath could not fall before the passover, because, till the second day of that feast, no Jew might eat either bread or parched corn, or green ears, (Lev 23:14). Had the disciples then gathered these ears of corn on any Sabbath before the passover, they would have broken two laws instead of one: and for the breach of these two laws they would infallibly have been accused; whereas now they broke only one, (plucking the ears of standing corn with one’ s hand, being expressly allowed in the law, Deu 23:25), which was that of the Sabbath. They took a liberty which the law gave them upon any other day; and our Lord vindicated them in what they did now, in the manner we see. Nor can this fact be laid after pentecost; because then the harvest was fully in. Within that interval, therefore, this Sabbath happened; and this is a plain determination of the time, according to the Jewish ways of reckoning, founded upon the text of Moses’ s law itself. Dr. Wotton’ s Miscellaneous Discourses, etc., vol. i. p. 269

The word δευτεροπρωτῳ, the second first, is omitted by BL, four others, Syriac, later Arabic, all the Persic, Coptic, Ethiopic, and three of the Itala. A note in the margin of the later Syriac says, This is not in all copies. The above MSS. read the verse thus: It came to pass, that he walked through the corn fields on a Sabbath day. I suppose they omitted the above word, because they found it difficult to fix the meaning, which has been too much the case in other instances.

Clarke: Luk 6:2

Which is not lawful - See on Mat 12:2-8 (note).

Clarke: Luk 6:3

What David did - See on Mar 2:26, Mar 2:27 (note).

Clarke: Luk 6:4

After this verse, the Codex Bezae and two ancient MSS. quoted by Wechel, have the following extraordinary addition

Τῃ αυτῃ ἡμερᾳ θεασαμενος τινα εργαζομενον τῳ σαββατῳ, ειπεν αυτῳ, Ανθρωπε, ει μεν οιδας τι ποιεις μακαριος ει; ει δε μη οιδας επικαταρατος, και παραβατης ειτου νομου .

On the same day, seeing one working on the Sabbath, he said unto him, Man, if indeed thou knowest what thou dost, blessed art thou; but if thou knowest not, thou art cursed, and art a transgressor of the law

Whence this strange addition proceeded, it is hard to tell. The meaning seems to be this: If thou now workest on the Jewish Sabbath, from a conviction that that Sabbath is abolished, and a new one instituted in its place, then happy art thou, for thou hast got Divine instruction in the nature of the Messiah’ s kingdom; but if thou doest this through a contempt for the law of God, then thou art accursed, forasmuch as thou art a transgressor of the law. The Itala version of the Codex Bezae, for παραβατης, transgressor, has this semi-barbaric word, trabaricator .

Clarke: Luk 6:6

Whose right hand was withered - See on Mat 12:10 (note), etc. The critic who says that ξηραν χειρα signifies a luxated arm, and that the stretching it out restored the bone to its proper place, without the intervention of a miracle, deserves no serious refutation. See on Luk 6:10 (note).

Clarke: Luk 6:7

Watched him - Παρετηρουν αυτον, They maliciously watched him. This is the import of the word, Luk 14:1; Luk 20:20, and in the parallel place, Mar 3:2. See Raphelius on the last-quoted text, who has proved, by several quotations, that this is the proper meaning of the term

Clarke: Luk 6:7

An accusation against him - Instead of κατηγοριαν αυτου, his accusation, several eminent MSS. and versions add κατα, against, which I find our translators have adopted.

Clarke: Luk 6:9

I will ask you one thing - I will put a question to you. See on Mar 3:4, Mar 3:5 (note).

Clarke: Luk 6:10

Whole as the other - Many MSS., both here and in the parallel place, Mar 3:5, omit the word ὑγιης, whole. Griesbach leaves it out of the text. The hand was restored as the other. But had it only been a luxated joint, even allowing, with a German critic, that the bone regained its place by the effort made to stretch out the arm, without the intervention of a miracle, it would have required several weeks to restore the muscles and ligaments to their wonted tone and strength. Why all this learned labor to leave God out of the question?

Clarke: Luk 6:11

They were filled with madness - Pride, obstinacy, and interest, combined together, are capable of any thing. When men have once framed their conscience according to their passions, madness passes for zeal, the blackest conspiracies for pious designs, and the most horrid attempts for heroic actions. Quesnel.

Clarke: Luk 6:12

In prayer to God - Or, in the prayer of God: or, in the oratory of God, εν τῃ προσευχῃ του Θεου . So this passage is translated by many critics; for which Dr. Whitby gives the following reasons: As the mountain of God, Exo 3:1; Exo 4:27; the bread of God, Lev 21:17; the lamp of God, 1Sa 3:3; the vessels of God, 1Ch 22:19; the altar of God, Psa 43:4; the sacrifices of God, Psa 51:17; the gifts of God, Luk 21:4; the ministers of God, 2Co 6:4; the tabernacle of God, 2Ch 1:3; the temple of God, Mat 21:12; the synagogues of God, Psa 74:8; are all things consecrated or appropriated to God’ s service; so προσευχη του Θεου must, in all reason, be a house of prayer to God; whence it is called τοπος προσευχης, a place of prayer, 1 Maccabees 3:46; and so the word is certainly used Act 16:13; and by Philo, in his oration against Flaccus, where he complains that αἱ προσευχαι, their houses for prayer were pulled down, and there was no place left in which they might worship God, or pray for Caesar; and by Josephus, who says the multitude was gathered εις την προσευχην, into the house of prayer: and so Juvenal, Sat. iii. v. 296, speaks to the mendicant Jew: -

Ede ubi consistas; in qua te quaero proseucha

In what house of prayer may I find thee begging

See on Act 16:13 (note). But on this it may be observed, that as the mountains of God, the wind of God, the hail of God, the trees of God, etc., mean very high mountains, a very strong wind, great and terrible hail, very tall trees, etc., so προσευχη του Θεου, here, may be very properly translated the prayer of God; i.e. very fervent and earnest prayer; and though διανυκτερευων may signify, to lodge in a place for a night, yet there are various places in the best Greek writers in which it is used, not to signify a place, but to pass the night in a particular state. So Appian, Bell. Pun. Εν τοις ὁπλοις διενυκτερευϚε μεθ ’ ἁπαντων - He passed the night under arms with them all. Idem, Bell. Civ. lib. v. διενυκτερευον - They passed the night without food, without any regard to the body, and in the want of all things. See more examples in Kypke, who concludes by translating the passage thus: He passed the night without sleep in prayers to God. Some of the Jews imagine that God himself prays; and this is one of his petitions: Let it be my good pleasure, that my mercy overcome my wrath. See more in Lightfoot.

Clarke: Luk 6:13

He chose twelve - Εκλεξαμενος απ ’ αυτων, He chose twelve Out of them. Our Lord at this time had several disciples, persons who were converted to God under his ministry; and, out of these converts, he chose twelve, whom he appointed to the work of the ministry; and called them apostles, i.e. persons sent or commissioned by himself, to preach that Gospel to others by which they had themselves been saved. These were favored with extraordinary success

1.    Because they were brought to the knowledge of God themselves

2.    Because they received their commission from the great Head of the Church. An

3.    Because, as he had sent them, he continued to accompany their preaching with the power of his Spirit

These three things always unite in the character of a genuine apostle. See on Mat 10:1-4 (note).

Clarke: Luk 6:15

Called Zelotes - Some Jews gave this name to themselves, according to Josephus, (War, b. iv. c. iii. s. 9, and vii. c. viii. s. 1), "because they pretended to be more than ordinarily zealous for religion, and yet practised the very worst of actions.""But this (says the judicious Bp. Pearce) Josephus says of the zealots, at the time when Vespasian was marching towards Jerusalem. They probably were men of a different character above forty years before; which was the time when Jesus chose his twelve apostles, one of whom had the surname of the Zealot."It is very probable that this name was first given to certain persons who were more zealous for the cause of pure and undefiled religion than the rest of their neighbors; but like many other sects and parties who have begun well, they transferred their zeal for the essentials of religion to nonessential things, and from these to inquisitorial cruelty and murder. See on Mat 10:4 (note).

Clarke: Luk 6:17

And stood in the plain - In Mat 5:1, which is supposed to be the parallel place, our Lord is represented as delivering this sermon on the mountain; and this has induced some to think that the sermon mentioned here by Luke, though the same in substance with that in Matthew, was delivered in a different place, and at another time; but, as Dr. Priestly justly observes, Matthew’ s saying that Jesus was sat down after he had gone up to the mountain, and Luke’ s saying that he stood on the plain when he healed the sick, before the discourse, are no inconsistencies. The whole picture is striking. Jesus ascends a mountain, employs the night in prayer; and, having thus solemnly invoked the Divine blessing, authoritatively separates the twelve apostles from the mass of his disciples. He then descends, and heals in the plain all the diseased among a great multitude, collected from various parts by the fame of his miraculous power. Having thus created attention, he likewise satisfies the desire of the people to hear his doctrine; and retiring first to the mountain whence he came, that his attentive hearers might follow him and might better arrange themselves before him - Sacro digna silentio mirantur omnes dicere . Horace. All admire his excellent sayings with sacred silence. See Bishop Newcome’ s notes on his Harmony of the Gospels, p. 19.

Calvin: Luk 6:1

Luk 6:1.On the second-first Sabbath It is beyond all question that this Sabbath belonged to some one of the festival-days which the Law enjoined to be observed once every year. Some have thought that there were two festival-days in immediate succession; but as the Jews had arranged their festival-days after the Babylonish captivity so that one day always intervened between them, that opinion is set aside. Others maintain with greater probability, that it was the last day of the solemnity, which was as numerously attended as the first. I am more inclined to favor those who understand by it the second festivity in the year; and this agrees exceedingly well with the name given to it, the second-first Sabbath, because, among the great Sabbaths which were annually observed, it was the second in the order of time. Now the first was the Passover, and it is therefore probable that this was the feast of first-fruits, (Exo 23:15.)

Calvin: Luk 6:8

Luk 6:8.But he knew their thoughts If Matthew states the truth, they had openly declared by their language what was in their minds; and therefore Christ replies not to their secret thoughts, but to express words. But both may be true, that they spoke plainly, and yet that Christ discerned their secret thoughts; for they did not openly avow their designs, and Matthew himself tells us that their question was intended to take Christ by surprise; and, consequently, Luke means nothing more than that Christ was aware of their insidious designs, though not expressed in words.

Calvin: Luk 6:13

Luk 6:13.Whom also he named Apostles This may be explained in two ways: either that, at a subsequent period, when he introduced them into their office, he gave them this name, — or that, with a view to their future rank, he bestowed on them this title, in order to inform them why they were separated from the ordinary class, and for what purpose they were destined. The latter view agrees well with the words of Mark: for he says, that Christ appointed twelve to be with him, and to send them forth to preach. He intended to make them his companions, that they might afterwards receive a higher rank: for, as I have already explained, when he says, to be with him, and to send them forth to preach, he does not mean that both were to take place at the same time.

Defender: Luk 6:13

On the calling and identification of the twelve apostles, see notes on Mat 10:1-4."

Defender: Luk 6:19

The word in the Greek for "virtue" is the same as "power.""

TSK: Luk 6:1

the second : Exo 12:15; Lev 23:7, Lev 23:10,Lev 23:11, Lev 23:15; Deu 16:9

that : Mat 12:1-8; Mar 2:23-28

and his : Deu 23:25

TSK: Luk 6:2

Why : Luk 6:7-9, Luk 5:33; Mat 12:2, Mat 15:2, Mat 23:23, Mat 23:24; Mar 2:24; Joh 5:9-11, Joh 5:16, Joh 9:14-16

not : Exo 22:10, Exo 31:15, Exo 35:2; Num 15:32-35; Isa 58:13

TSK: Luk 6:3

Have : Mat 12:3, Mat 12:5, Mat 19:4, Mat 21:16, Mat 21:42, Mat 22:31; Mar 2:25, Mar 12:10,Mar 12:26

what : 1Sa 21:3-6; Mat 12:3, Mat 12:4; Mar 2:25, Mar 2:26

TSK: Luk 6:4

which : Lev 24:5-9

TSK: Luk 6:5

Mat 11:5-8; Mar 2:27, Mar 9:7; Rev 1:10

TSK: Luk 6:6

it came : Mat 12:9-14; Mar 3:1-6

he : Luk 4:16, Luk 4:31, Luk 13:10,Luk 13:13, Luk 13:14, Luk 14:3; Mat 4:23; Joh 9:16

there : 1Ki 13:4; Zec 11:17; Joh 5:3

TSK: Luk 6:7

watched : Luk 13:14, Luk 14:1-6; Psa 37:32, Psa 37:33, Psa 38:12; Isa 29:21; Jer 20:10; Mar 3:2; Joh 5:10-16, Joh 9:16, Joh 9:26-29

that : Luk 11:53, Luk 11:54, Luk 20:20; Mat 26:59, Mat 26:60

TSK: Luk 6:8

But : Luk 5:22; 1Ch 28:9, 1Ch 29:17; Job 42:2; Psa 44:21; Joh 2:25, Joh 21:17; Heb 4:13; Rev 2:23

Rise : Isa 42:4; Joh 9:4; Act 20:24, Act 26:26; Phi 1:28; 1Pe 4:1

TSK: Luk 6:9

Is it : Luk 14:3; Mat 12:12, Mat 12:13; Mar 3:4; Joh 7:19-23

to save : Luk 9:56

TSK: Luk 6:10

Looking : Mar 3:5

Stretch : Exo 4:6, Exo 4:7; 1Ki 13:6; Psa 107:20; Joh 5:8

TSK: Luk 6:11

they : Luk 4:28; Psa 2:1, Psa 2:2; Ecc 9:3; Act 5:33, Act 7:54, Act 26:11

communed : Mat 12:14, Mat 12:15, Mat 21:45; Joh 7:1, Joh 11:47; Act 4:15, Act 4:19, Act 5:33

TSK: Luk 6:12

that : Psa 55:15-17, Psa 109:3, Psa 109:4; Dan 6:10; Mat 6:6; Mar 1:35, Mar 14:34-36; Heb 5:7

continued : Gen 32:24-26; Psa 22:2; Mat 14:23-25; Mar 6:46; Col 4:2

TSK: Luk 6:13

when : Luk 9:1, Luk 9:2; Mat 9:36-38, Mat 10:1-4; Mar 3:13-19, Mar 6:7

twelve : Luk 22:30; Mat 19:28; Rev 12:1, Rev 21:14

apostles : Luk 11:49; Eph 2:20, Eph 4:11; Heb 3:1; 2Pe 3:2; Rev 18:20

TSK: Luk 6:14

Simon : Luk 5:8; Joh 1:40-42, Joh 21:15-20; Act 1:13; 2Pe 1:1

Andrew : Mat 4:18; Joh 6:8

James : Luk 5:10; Mat 4:21; Mar 1:19, Mar 1:29, Mar 5:37, Mar 9:2, Mar 14:33; Joh 21:20-24; Act 12:2

Philip : Mat 10:3; Joh 1:45, Joh 6:5, Joh 14:8; Act 1:13

TSK: Luk 6:15

Matthew : Luk 5:27, Levi, Mat 9:9

Thomas : Joh 11:16, Joh 20:24

James : Act 15:13; Gal 1:19, Gal 2:9; Jam 1:1

Alphaeus : Mat 10:3; Mar 2:14, Mar 3:18; Act 1:13

Simon : Mat 10:4; Mar 3:18, Simon the Canaanite, Act 1:13

TSK: Luk 6:16

Judas the : Mat 10:3, Lebbaeus, Thaddaeus, Mar 3:18, Thaddaeus, Joh 14:22; Jud 1:1

Judas Iscariot : Mat 26:14-16, Mat 27:3-5; Joh 6:70,Joh 6:71; Act 1:16-20,Act 1:25

TSK: Luk 6:17

and a : Mat 4:23-25, Mat 12:15; Mar 3:7-12

the sea : Mat 11:21, Mat 15:21; Mar 3:8, Mar 7:24-31

which : Luk 5:15; Mat 14:14

to be : Psa 103:3, Psa 107:17-20

TSK: Luk 6:18

vexed : Mat 15:22, Mat 17:15; Act 5:16

TSK: Luk 6:19

sought : Num 21:8, Num 21:9; 2Ki 13:21; Mat 9:20,Mat 9:21, Mat 14:36; Mar 3:10, Mar 6:56, Mar 8:22; Joh 3:14, Joh 3:15; Act 5:15, Act 5:16, Act 19:12

for : Luk 8:45, Luk 8:46; Mar 5:30; 1Pe 2:9 *Gr.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 6:1

Second sabbath after the first - See the notes at Mat 12:1. This phrase has given great perplexity to commentators. A "literal"translation would be, "on the Sabbath called "second first,""or second first Sabbath. The word occurs nowhere else. It is therefore exceedingly difficult of interpretation. The most natural and easy explanation is that proposed by Scaliger. The "second day"of the Passover was a great festival, on which the wave-sheaf was offered, Lev 23:11. From "that day"they reckoned "seven weeks,"or seven "Sabbaths,"to the day of Pentecost. The "first"Sabbath after that "second day"was called the "second first,"or the first from the second day of the feast. The "second"Sabbath was called the "second second,"or the second Sabbath from the second day of the feast; the third the "third second,"etc. This day, therefore, on which the Saviour went through the fields, was the first Sabbath that occurred after the second day of the feast.

Rubbing them in their hands - The word "corn"here means wheat or barley, and not maize, as in America. They rubbed it in their hands to separate the grain from the chaff. This was common and allowable. Dr. Thomson (" The Land and the Book ,"vol. ii. p. 510, 511) says: "I have often seen my muleteers, as we passed along the wheat fields, pluck off ears, rub them in their hands, and eat the grains, unroasted, just as the apostles are said to have done. This also is allowable. The Pharisees did not object to the thing itself, only to the time when it was done. They said it was not lawful to do this on the Sabbath-day. It was work forbidden by those who, through their traditions, had made man for the Sabbath, not the Sabbath for man."So Professor Hackett (" Illustrations of Scripture ,"p. 176, 177) says: "The incident of plucking the ears of wheat, rubbing out the kernels in their hands, and eating them Luk 6:1, is one which the traveler sees often at present who is in Palestine at the time of the gathering of the harvest. Dr. Robinson relates the following case: ‘ Our Arabs were an hungered, and, going into the fields, they plucked the ears of grain and did eat, rubbing them in their hands. On being questioned, they said this was an old custom, and no one would speak against it; they were supposed to be hungry, and it was allowed as a charity.’ The Pharisees complained of the disciples for violating the Sabbath, and not any rights of property."

Barnes: Luk 6:8

But he knew there thoughts - He knew their thoughts - their dark, malicious designs - by the question, which they proposed to him, whether it was lawful to heal on the Sabbath-days (Matthew). In "reply"to their question, Jesus asked them whether they would not release a "sheep"on the Sabbath-day if it was fallen into a pit, and also asked "them"whether it was better to do good than to do evil on that day, implying that to "omit"to do "good"was, in fact, doing "evil."

Barnes: Luk 6:11

Were filled with madness - Probably,

1.    Because he had shown his "power"to work a miracle.

2.    Because he had shown his power to do it "contrary"to what "they"thought was right.

3.    Because by doing it he had shown that he was from "God,"and that "they"were therefore "wrong"in their views of the Sabbath. And,

4.    Because he had shown no respect "to their views"of what the law of God demanded.

Pride, obstinacy, malice, and disappointed self-confidence were "all"combined, therefore, in producing madness. Nor were they alone. Men are often enraged because others do good in a way which "they"do not approve of. God gives success to others; and because he has not accommodated himself to "their"views of what is right, and done it in the way which "they"would have prescribed, they are enraged, and filled with envy at people more successful than themselves.

Communed one with another - Spoke together, or laid a plan.

Barnes: Luk 6:12

And it came to pass in those days - The designation of the time here is very general. It means "about"the time when the events occurred which had been just narrated.

He went out into a mountain - Jesus was accustomed to resort to such places to hold communion with God, Mar 6:46. He did it because it was retired, free from interruption, and fitted by impressiveness and grandeur to raise the thoughts to the God that had formed the high hills and the deep-shaded groves.

And continued all night in prayer to God - There has been a difference of opinion about this passage, whether it means that he spent the night in the act of "praying"to God, or in a "place"of prayer. The Jews had places of prayer, called "oratories,"built out of their cities or towns, where they could retire from the bustle of a city and hold communion with God. They were built on the banks of rivers (compare Act 16:13), in groves, or on hills. They were rude inclosures, made by building a rough wall of stone around a level piece of ground, and capable of accommodating a small number who might resort thither to pray. But the more probable opinion is that he spent the whole night in supplication; for:

1. This is the obvious meaning of the passage.

2. The object for which he went out was "to pray."

3. It was an occasion of great importance. He was about to send out his apostles - to lay the foundation of his religion - and he therefore set apart this time especially to seek the divine blessing.

4. It was no unusual thing for Jesus to spend much time in prayer, and we are not to wonder that he passed an entire night in supplication. If it be asked why Jesus should pray "at all"if he was divine, it may be replied that he was also a "man"- a man subject to the same sufferings as others, and, "as a man,"needing the divine blessing. There was no more inconsistency in his "praying"than there was in his "eating."Both were "means"employed for an end, and both were equally consistent with his being divine. But Jesus was also "Mediator,"and as such it was proper to seek the divine direction and blessing. In "this"case he has set us an example that we should follow. In great emergencies, when we have important duties, or are about to encounter special difficulties, we should seek the divine blessing and direction by "prayer."We should set apart an unusual portion of time for supplication. Nay, if we pass the "whole night"in prayer, it should not be charged as enthusiasm. Our Saviour did it. Men of the world often pass whole nights in plans of gain or in dissipation, and shall it be esteemed strange that Christians should spend an equal portion of time in the far more important business of religion?

Barnes: Luk 6:13-16

See the notes at Mat 10:1-4.

Barnes: Luk 6:17

And stood in the plain - It is not affirmed, however, that he stood in the plain when he delivered the following discourse. There has been some doubt whether the following discourse is the same as that recorded in Matt. 5; 6; 7, or whether the Saviour "repeated"the substance of that discourse, and that Luke recorded it as he repeated it. The reasons which have led many to suppose that they refer to the same are:

1.    That the beginning and the close are alike.

2.    That the "substance"of each is the same. And,

3.    That "after"the discourse was delivered, both affirm that Jesus went to Capernaum and healed the servant of the centurion, Mat 8:5-13; Luk 7:1-10.

On the other hand, "Matthew"says that the sermon was delivered on the "mountain"Mat 5:1; it is thought to be implied that "Luke"affirms that it was in the "plain."Matthew says that he "sat;"Luke, that he "stood."Yet there is no reason to suppose that there is a difference in the evangelists. Jesus spent the night on the mountain in prayer. In the morning he descended into the open plain and healed many. While there, as Luke says, he "stood"and received those who came to him, and healed their diseases. There is no impropriety in supposing that, being pressed by multitudes, he retired into the mountain again, or to an eminence in the plain, or to the side of the mountain, where the people might be more conveniently arranged and seated to hear him. There he "sat,"as recorded by Matthew, and delivered the discourse; for it is to be observed that Luke does "not"say that he delivered the sermon "on the plain,"but only that he "healed the sick there."

Tyre and Sidon - See the notes at Mat 11:21.

Barnes: Luk 6:18

Vexed - The word "vex"with us means to provoke, or irritate by petty provocations. Here it means, however, to "afflict,"to "torment"- denoting deep and heavy trials.

Unclean spirits - Demons that were impure and unholy, having a delight in tormenting, and in inflicting painful and loathsome diseases.

Barnes: Luk 6:19

Virtue - Healing power. See the notes at Mar 5:30.

Poole: Luk 6:1

Luk 6:1-5 Christ alleges Scripture in defence of his disciples

plucking the ears of corn on the sabbath day.

Luk 6:6-11 He appeals to reason, and healeth the withered hand

on the sabbath.

Luk 6:12-16 He spendeth the night in prayer, and chooseth the

twelve apostles.

Luk 6:17-19 He healeth divers diseased,

Luk 6:20-26 pronounces blessings and woes,

Luk 6:27-45 teacheth to return good for evil, and other lessons of

moral duty,

Luk 6:46-49 and admonishes to be his disciples in practice, and

not in profession only.

Ver. 1-5. See Poole on "Mat 12:1" , and following verses to Mat 12:8 , and See Poole on "Mar 2:23" , and following verses to Mar 2:28 . There are several guesses what day is here meant, by

the second sabbath after the first The Jews had several sabbaths; besides the seventh day sabbath, which was weekly, all their festival days were called sabbaths. On the fourteenth day of the first month, at evening, began the passover; on the fifteenth day began their feast of unleavened bread, which held seven days, every one of which was called a sabbath; but the first day and the seventh day were to be days of holy convocation, in which no work was to be done that was servile, Lev 23:7 . Then they had their feast of first fruits. Fifty days after that they had their feast of pentecost. Some understand by the second sabbath after the first, the seventh day of the feast of unleavened bread. Others, their second great festival. It is very hard to resolve, and not material for us to know. For the history itself: See Poole on "Mat 12:1" , and following verses to Mat 12:8 .

Poole: Luk 6:6-11

Ver. 6-11. See Poole on "Mat 12:10" , and following verses to Mat 12:13 , See Poole on "Mar 3:1" , and following verses to Mar 3:5 . In both which places we met with the same history, and with some more circumstances. Mark tells us that the subject of their deliberation, what they might do to Jesus, was, how they might destroy him; this the evangelist maketh the effect of their madness, anoiav , and he very properly so calls it. For men to answer arguments and reason with violence, is for them to act like mad men, not like reasonable creatures; yet, to show the degeneracy of human nature, we shall observe there is nothing hath been more ordinary, when men have been conquered by reasoning, and have nothing reasonably to oppose, than to fly to violence, and with swords to cut knots which they cannot untie. Nor can there be a greater evidence of silly and brutish souls, and a baffled cause.

Poole: Luk 6:12

Those who straining this text would interpret the words, en th proseuch , for, the place of prayer, will be concerned to find us out that house of prayer which stood in this mountain, or to tell us where we shall find in holy writ any place but the temple so called, and why it should be said that

he went out into a mountain to pray if it were not to signify unto us, that he sought a privacy and retiredness, which he could not have had in the temple, nor in any other common place for prayer. Those interpreters certainly judge righter that say, that our Saviour, being about to send put his twelve apostles, thought so great a work should not be done without solemn prayers; he therefore seeketh a place of privacy, and goeth thither to spend some more time than ordinary in the duty of prayer, and the evangelist saith that he continued all night; so setting us an example what to do in great affairs, especially such as are the sending out of persons to so great an employment as that of the ministry, and by his own example commending to us what Paul afterwards commanded, Eph 6:18 Col 4:2 , Continue in prayer, and watch in the same with thanksgiving.

Poole: Luk 6:13-16

Ver. 13-16. We have twice already met with these names of the twelve disciples, whom our Saviour called apostles, intending them not only to be with him, and to have a more special communion with him, but also to be sent out with power to preach, baptize, and to work miracles: See Poole on "Mat 10:2" . See Poole on "Mat 10:3" . See Poole on "Mat 10:4" . See Poole on "Mar 3:14" , and following verses to Mar 3:19 . There were amongst them two whose names were Simon: the one Christ named

Peter the other is called

Simon Zelotes here; Simon the Canaanite, by Matthew and Mark. Two whose names were James: the one was the son of Zebedee, the other was

the son of Alphaeus Two whose names were Judas: the one is called Thaddaeus by Mark; Lebbaeus and Thaddaeus, by Matthew;

Judas the brother of James by Luke; (this was the penman of the Epistle of Jude); and

Judas Iscariot, the traitor The other six were all of differing names. What occurs of difficulty as to their names: See Poole on "Mat 10:2" , and following verses to Mat 10:4 . See Poole on "Mar 3:14" , and following verses to Mar 3:19 .

Poole: Luk 6:17-19

Ver. 17-19. Such passages as these we meet with several times in the evangelists, who not writing a particular account of the several miracles wrought, or discourses made, by our Saviour, oftentimes they give us a general account of more than they particularly mention. Some think that Luke refers here to Mar 3:7,8 ; but Mark seemeth rather to refer to a multitude that followed him before he went up to the mountain, which yet might be the same people coming again the next morning, and waiting for Christ’ s coming down from the mountain.

Lightfoot: Luk 6:1

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.   

[On the second sabbath after the first.] I have spoken to this already in notes upon Matthew_12: let me add a few things in this place.  

It is a controversy amongst the Jewish doctors and the Baithuseans, about the exposition of those words that concern the offering of the sheaf of the first-fruits; On the morrow of the sabbath; Lev 23:10-11.  

Gloss: "The Baithuseans desired that the first day of the Passover should be on the sabbath, that the offering of the sheaf might fall on the first day of the week: and that the feast of Pentecost might also fall on the first day of the week. For they interpreted those words, The priest shall wave the sheaf on the morrow of the sabbath; as if the sense of them were, On the morrow of the sabbath of the creation."  

Against this the Rabbins dispute with one consent, and indeed truly enough, affirming, that by the morrow after the sabbath must be understood the morrow after a sabbatical day; or after the first day of the feast. So the Targumist, Siphra; Solomon, Menahem, etc. So also the Greek version. We may see their arguments in Siphra; and Pesikta; and Menacoth; folio 65. 1. The principal argument is that of Rabban Jochanan disputing with a Baithusean in the place last quoted: "One scripture (saith he) saith, You shall number fifty days" (that is, from the day wherein you offer your sheaf unto Pentecost), Lev 23:16. "Another scripture saith, Ye shall count seven sabbaths, Lev 23:14; Deu 16:9. This, if the first day of the feast happen on the sabbath: that, if the first day of the feast happen in the middle of the week.  

His meaning is this: If the first day of the seven-day's feast of the Passover happen on the sabbath, then the sheaf being offered the next day after, the feast of Pentecost will fall on the next day after the seventh sabbath. But if that first day happen in the middle of the week, then, from the offering of the sheaf the next day, we must not count seven sabbaths but fifty days.  

For instance, suppose we the lamb eaten on the third day of the Jewish week, which with us is Tuesday, Wednesday was the first day of the feast; and on Thursday the sheaf was offered; then on Thursday again, accounting fifty days, is the feast of Pentecost. Here seven sabbaths come between, and four days after the last sabbath, before the Pentecost. Where numbering by sabbaths shortens the space of time; but numbering by fifty days fixes the matter beyond scruple. And at once it concludes these two things: I. That the offering of the sheaf was not restrained to the next day after the sabbath, but to the day after the sabbatical day, viz. the first day of the feast. II. That the day of Pentecost was not restrained to the first day of the week, as the Baithuseans would have it, but might fall on any day of the week.  

What should be the Baithuseans' reason why they so earnestly contended to reduce the day of Pentecost always to the morrow after the sabbath, or the first day of the week, is not easy to comprehend. Perhaps he that disputes the matter with Rabban Jochanan gives some hint of it, when he tells us, "Our master Moses loved Israel, and knowing that the feast of Pentecost should be but for one day; did therefore appoint it on the morrow after the sabbath, that Israel might rejoice two days together."  

Whatever the reason was, it is certain they misunderstood that phrase as to the offering the sheaf the morrow after the sabbath; when it was to be understood of the morrow after a sabbatical day. And so the Greek version, and he shall offer the sheaf before the Lord to be accepted for you, on the morrow after the first day of the feast.  

Let us take an instance of this in the last Passover our Saviour kept.  

The paschal lamb was eaten on the fifth day of the week, our Thursday; the first day of the feast was the sixth day of the week, our Friday, the day on which our Lord was crucified. The day declining towards night (about the time that our Lord was buried), they went out that were deputed by the Sanhedrim to reap the sheaf: and on the morrow, that was their sabbath, whiles our Saviour slept in the grave, they offered that sheaf. That day therefore was the second day, and from thence they counted the weeks to Pentecost. And the sabbaths that came between took their name from that second day. The first sabbath after that was the first sabbath after the second day; and the next sabbath after that was the second sabbath after the second day; and so of the rest.  

"The first day of the Passover is called the sabbath; and they counted after that seven sabbaths that had relation to that." Note that, that had relation or alliance.

Lightfoot: Luk 6:12

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.   

[In prayer to God; or In the prayer of God.] Compare this kind of phrase with what is said, Beracoth; folio 7. 1: "R. Jochanan in the name of R. Jose saith, How doth it appear that the holy blessed God doth pray? From thence, that it is said, I will bring them to my holy mountain and make them joyful in the house of 'my' prayer. It is not said of their prayer; but of 'my' prayer. Whence it follows that the holy blessed God doth pray. But how doth he pray? saith Rabh Zutra Bar Tobijah; Rabh saith, Let it be my good pleasure that my mercy overcome my wrath."  

" The holy blessed God made him a tabernacle and prayed in it; as it is said, His tabernacle is in Salem, and his dwellingplace in Zion. Now what doth he say when he prayeth? Let it be my good pleasure that I may see my dwellingplace built."   

I cannot but laugh at their triflings, and yet withal observe the opinion that nation had, and compare it with this phrase, the prayer of God. They will have it that God prays, not by way of supplication, but authority: "So let it be." Thus our blessed Lord sometimes, Father, I will; Joh 17:24. Whether the phrase in this place should be thus interpreted, I do not determine.

Haydock: Luk 6:1

As this chapter is almost verbally like to the 5th, 7th, and 12th of St. Matthew, and the 3d of St. Mark, the reader is referred to these for further explanation. ---

on the second-first sabbath. An obscure passage, on which St. Jerome says to Nepotianus,[1] that he consulted his master, St. Gregory of Nazianzus, but in vain. St. John Chrysostom, Hom. xl. in Matt., takes it for a double feast, or a double rest: by which we may either understand a sabbath, and another feast concurring on the same day; or a sabbath and a feast immediately succeeding to each other. Theophylactus says the same; and that then the latter day, on which they were to rest, was called the second-first. Others say that when the Jews kept their solemn paschal feast for seven days, the last day was called the second-first, because it was kept with equal solemnity as the first day had been. See Maldonatus. Later interpreters have found out other expositions, of which the most plausible seems to be, that by the second-first sabbath may be understood the feast of Pentecost (which also happened when corn was ripe in Palestine). To understand this we must take notice, that the Jews had three great and solemn feasts: 1. That of the Pasch, or the great paschal feast, with the seven days of unleavened bread; the 2d. was the great feast of Pentecost; and the 3d. was the feast, called of tabernacles. It is supposed then that the paschal feast was called the first-first sabbath, that Pentecost was called the second-first sabbath, and that of tabernacles the third-first, or great sabbath. (Witham)

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[BIBLIOGRAPHY]

In Sabbato secundo-primo Greek: en sabbato deuteroproto. See St. John Chrysostom, Hom. xl. in Matt. in the Latin edition, in the Greek of Savil Greek: om lth p. 262, tom. ii. Greek: otan e argia e, kai tou sabbatou tou kuriou, kai eteras eortes diadechomenes. See St. Hieron.[St. Jerome,] ad Nepotianum. tom. iv, part 2, p. 262. Ed. Ben.

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Haydock: Luk 6:2

The Scribes and Pharisees boasted much, as do many modern teachers, of their great knowledge of Scriptures, but our Saviour often sheweth their profound ignorance. (Bristow)

Haydock: Luk 6:13

These twelve Christ chose as individual companions and domestics. To these he committed the charge of founding and governing his Church. He sent them as legates, or ambassadors, (for this is the import of the word apostle ) to all the world. Hence their power was more universal than that of bishops, which is confined to their own dioceses or districts. The jurisdiction of the apostles was not limited to place. (Tirinus) ---

This power which Jesus Christ delegated to his apostles, and which was for the benefit and regulation of the universal Church in all future ages, the apostles, in their turn, delegated to their successors in the ministry, with such regulations and limitations as have been judged in the Holy Ghost necessary for the proper government of the spiritual kingdom of God upon earth. And it is the height of presumption to question any ordinations that come to us with the authority of the Catholic Church: for, "whatever the Church says, is true; whatever she permits is lawful; whatever she forbids, is evil; whatever she ordains, is holy; whatever she institutes, is good." (St. Augustine) ---

How futile then is the objection of Calvin, who pretends that an apostle, being nothing but a legate, can make no laws, nor prescribe or teach any thing not expressed in his mandatum! (Calvin, Inst. lib. iv. chap. 8)

Haydock: Luk 6:16

Judas, surnamed Thaddeus in St. Matthew x. 3. and in St. Mark iii. 18. At the head of his epistle he styles himself Judas, brother of James. (Bible de Vence)

Haydock: Luk 6:17

To a more extended and even part of the mountain, as we learn from comparing this text with St. Matthew v. 1. as it was from the mountain that Jesus Christ addressed to the people the following discourse. (Bible de Vence)

Gill: Luk 6:1

And it came to pass on the second sabbath day after the first,.... Or "second first sabbath", concerning which interpreters are greatly divided. Some think, that it was either the seventh day of the feast of unleavened bread, or the eighth day of the feast of tabernacles. Others, that it was the sabbath which fell that year on the day of Pentecost; and that as there were three grand festivals among the Jews, the feasts of passover, Pentecost, and tabernacles; so when the sabbath day fell on the feast of the passover, it was called the first prime sabbath, when on the feast of Pentecost, it was called the second prime sabbath, and when on the feast of tabernacles, the third prime sabbath. Others have been of opinion, that as the Jews had two beginnings of their year, the one on civil accounts in Tisri, the other on ecclesiastical accounts in Nisan; so the first sabbath in Tisri was called the first first sabbath, and that in Nisan, which was this, the second first sabbath: but what seems most likely is, that this sabbath was, as it may be rendered, "the first sabbath after the second"; that is, the first sabbath after the second day of the passover, when the sheaf of the firstfruits was offered, and harvest might be begun; which suits well with ears of corn being ripe at this time, which the disciples rubbed. So the Jews reckoned the seven weeks from thence to Pentecost by sabbaths; the first after the second day they called the second first, or the first after the second day; the second they called the second second; and the third was named the second third; and so on, the second fourth, the second fifth, the second sixth, and second seventh, which brought on Pentecost, when the harvest was ended. So in the Jewish liturgies, there are collects for the first sabbath after the passover, and for the second sabbath after the passover, and so on to the sabbath before Pentecost. The eastern versions, Syriac, Arabic, Persic, and Ethiopic, not knowing what should be meant by it, have only rendered it, "on the sabbath day", as in Mat_. 12:1. See Gill on Mat 12:1.

That he went through the corn fields; that is, Jesus, as the Syriac, Persic, and Ethiopic versions:

and his disciples plucked the ears of corn, and did eat, rubbing them in their hands: after they had plucked them they rubbed them in their hands to get clean off the husk or beard, that were on them, and then ate the grains. And as plucking of the ears of corn was forbidden on a sabbath day; see Gill on Mat 12:2, so was rubbing them; though if they were rubbed before, the chaff might be blown off from them in the hand, and eat on the sabbath day: the rule is this ^l;

"he that rubs ears of corn on the evening of the sabbath, (i.e. on the sixth day,) may blow them from hand to hand on the morrow, and eat''

But the disciples both plucked them, and rubbed them, and blew away the chaff from them on the sabbath day, and therefore were complained of by the Pharisees.

Gill: Luk 6:2

And certain of the Pharisees said unto them,.... Unto the disciples. The Evangelists Matthew and Mark say, that they said this to Jesus: no doubt but they said it to both, first to one, and then to the other; probably last of all to Christ, who returned an answer to it:

why do ye that which is not lawful on the sabbath day? as to pluck ears of corn, and rub them, and eat them; See Gill on Mat 12:2

Gill: Luk 6:3-4

And Jesus answering them, said,.... For they brought the charge against the disciples to him, being desirous to know what he would say, and that they might have something to accuse him of; and who, at once, took up the cause of his disciples, and vindicated them, by observing what David did, when he, and his men were an hungry; how that he went into the tabernacle, and took the showbread, and ate of it, and gave it to his men, who also ate of it; which, according to the law, was only allowed to priests; and by taking notice of another instance, which this evangelist does not relate; namely, how on the sabbath days the priests, by doing various servile works, profaned the sabbath day, and yet were not charged with any blame; See Gill on Mat 12:3. See Gill on Mat 12:4. See Gill on Mat 12:5.

Gill: Luk 6:5

And he said unto them,.... He adds this at the close of the instances he gave, at the end of his vindication of his disciples, and discourse with the Pharisees, as a full answer to their cavils;

that the son of man is Lord also of the sabbath; and may do what he will, and suffer his disciples to do whatever he pleases on that day; See Gill on Mat 12:8.

Gill: Luk 6:6

And it came to pass also on another sabbath,.... Whether the following sabbath, or some time after, is not certain,

that he entered into the synagogue. The Arabic version reads, "into their synagogue", as in Mat 12:9 the synagogue of the Jews; in what place, whether at Capernaum, or some other city of Galilee, is not so clear:

and taught; explained the Scriptures to the people, and instructed them in the doctrines of the Gospel:

and there was a man whose right hand was withered; who was in the synagogue, and one of his hearers; See Gill on Mat 12:10

Gill: Luk 6:7

And the Scribes and Pharisees watched him,.... See Gill on Mar 3:2.

whether he would heal on the sabbath day: there being such an object before him:

that they might find an accusation against him; as they had before against his disciples.

Gill: Luk 6:8

But he knew their thoughts,.... Being the omniscient God; though they had said nothing of their intentions, he knew what they designed, should he heal the man with his withered hand, as they expected he would:

and said to the man which had the withered hand, rise up, and stand forth in the midst. The Syriac and Persic versions add, "of the synagogue", and which is the true sense; See Gill on Mar 3:3.

and he arose and stood forth; he rose up from his seat, and stood up in the midst of the synagogue, and of the people, that he might be seen of all.

Gill: Luk 6:9

Then said Jesus unto them,.... The Scribes and Pharisees, who were watching him, and whose thoughts, and the reasonings of their minds, purposes, and intentions, he full well knew:

I will ask you one thing; or question, as they had asked him one before; Mat 12:10

is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? See Gill on Mar 3:4 to which may be added, that to save life on the sabbath day was agreeable to their own canons: there were many things which they allowed might be done on the sabbath day, when life was in danger, which otherwise were not lawful; See Gill on Mat 12:8.

Gill: Luk 6:10

And looking round about upon them all,.... The Scribes and Pharisees, and the rest of the people in the synagogue; See Gill on Mar 3:5.

he said to the man; who had the withered hand,

stretch forth thy hand, and he did so; he stretched it out, as the Syriac and Persic versions render it, which he was not able to do before:

and his hand was restored well as the other; the phrase, "well as the other", is left out in one copy, and in the Vulgate Latin version; and so is the word "well" in the Syriac and Arabic versions; and the word "immediately" is added in the Ethiopic version. And certain it is, that his withered hand was restored sound and well as the other, directly.

Gill: Luk 6:11

And they were filed with madness,.... Both at the cure, and because they could not answer him; nor properly fix a charge upon him, or accuse him before the people, without bringing their resentments on them:

and communed one with another what they might do with Jesus: this they did after they came out of the synagogue, and when with the Herodians, as in See Gill on Mar 3:6.

Gill: Luk 6:12

And it came to pass in those days,.... When Christ was teaching by the lake of Gennesaret, or in one or other of the cities of Galilee near that place:

that he went out; of the synagogue and city where he had been:

into a mountain to pray; for the sake of solitude, and which lay near the sea of Tiberias; See Gill on Mat 14:23.

and continued all night in prayer to God; or "with" God, as the Ethiopic version renders it; or "in the prayer of God" as the phrase may be literally rendered; not in a prayer of God's making; though the Jews ^m sometimes speak of the prayer of God, and give us a form of it: but either this respects the object of his prayer; it was made to God, as our translation suggests; or the nature, matter, and manner of it: it was a divine prayer, it regarded divine things, and was put up in a very fervent manner, and with great vehemence; so the coals of love or jealousy are said to be "coals of fire, which hath שלהבת יה, the flame of Jehovah"; that is as we render it, "a most vehement flame", Son 8:6 In like manner, "prayer of God" is a most vehement prayer; strong cries sent up to God with great eagerness and importunity, fervency, and devotion; and such was Christ's prayer, and in which he continued all night: unless by the prayer of God should be meant, as is thought by many, an house of prayer to God, in which Christ lodged all night, and spent it in prayer to God in it. Certain it is, the Jews had their "proseuchre", or prayer houses. Philo the Jew ⁿ often speaks of them, and so does Josephus ^o; and there seems to be mention made of them in the Talmudic writings: when R. Jochanan ben Zaccai came to Vespasian, in his camp before Jerusalem, Vespasian asked him, what he should give him? he replied ^p,

"I desire nothing of thee but this "Jabneh", (a famous university,) that I may teach in it the disciples, and fix in it תפלה, "an oratory", or "prayer house", and do in it, all the commandments said in the law.''

And in another place ^q,

"R. Judah says, that Samuel said it is free for a man to make water within four cubits, של תפילה, which I should choose to render, "of the proseucha", or "prayer house":''

though the Gemarists afterwards, and so the gloss seem to explain it of the time after prayer, in which a man should wait before he evacuates, even as long as he might go the length of four cubits. Juvenal ^r has reference to one of these oratories, when he says, "in qua te qucero proseucha?" and in one of these, it is very likely, Christ was in prayer all night long; for by the sea side, and by the side of rivers, these oratories were used to be; Act 16:13.

Gill: Luk 6:13

And when it was day,.... Or morning; having spent the whole night in prayer to God, no doubt for his disciples, whom he was about to send forth as his apostles, to preach his Gospel, and work miracles, and for their success therein:

he called unto him his disciples; the whole company of them, as in Luk 6:17 all that were his followers, and professed to believe in him, or as many as he pleased; see Mar 3:13.

And of them he chose twelve; and ordained them, and sent them out to preach, heal sicknesses, and cast out devils:

whom he also named apostles; or "messengers", from their being sent by him on such important business; and their names are as follow.

Gill: Luk 6:14

Simon, whom he also named Peter,.... Which signifies a rock, or stone, as Cephas also does, see Joh 1:42 from his constancy, steadfastness, and solidity:

and Andrew his brother; who was called at the same time with him, and were brethren, both in nature and grace:

James and John: the two sons of Zebedee, who were called next:

Philip and Bartholomew; the latter of these is by some thought to be Nathanael.

Gill: Luk 6:15

Matthew and Thomas,.... The first of these was a publican, and who also was called Levi; and the latter had besides the name of Didymus, and was he that was so unbelieving of Christ's resurrection:

James the son of Alphaeus; sometimes called James the less, and the brother of our Lord: and

Simon called Zelotes; or the Canaanite; See Gill on Mat 10:4.

Gill: Luk 6:16

And Judas the brother of James,.... Of that James, that was the son of Alphaeus; though the Syriac and Arabic versions call him "the son of James", very wrongly: this Judas was also called Thaddaeus and Lebbaeus, and is the writer of the epistle that bears his name:

and Judas Iscariot, which also was the traitor; both his surname and his character are mentioned, to distinguish him from the other Judas: it is easy to observe, that these twelve are mentioned by pairs, or couples, and so they were sent out, two by two; see Mar 6:7 as were also the seventy disciples afterwards; see Luk 10:1 There seems to be an allusion to the pairs and couples of the Jewish fathers and doctors, who in their succession are thus paired: Jose ben Joezer, and Joseph ben Jochauan; Joshua ben Perachia, and Nathan the Arbelite; Simeon ben Shetach, and Judah ben Tabai; Shemain and Abtalion; the two sons of Bethira, whose names were Judah and Joshua; Hillell and Shammai ^s: all before Christ's time.

Gill: Luk 6:17

And he came down with them,.... With the twelve apostles, from the top of the mountain, where he had been praying all night, and where he had been that morning, ordaining, and giving instructions to the twelve he had chosen:

and stood in the plain; in a lower part of the mountain, in a plain place on it; which was large, and capable of holding a great number of people; for it was still upon the mount, that Christ taught his disciples, and said many of the things hereafter mentioned in this chapter; see Mat 5:1.

And the company of his disciples: not only the twelve, but the large number out of which he had chosen twelve;

and a great multitude of people; who were hearers of him, and attendants on him, and who had a great esteem for him, though they were not as yet of the number of his disciples; who came

out of all Judea, and Jerusalem, and from the sea coast of Tyre and Sidon: drawn from these several parts by the fame of him, some for one thing, and some another; some of

which came to hear him: to hear him preach, and that they might know what manner of doctrine he taught: and others of them,

to be healed of their diseases; their bodily diseases, and some came perhaps for both.

Gill: Luk 6:18

And they that were vexed with unclean spirits,.... Were possessed with devils, and sadly tormented and afflicted by them:

and they were healed: both such that had bodily diseases, and were under diabolical possessions.

Gill: Luk 6:19

And the whole multitude sought to touch him,.... That is, the multitude of those that were sick and possessed; for they were persuaded, and they found it true by experience, that if they could but touch any part of his body, or his garments, they should be cured of their diseases:

for there went virtue out of him; in great abundance, as water from a fountain; without his speaking a word, or using any gesture, such as laying his hands on them:

and they were healed; in this secret and private way, of whatsoever disease they were afflicted with.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 6:1

¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

² tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

³ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

⁴ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

⁵ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

NET Notes: Luk 6:2

¹ sn See the note on Pharisees in 5:17.

² tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

³ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

NET Notes: Luk 6:3

¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

NET Notes: Luk 6:4

¹ tn Grk “and took.”

² tn Grk “the bread of presentation.”

sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).

³ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

⁴ tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

⁵ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

sn See 1 Sam 21:1-6.

NET Notes: Luk 6:5

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.

NET Notes: Luk 6:6

¹ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ sn See the note on synagogues in 4:15.

⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

⁵ tn Grk “a man was there and his right hand was withered.”

sn Withered means the man’s hand was shrunken and paralyzed.

NET Notes: Luk 6:7

¹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

² sn See the note on Pharisees in 5:17.

³ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁵ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

⁶ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

NET Notes: Luk 6:8

¹ tn Here the conjunction δέ (de) has been translated as contrastive.

² sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

³ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

⁴ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

⁵ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

NET Notes: Luk 6:9

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

NET Notes: Luk 6:10

¹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

³ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

⁴ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

⁵ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

NET Notes: Luk 6:11

¹ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

² tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

NET Notes: Luk 6:12

¹ tn Grk “Now it happened that in.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

⁴ sn This is the only time all night prayer is mentioned in the NT.

⁵ tn This is an objective genitive, so prayer “to God.”

NET Notes: Luk 6:13

¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

² sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

NET Notes: Luk 6:14

¹ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

² sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

NET Notes: Luk 6:15

¹ sn This is the “doubting Thomas” of John 20:24-29.

² sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).

NET Notes: Luk 6:16

¹ sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

NET Notes: Luk 6:17

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

³ tn Grk “large crowd.”

⁴ tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

⁵ tn Grk “and.”

⁶ tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁸ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

⁹ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

map For location see Map1 A1; JP3 F3; JP4 F3.

¹⁰ sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.

NET Notes: Luk 6:18

¹ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

² sn Unclean spirits refers to evil spirits. See Luke 4:33.

NET Notes: Luk 6:19

¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

² sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

Geneva Bible: Luk 6:1

And ^{( 1 )} it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples ^{( a )} plucked the ears of corn, and did eat, rubbing [them] in [their] hands.

^{( 1 )} Christ shows against the superstitious, who dwell on every trifling matter, that the law of the very sabbath was not given to be kept without exception: much less that the salvation of man should consist in the outward keeping of it.

^{( a )} Epiphanius notes well in his treatise, where he refutes Ebion, that the time when the disciples plucked the ears of the corn was in the feast of unleavened bread. Now, in those feasts which were kept over a period of many days, as the feast of tabernacles and passover, their first day and the last were very solemn; see (Lev. 23:1-44). Luke then fitly calls the last day the second sabbath, though Theophylact understands it to be any of the sabbaths that followed the first.

Geneva Bible: Luk 6:6

^{( 2 )} 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.

^{( 2 )} Charity is the rule of all ceremonies.

Geneva Bible: Luk 6:9

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 ^{( b )} destroy [it]?

^{( b )} Whoever does not help his neighbour when he can, he kills him.

Geneva Bible: Luk 6:12

^{( 3 )} 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.

^{( 3 )} In using earnest and long prayer in choosing twelve of his own company to the office of the apostleship, Christ shows how religiously we ought to behave ourselves in the choice of ecclesiastical persons.

Geneva Bible: Luk 6:17

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 Judaea and Jerusalem, and from the ^{( c )} sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;

^{( c )} From all the sea coast, which is called Syrophoenecia.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 6:1-49

1 Christ reproves the Pharisees;

12 chooses apostles;

17 heals the diseased;

20 preaches to his disciples before the people.

MHCC: Luk 6:1-5

Christ justifies his disciples in a work of necessity for themselves on the sabbath day, and that was plucking the ears of corn when they were hungry. But we must take heed that we mistake not this liberty for leave to commit sin. Christ will have us to know and remember that it is his day, therefore to be spent in his service, and to his honour.

MHCC: Luk 6:6-11

Christ was neither ashamed nor afraid to own the purposes of his grace. He healed the poor man, though he knew that his enemies would take advantage against him for it. Let us not be drawn either from our duty or from our usefulness by any opposition. We may well be amazed, that the sons of men should be so wicked.

MHCC: Luk 6:12-19

We often think one half hour a great deal to spend in meditation and secret prayer, but Christ was whole nights engaged in these duties. In serving God, our great care should be not to lose time, but to make the end of one good duty the beginning of another. The twelve apostles are here named; never were men so privileged, yet one of them had a devil, and proved a traitor. Those who have not faithful preaching near them, had better travel far than be without it. It is indeed worth while to go a great way to hear the word of Christ, and to go out of the way of other business for it. They came to be cured by him, and he healed them. There is a fulness of grace in Christ, and healing virtue in him, ready to go out from him, that is enough for all, enough for each. Men regard the diseases of the body as greater evils than those of their souls; but the Scripture teaches us differently.

Matthew Henry: Luk 6:1-11

These two passages of story we had both in Matthew and Mark, and they were there laid together (Mat 12:1; Mar 2:23; Mar 3:1), because, though happening at some distance of time from each other, both were designed to rectify the mistakes of the scribes and Pharisees concerning the sabbath day, on the bodily rest of which they laid greater stress and required greater strictness than the Law-giver intended. Here,

I. Christ justifies his disciples in a work of necessity for themselves on that day, and that was plucking the ears of corn, when they were hungry on that day. This story here has a date, which we had not in the other evangelists; it was on the second sabbath after the first (Luk 6:1), that is, as Dr. Whitby thinks is pretty clear, the first sabbath after the second day of unleavened bread, from which day they reckoned the seven weeks to the feast of pentecost; the first of which they called Sabbaton deuteroprōton , the second deuterodeuteron , and so on. Blessed be God we need not be critical in this matter. Whether this circumstance be mentioned to intimate that this sabbath was thought to have some peculiar honour upon it, which aggravated the offence of the disciples, or only to intimate that, being the first sabbath after the offering of the first fruits, it was the time of the year when the corn was nearly ripe, is not material. We may observe, 1. Christ's disciples ought not to be nice and curious in their diet, at any time, especially on sabbath days, but take up with what is easiest got, and be thankful. These disciples plucked the ears of corn, and did eat (Luk 6:1); a little served them, and that which had no delicacy in it. 2. Many that are themselves guilty of the greatest crimes are forward to censure others for the most innocent and inoffensive actions, Luk 6:2. The Pharisees quarrelled with them as doing that which it was not lawful to do on the sabbath days, when it was their own practice to feed deliciously on sabbath days, more than on all other days. 3. Jesus Christ will justify his disciples when they are unjustly censured, and will own and accept of them in many a thing which men tell them it is not lawful for them to do. How well is it for us that men are not to be our judges, and that Christ will be our Advocate! 4. Ceremonial appointments may be dispensed with, in cases of necessity; as the appropriating of the showbread to the priests was dispensed with, when David was by Providence brought into such a strait that he must have either that or none, Luk 6:3, Luk 6:4. And, if God's own appointments might be thus set aside for a greater good, much more may the traditions of men. 5. Works of necessity are particularly allowable on the sabbath day; but we must take heed that we turn not this liberty into licentiousness, and abuse God's favourable concessions and condescensions to the prejudice of the work of the day. 6. Jesus Christ, though he allowed works of necessity on the sabbath day, will notwithstanding have us to know and remember that it is his day, and therefore is to be spent in his service and to his honour (Luk 6:5): The Son of man is Lord also of the sabbath. In the kingdom of the Redeemer, the sabbath day is to be turned into a Lord's day; the property of it is, in some respects, to be altered, and it is to be observed chiefly in honour of the Redeemer, as it had been before in honour of the Creator, Jer 16:14, Jer 16:15. In token of this, it shall not only have a new name, the Lord's day (yet not forgetting the old, for it is a sabbath of rest still) but shall be transferred to a new day, the first day of the week.

II. He justifies himself in doing works of mercy for others on the sabbath day. Observe in this, 1. Christ on the sabbath day entered into the synagogue. Note, It is our duty, as we have opportunity, to sanctify sabbaths in religious assemblies. On the sabbath there ought to be a holy convocation; and our place must not be empty without very good reason. 2. In the synagogue, on the sabbath day, he taught. Giving and receiving instruction from Christ is very proper work for a sabbath day, and for a synagogue. Christ took all opportunities to teach, not only his disciples, but the multitude. 3. Christ's patient was one of his hearers. A man whose right hand was withered came to learn from Christ. Whether he had any expectation to be healed by him does not appear. But those that would be cured by the grace of Christ must be willing to learn the doctrine of Christ. 4. Among those who were the hearers of Christ's excellent doctrine, and the eye-witnesses of his glorious miracles, there were some who came with no other design than to pick quarrels with him, Luk 6:7. The scribes and Pharisees would not, as became generous adversaries, give him fair warning that, if he did heal on the sabbath day, they would construe it into a violation of the fourth commandment, which they ought in honour and justice to have done, because it was a case without precedent (none having ever cured as he did), but they basely watched him, as the lion does his prey, whether he would heal on the sabbath day, that they might find an accusation against him, and surprise him with a prosecution. 5. Jesus Christ was neither ashamed nor afraid to own the purposes of his grace, in the face of those who, he knew, confronted them, Luk 6:8. He knew their faults, and what they designed, and he bade the man rise, and stand forth, hereby to try the patient's faith and boldness. 6. He appealed to his adversaries themselves, and to the convictions of natural conscience, whether it was the design of the fourth commandment to restrain men from doing good on the sabbath day, that good which their hand finds to do, which they have an opportunity for, and which cannot so well be put off to another time (Luk 6:9): Is it lawful to do good, or evil, on the sabbath days? No wicked men are such absurd and unreasonable men as persecutors are, who study to do evil to men for doing good. 7. He healed the poor man, and restored him to the present use of his right hand, with a word's speaking, though he knew that his enemies would not only take offence at it, but take advantage against him for it, Luk 6:10. Let not us be drawn off, either from our duty or usefulness, by the oppression we meet with in it. 8. His adversaries were hereby enraged so much the more against him, Luk 6:11. Instead of being convinced by this miracle, as they ought to have been, that he was a teacher come from God, - instead of being brought to be in love with him as a benefactor to mankind, - they were filled with madness, vexed that they could not frighten him from doing good, or hinder the growth of his interest in the affections of the people. They were mad at Christ, mad at the people, mad at themselves. Anger is a short madness, malice is a long one; impotent malice, especially disappointed malice; such was theirs. When they could not prevent his working this miracle, they communed one with another what they might do to Jesus, what other way they might take to run him down. We may well stand amazed at it that the sons of men should be so wicked as to do thus, and that the Son of God should be so patient as to suffer it.

Matthew Henry: Luk 6:12-19

In these verses, we have our Lord Jesus in secret, in his family, and in public; and in all three acting like himself.

I. In secret we have him praying to God, Luk 6:12. This evangelist takes frequent notice of Christ's retirements, to give us an example of secret prayer, by which we must keep up our communion with God daily, and without which it is impossible that the soul should prosper. In those days, when his enemies were filled with madness against him, and were contriving what to do to him, he went out to pray; that he might answer the type of David (Psa 109:4), For my love, they are my adversaries; but I give myself unto prayer. Observe, 1. He was alone with God; he went out into a mountain, to pray, where he might have no disturbance or interruption given him; we are never less alone than when we are thus alone. Whether there was any convenient place built upon this mountain, for devout people to retire to for their private devotions, as some think, and that that oratory, or place of prayer, is meant here by hē proseuchē tou theou , to me seems very uncertain. He went into a mountain for privacy, and therefore, probably, would not go to a place frequented by others. 2. He was long alone with God: He continued all night in prayer. We think one half hour a great deal to spend in the duties of the closet; but Christ continued a whole night in meditation and secret prayer. We have a great deal of business at the throne of grace, and we should take a great delight in communion with God, and by both these we may be kept sometimes long at prayer.

II. In his family we have him nominating his immediate attendants, that should be the constant auditors of his doctrine and eye-witnesses of his miracles, that hereafter they might be sent forth as apostles, his messengers to the world, to preach his gospel to it, and plant his church in it, Luk 6:13. After he had continued all night in prayer, one would have thought that, when it was day, he should have reposed himself, and got some sleep. No, as soon as any body was stirring, he called unto him his disciples. In serving God, our great care should be, not to lose time, but to make the end of one good duty the beginning of another. Ministers are to be ordained with prayer more than ordinarily solemn. The number of the apostles was twelve. Their names are here recorded; it is the third time that we have met with them, and in each of the three places the order of them differs, to teach both ministers and Christians not to be nice in precedency, not in giving it, much less in taking it, but to look upon it as a thing not worth taking notice of; let it be as it lights. He that in Mark was called Thaddeus, in Matthew Lebbeus, whose surname was Thaddeus, is here called Judas the brother of James, the same that wrote the epistle of Jude. Simon, who in Matthew and Mark was called the Canaanite, is here called Simon Zelotes, perhaps for his great zeal in religion. Concerning these twelve here named we have reason to say, as the queen of Sheba did of Solomon's servants, Happy are thy men, and happy are these thy servants, that stand continually before thee, and hear thy wisdom; never were men so privileged, and yet one of them had a devil, and proved a traitor (Luk 6:16); yet Christ, when he chose him, was not deceived in him.

III. In public we have him preaching and healing, the two great works between which he divided his time, Luk 6:17. He came down with the twelve from the mountain, and stood in the plain, ready to receive those that resorted to him; and there were presently gathered about him, not only the company of his disciples, who used to attend him, but also a great multitude of people, a mixed multitude out of all Judea and Jerusalem. Though it was some scores of miles from Jerusalem to that part of Galilee where Christ now was, - though at Jerusalem they had abundance of famous rabbin, that had great names, and bore a mighty sway, - yet they came to hear Christ. They came also from the sea-coast of Tyre and Sidon. Though they who lived there were generally men of business, and though they bordered upon Canaanites, yet there were some well affected to Christ; such there were dispersed in all parts, here and there one. 1. They came to hear him and he preached to them. Those that have not good preaching near them had better travel far for it than be without it. It is worth while to go a great way to hear the word of Christ, and to go out of the way of other business for it. 2. They came to be cured by him, and he healed them. Some were troubled in body, and some in mind; some had diseases, some had devils; but both the one and the other, upon their application to Christ, were healed, for he has power over diseases and devils (Luk 6:17, Luk 6:18), over the effects and over the causes. Nay, it should seem, those who had no particular diseases to complain of yet found it a great confirmation and renovation to their bodily health and vigour to partake of the virtue that went out of him; for (Luk 6:19) the whole multitude sought to touch him, those that were in health as well as those that were sick, and they were all, one way or other, the better for him: he healed them all; and who is there that doth not need, upon some account or other, to be healed? There is a fulness of grace in Christ, and healing virtue in him, and ready to go out from him, that is enough for all, enough for each.

Barclay: Luk 6:1-5

This is the first of two incidents which show the opposition to Jesus rapidly coming out into the open and which make it clear that the immediate charge against him was that he was a breaker of the Sabbath law. He and his disciples were passing Along one of the paths which intersected the corn fields. The fact that the disciples plucked the ears of corn was in itself no crime. One of the merciful laws of the Old Testament laid it down that anyone passing through a corn field was free to pluck the corn so long as he did not put a sickle into it (Deu 23:25). On any other day there would have been no complaint; but this was the Sabbath. Four of the forbidden kinds of work were reaping, threshing, winnowing, and preparing food; and technically the disciples had broken every one of them. By plucking the corn they were guilty of reaping; by rubbing it in their hands of threshing; by flinging away the husks of winnowing; and the very fact that they ate it showed that they had prepared food on the Sabbath. To us the whole thing seems fantastic; but we must remember that to a strict Pharisee this was deadly sin; rules and regulations had been broken; this was a matter of life and death.

They made their accusation and Jesus quoted the Old Testament to them. He quoted the incident in 1Sa 21:1-6when David and his comrades, when they were very hungry, ate the shewbread of the Tabernacle. A better name for it is the Bread of the Presence. Every Sabbath morning there were laid before God twelve wheaten loaves baked of flour sieved no fewer than eleven times. There was one loaf for every tribe. In the time of Jesus these loaves were laid on a table of solid gold, three feet long, one and a half feet broad, and nine inches high. The table stood lengthwise along the northern side of the Holy Place. The bread stood for the very presence of God and none but the priests might eat of it (Lev 24:5-9). But David's need had taken precedence over rules and regulations.

The Rabbis themselves said, "The Sabbath is made for you and not you for the Sabbath." That is to say at their highest and their best the Rabbis admitted that human need abrogated ritual law. If that be so, how much more is the Son of Man, with his heart of love and mercy, Lord of the Sabbath? How much more can he use it for his purposes of love? But the Pharisees had forgotten the claims of mercy because they were immersed in their rules and regulations. It is most significant that they were watching Jesus and his disciples as they passed through the corn fields. Clearly they were spying; from now on every act of Jesus' life was to be scrutinised by those bleak and critical and hostile eyes.

This passage contains a great general truth. Jesus said to the Pharisees, "Have you not read what David did?" The answer of course was, "Yes"--but they had never seen what it meant. It is possible to read scripture meticulously, to know the Bible inside out from cover to cover, to be able to quote it verbatim and to pass any examination on it--and yet completely miss its real meaning. Why did the Pharisees miss the meaning--and why do we so often miss it?

(i) They did not bring to scripture an open mind. They came to scripture not to learn God's will but to find proof texts to buttress up their own ideas. Far too often men have taken their theology to the Bible instead of finding their theology in the Bible. When we read scripture we must say, not, "Listen, Lord, for thy servant is speaking," but, "Speak, Lord, for thy servant is listening."

(ii) They did not bring a needy heart. The man who comes with no sense of need always misses the deepest meaning of scripture. When need awakens, the Bible is a new book. When Bishop Butler was dying he was troubled. "Have you forgotten, my lord," said his chaplain, "that Jesus Christ is a saviour?" "But," said the dying bishop, "how can I know that he is a saviour for me?" "It is written," said the chaplain, "him that cometh unto me I will in nowise cast out." And Butler answered, "I have read these words a thousand times and I never saw their meaning until now. Now I die in peace." The sense of need unlocked for him the treasury of scripture.

When we read God's book we must bring to it the open mind and the needy heart--and then to us also it will be the greatest book in the world.

Barclay: Luk 6:6-11

By this time the opposition to Jesus was quite open. He was teaching in the synagogue on the Sabbath day and the scribes and Pharisees were there with the set purpose of watching him so that, if he healed, they could charge him with breaking the Sabbath. There is this interesting touch. If we compare the story in Mat 12:10-13and Mar 3:1-6with Luke's version, we find that only Luke tells us that it was the man's right hand which was withered. There speaks the doctor, interested in the details of the case.

In this incident Jesus openly broke the law. To heal was to work and work was prohibited on the Sabbath day. True, if there was any danger to life, steps might be taken to help a sufferer. For instance, it was always legal to treat diseases of the eye or throat. But this man was in no danger of his life; he might have waited until the next day without peril. But Jesus laid down the great principle that, whatever the rules and regulations may say, it is always right to do a good thing on the Sabbath day. He asked the piercing questions, "Is it legal to save life or to destroy it on the Sabbath?" That must have struck home, for while he was seeking to help the life of the man, they were doing all they could to destroy him. It was he who was seeking to save and they who were seeking to destroy.

In this story there are three characters.

(i) There is the man with the withered hand. We can tell two things about him.

(a) One of the apocryphal gospels, that is, one which never gained admission into the New Testament, tells us that he was a stone mason and he came to Jesus, begging his help and saying, "I was a stone mason earning my living with my hand; I beseech you, Jesus, give me back my health that I may not have to beg my bread with shame." He was a man who wanted to work. God always looks with approval on the man who wants to do an honest day's work.

(b) He was a man who was prepared to attempt the impossible. He did not argue when Jesus told him to stretch out his useless hand; he tried and, in the strength Jesus gave him, he succeeded. Impossible is a word which should be banished from the vocabulary of the Christian. As a famous scientist said, "The difference between the difficult and the impossible is only that the impossible takes a little longer to do."

(ii) There is Jesus. There is in this story a glorious atmosphere of defiance. Jesus knew that he was being watched but without hesitation he healed. He bade the man stand out in the midst. This thing was not going to be done in a corner. There is a story of one of Wesley's preachers who proposed to preach in a hostile town. He hired the town-crier to announce the meeting and the town-crier announced it in a terrified whisper. The preacher took the bell from him and rang it and thundered out. "Mr. So and So will preach in such and such a place and at such and such a time to-night--and I am the man." The real Christian displays with pride the banner of his faith and bids the opposition do its worst.

(iii) There are the Pharisees. Here were men who took the quite extraordinary course of hating a man who had just cured a sufferer. They are the outstanding example of men who loved their rules and regulations more than they loved God. We see this happen in churches over and over again. Disputes are not about the great matters of the faith but about matters of church government and the like. Leighton once said, "The mode of church government is unconstrained; but peace and concord, kindness and goodwill are indispensable." There is an ever present danger of setting loyalty to a system above loyalty to God.

Barclay: Luk 6:12-19

Here we see Jesus choosing his men. It is interesting and salutary to see why he chose them, because it is for the same reasons that he still wants and needs men.

(i) Mar 3:14tells us that he chose them that they might be with him. That means two things.

(a) He chose them to be his friends. It is amazing that Jesus needed human friendship. It is of the very essence of the Christian faith that we can say in all reverence and humility that God cannot be happy without men. Just because God is Father there is a blank in his heart until the last man comes home.

(b) Jesus knew that the end was coming. Had he lived in a later age he might have written a book which would have carried his teaching all over the world. But, living when he did, Jesus chose these men that he might write his message upon them. They were to be his living books. They were to company with him that they might some day take his message to all men.

(ii) Jesus chose them from his disciples. The word disciple means a learner. They were to be those who were always learning more and more about him. A Christian is a man whose whole life is spent learning about that Lord whom he will some day meet face to face and will then know even as he is known.

(iii) Jesus chose them to be his apostles. The Greek word apostolos (652) means someone who is sent out. It can be used for an envoy or an ambassador. They were to be his ambassadors to men. A little girl received in the Sunday School a lesson on the disciples. She did not get the word quite right because she was very young; and she came home and told her parents that she had been learning about Jesus' samples. The ambassador is the man who in a foreign land represents his country. He is supremely the sample of his country. The Christian is ever sent to be an ambassador for Christ, not only by his words but by his life and deeds.

About the Twelve themselves we may note two things.

(i) They were very ordinary men. There was not a wealthy, nor a famous, nor an influential man amongst them; they had no special education; they were men of the common folk. It is as if Jesus said, "Give me twelve ordinary men and I will change the world." The work of Jesus is not in the hands of men whom the world calls great, but in the hands of ordinary people like ourselves.

(ii) They were a strange mixture. To take but two of them--Matthew was a tax-collector, and, therefore, a traitor and a renegade. Simon was a Zealot, and the Zealots were fanatical nationalists, who were sworn to assassinate every traitor and every Roman they could. It is one of the miracles of the power of Christ that Matthew the tax-collector and Simon the Zealot could live at peace in the close company of the apostolic band. When men are really Christian the most diverse and divergent types can live at peace together. It was said of Gilbert Chesterton and his brother Cecil, "They always argued, they never quarrelled." It is only in Christ that we can solve the problem of living together; because even the most opposite people may be united in their love for him. If we really love him, we will also love each other.

Constable: Luk 4:14--9:51

IV. Jesus' ministry in and around Galilee 4:14--9:50

Luke commenced Jesus' public ministry with His return to Galilee following His temptation. This section of his Gospel ends with Jesus' decision to leave Galilee for Jerusalem and the Cross (9:51).

Constable: Luk 5:12--6:12

B. The beginning of controversy with the Pharisees 5:12-6:11

One of Luke's purposes in his Gospel and in Acts appears to have been to show why God stopped working particularly with Israel and began working with Jews and Gentiles equally in the church.¹⁸¹ The Jewish leaders' rejection of Jesus was a major reason for this change. The conflict between them is an important feature of this Gospel.

This section of the Gospel includes six incidents. In the first one Jesus served notice to the religious leaders in Jerusalem that the Messiah had arrived. In the remaining five pericopes, the Pharisees found fault with Jesus or His disciples. Mark stressed the conflict that was mounting, but Luke emphasized the positive aspects of Jesus' ministry that led to the opposition.¹⁸²

Constable: Luk 6:1-5

5. Jesus' authority over the Sabbath 6:1-5 (cf. Matt. 12:1-8; Mark 2:23-28)

The final two instances of confrontation with the Pharisees that Luke recorded involved Sabbath observance. The Sabbath was one of Judaism's main institutions, and Jesus' violation of traditional views on Sabbath observance brought the religious leaders' antagonism toward Him to a climax. Here was a case in point that Jesus' new way could not exist with Israel's old way. Sabbath observance had its roots not only in the Mosaic Law but in creation. Furthermore its recurrence every seventh day made it a subject of constant attention.

6:1-2 Mark recorded that the Pharisees voiced their question to Jesus, but Luke wrote that they asked Jesus' disciples. Probably they did both. Luke chose to relate their question to the disciples apparently because Jesus then stepped in and answered for them (v. 3). Thus Luke showed his readers Jesus' position as the Master who comes to the defense of His disciples. Luke alone also mentioned the disciples rubbing the ears of grain in their hands, probably to give his readers a more vivid picture of what really happened.

The law permitted people to glean from the fields as they passed through them (Deut. 23:26). However the Pharisees chose to view the disciples' gleaning as harvesting and their rubbing the grain in their hands as threshing and winnowing as well as preparing a meal. The Pharisees considered all these practices inappropriate for the Sabbath.

6:3-4 Jesus drew an analogy from Scripture (cf. 1 Sam. 21:1-9). His point was twofold, first that ceremonial traditions are secondary to human need.

What David did was contrary to the Mosaic Law, yet Scripture did not condemn him for what he did (cf. 2 Chron. 30:18-20). What Jesus' disciples did was not contrary to the Mosaic Law, so the Pharisees should not have condemned them for what they did. Why did the Scriptures not condemn David for what he did? They did not because of who David was, namely the Lord's anointed. He occupied a special place in Israel. God permitted him to violate the ceremonial law, but not the moral law, without condemnation. In this sense he was above the law. (This may explain why God allowed David to perform some normally priestly functions such as offering sacrifices without rebuke.) Therefore the Son of Man (v. 5), who is superior to David, had the right to set aside a Pharisaic tradition, not a divine law, for the welfare of His followers.

6:5 Jesus' second point was that the Son of Man (cf. 5:24), because of who He is, has the right to violate the Sabbath. Jesus was not violating the Sabbath by doing what He did, but He had the right to do so. This was another claim to divine authority, an emphasis that we have seen running through this part of Luke's Gospel. God is greater than the laws He has imposed, and He can change them when He chooses to do so.

"David did not allow cultic regulations to stand in the way of fulfilling his divine calling of becoming king of Israel. Jesus has a similar mission which makes him Lord of the Sabbath,' one who is authorized to decide when Sabbath regulations must be set aside to fulfill a greater divine purpose."¹⁹⁵

This incident elevates the readers' appreciation of Jesus' authority to new heights in Luke.

Constable: Luk 6:6-11

6. Jesus' attitude toward the Sabbath 6:6-11 (cf. Matt. 12: 9-14; Mark 3:1-6)

This incident happened on a different Sabbath from the one in the preceding incident (v. 6). Note the similar terms Luke used to introduce both events. He evidently placed it here in his narrative because it builds on the idea of Jesus' authority over the Sabbath and advances it even further than the previous pericope does. As the authoritative Son of Man, Jesus declared that it was lawful to do good on the Sabbath. Both incidents involved a controversy about what is more important, ceremonial law or human need. The Pharisees believed that it was unlawful to do virtually anything on the Sabbath, though they hypocritically did good to themselves but would not do good to others. They did permit life-saving measures, midwifery, and circumcision on the Sabbath.¹⁹⁶

6:6-8 Luke again noted the primacy of Jesus' teaching over His working of miracles (cf. 4:15-16, 31-33). He also mentioned that it was the right hand of the man that was useless, a detail of particular interest to a doctor. This detail shows the seriousness of the man's case. By now the religious leaders (cf. v. 7) were looking for an occasion to criticize Jesus publicly believing that they had a case against Him. Jesus probably knew their thoughts at least because their intentions were now clear (cf. 5:22). He could have known their thoughts because He was a prophet. He therefore consciously provoked conflict by calling the man forward for healing. His initiative demonstrates His authority and His sovereignty.

6:9 Jesus' question had two parts. He first asked if it was lawful to do good on the Sabbath or if it was lawful to do evil. The obvious answer was that doing good was lawful but doing evil was not lawful. God had instituted the Sabbath for the welfare of humankind. His attitude of love should have characterized the Israelites as they observed the day. They, too, should have made it a special day for the blessing of people. The second part of Jesus' question particularized it and pointed to its ultimate consequences. Obviously Jesus was speaking about saving a life (Gr. psyche) from physical destruction, not saving a soul from eternal damnation.

6:10 There was only one answer that the religious leaders could give. It was lawful to do good and unlawful to do evil on the Sabbath. However, they refused to answer because their answer virtually would have given Jesus their approval to heal the man. They did not want to do that because they wanted to retain their traditional abstinence from Sabbath activities. Jesus proceeded to do good and healed the man's hand, but He did so without performing any physical work. There was nothing the critics could point to as an act that Jesus performed for which they could condemn Him. This method of healing pointed to Jesus being a prophet sent from God at least and to His being God at most.

6:11 Understandably the response of Jesus' critics was violent. "Rage" or "furious" translates the Greek word anoia, which means senseless wrath (cf. 2 Tim. 3:9).

"He humiliated the religious leaders and healed the man all at the same time without even breaking the Pharisees' law. It is no wonder that the religious establishment was furious and sought a way to get rid of Him."¹⁹⁷

Verse 11 is the climax of Luke's section that describes the beginning of Jesus' controversy with the religious leaders (5:12-6:11). Luke did not say that this incident led them to plot Jesus' death, as Matthew and Mark did. The intensity of the conflict did not interest Luke as much as Jesus' sovereign authority over His enemies.

Constable: Luk 6:12-49

C. Jesus' teaching of His disciples 6:12-49

Luke gave his readers an overview of Jesus' ministry (4:14-5:11) and then presented His relationship to His opponents (5:12-6:11). Next he described Jesus' relationship with His disciples (6:12-49). He arranged his material to identify the disciples first, and then he summarized what Jesus taught them.

There is some similarity between Luke's narrative and the account of Moses ascending Mt. Sinai when he received the law from God and then descending and teaching it to the people (Exod. 19; 32; 34).¹⁹⁸ Perhaps Luke intended the reader to recognize the fulfillment of Deuteronomy 18:18 in this similarity.

Constable: Luk 6:12-16

1. The selection of 12 disciples 6:12-16 (cf. Mark 3:13-19)

Luke prefaced Jesus' teaching of His followers with an introduction of His most important disciples.

"It is clear that for Luke an important stage in the founding of the church is to be seen here, the choice of those from among the company of Jesus' companions from the beginning of his ministry who were to be in a special sense the witnesses to his resurrection and the messengers of the gospel."¹⁹⁹

6:12 Jesus' choice of the Twelve followed His conflict with the Jewish leaders. Luke implied that that hostility played a part in Jesus' decision to spend the night in prayer before selecting the apostles. In view of mounting hostility it was imperative that He receive direction from His Father in this choice. A mountain or hill was a traditional place to pray since it provided seclusion and its elevation gave the person praying a special sense of nearness to God. Luke alone mentioned Jesus' all night prayer vigil. It shows Jesus' conscious dependence on God, a special emphasis in the third Gospel. The early church followed Jesus' example (Acts 13:2; 14:23; cf. Acts 1:2, 24-26).

6:13-16 Jesus selected the Twelve from the larger group of learners who followed Him around (cf. Matt. 10:2-4; Acts 1:13). Only Luke mentioned that Jesus called the Twelve "apostles" (lit. sent ones). This fact reflects his continuing interest in the mission that Jesus began and continued through these apostles and the whole church (Acts 1:1-2). The fact that Jesus chose 12 apostles now probably suggests continuity in God's plan of salvation because the 12 apostles in one sense replaced the 12 sons of Israel (Jacob). However, I believe the many points of discontinuity with Israel are just as important and make the equating of Israel and the church impossible (cf. Eph. 2).

Luke's list contains the same names as those that Matthew and Mark have given us with some variation in the order.

	Matt. 10:2-4	Mark 3:16-19	Luke 6:14-16	Acts 1:13
1.	Simon Peter	Simon Peter	Simon Peter	Peter
2.	Andrew	James	Andrew	John
3.	James	John	James	James
4.	John	Andrew	John	Andrew
5.	Philip	Philip	Philip	Philip
6.	Bartholomew	Bartholomew	Bartholomew	Thomas
7.	Thomas	Matthew	Matthew	Bartholomew
8.	Matthew	Thomas	Thomas	Matthew
9.	James, son of Alphaeus	James, son of Alphaeus	James, son of Alphaeus	James, son of Alphaeus
10.	Thaddaeus	Thaddaeus	Judas, son or brother of James	Judas, son or brother of James
11.	Simon the Cananaean	Simon the Cananaean	Simon the Zealot	Simon the Zealot
12.	Judas Iscariot	Judas Iscariot	Judas Iscariot

Constable: Luk 6:17-19

2. The assembling of the people 6:17-19 (cf. Matt. 5:1-2)

The similarities between the Sermon on the Mount in Matthew 5-7 and what Luke recorded in 6:20-49 seem to suggest that Luke condensed that Sermon. However the introductions to the two sections have led many students of these passages to conclude that Jesus gave two different addresses on separate occasions. Harmonization of the introductions is possible, and this would point to one sermon that Luke edited more severely than Matthew did. Matthew wrote that Jesus was on a mountainside when He delivered this address (Matt. 5:1), but Luke said that He was on a level place (v. 17). The place where Jesus gave this sermon is the major problem in harmonizing the two accounts.²⁰⁰

Apparently Jesus went up into a mountain near Capernaum to pray all night (v. 12). There in the morning He selected the Twelve (v. 13; cf. Mark 3:13-14). Then He descended to a level place where He met a large crowd that had come to hear Him and to receive healing (vv. 17-19). Such a site exists near Capernaum.²⁰¹ Next He apparently went back up the mountainside to get away from the huge crowd (Matt. 5:1a). There His disciples came to Him and He taught them (Matt. 5:1b-2). As the sermon progressed, more people made their way up the mountainside and began listening to what Jesus was teaching (Matt. 7:28; Luke 7:1; cf. Matt. 7:24; Luke 6:46-47).²⁰² Another possibility is that the place where Jesus preached may have been a level place in a mountainous region (cf. Isa. 13:2; Jer. 21:13).²⁰³

Luke's emphasis in this section was on Jesus' widespread appeal and His willingness to give of Himself freely to help those who came to Him in need.

College: Luk 6:1-49

LUKE 6

4. Lord of the Sabbath (6:1-11)

¹ One sabbath Jesus was going through the grainfields, and his disciples began to pick some heads of grain, rub them in their hands and eat the kernels. ² Some of the Pharisees asked, " Why are you doing what is unlawful on the sabbath?"

³ Jesus answered them, " Have you never read what David did when he and his companions were hungry? ⁴ He entered the house of God, and taking the consecrated bread, he ate what is lawful only for priests to eat. And he also gave some to his companions." ⁵ Then Jesus said to them, " The Son of Man is Lord of the sabbath."

⁶ On another sabbath he went into the synagogue and was teaching, and a man was there whose right hand was shriveled. ⁷ The Pharisees and the teachers of the law were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal on the sabbath. ⁸ But Jesus knew what they were thinking and said to the man with the shriveled hand, " Get up and stand in front of everyone." So he got up and stood there.

⁹ Then Jesus said to them, " I ask you, which is lawful on the sabbath: to do good or to do evil, to save life or to destroy it?"

¹⁰ He looked around at them all, and then said to the man, " Stretch out your hand." He did so, and his hand was completely restored. ¹¹ But they were furious and began to discuss with one another what they might do to Jesus.

This is the first of Luke's four " Sabbath controversies," stories in which Jesus is accused of violating the Sabbath law (see also 6:6-11; 13:10-19; 14:1-6). Often it is assumed that Jesus is condemning the legalism of the Pharisees, and there are a few hints in that direction. However, we should not too quickly accuse the Pharisees of being legalists. We should at least attempt to understand their position. Only then can we hope to understand the opposing stance of Jesus.

The fourth commandment, " remember the sabbath to keep it holy," (Exod 20:8-11; Deut 5:12-15) offers few specifics other than that all (including servants and even cattle) are to rest rather than to work. The question for the conscientious was, What constitutes work? Does cooking a meal? How about washing the dishes? What about feeding the cattle? On and on the questions went. The Pharisees, beginning many decades before the birth of Jesus, were constantly debating what was work and what was not. Their motives were largely good - they wanted to keep the Law of God. The desire to keep the Law of God is not legalism, even if one wants to be concerned with the lesser matters. By the time of Jesus (most likely) they had determined some thirty-nine different types of work, and within most of these classes of work they had generally agreed on what constituted work and what did not.

The Sabbath controversies in Luke revolve around issues other than legalism. First and foremost, they, like the miracle stories, reveal something about the identity of Jesus. Jesus will be called " Lord of the Sabbath," that is, the one who has authority to do as he wills on the Sabbath. A second issue in these stories has to do with the proper interpretation of the Sabbath law. Whereas the Pharisees in these stories seem to be very much concerned with the " letter" of the Law, Jesus is much more concerned with the spirit of or intention of the Law, that is, the reason it was given in the first place.

1-4. The Pharisees would have no problem with Jesus' disciples going through the grainfields , picking some heads of grain , and eating the kernels , except that they did it on the Sabbath. They complained that it was unlawful , most likely on the basis that they were harvesting, threshing, or winnowing, all forbidden activities on the Sabbath. Jesus' response is fascinating for what it does not say and for what it does. He does not question their definition of harvesting or argue that his disciples are not doing " work" on the Sabbath, as we might expect. Instead, he argues that David himself, the model for the Messiah (who was called the " son of David" ), also did what was unlawful on one occasion. " He entered the house of God . . . and ate what is lawful only for priests to eat . . . and gave some to his companions." As much as we might wish Jesus had simply said, " My disciples did not violate the Sabbath; they only violated your silly rules about the Sabbath," he did not.

5. The argument Jesus makes is in essence, " David the great king broke the Law and no one accused him of wrongdoing. If you knew who I am, you would not accuse me." This makes sense of the justification he gives in verse 5: " The Son of Man is Lord of the sabbath." The reader should recognize the similarity between this statement and that of 5:24: " the Son of Man has authority on earth to forgive sins." Both statements make huge implicit claims for Jesus, just as his claim to be the " bridegroom" did in 5:34. The primary theme here is that Jesus, being who he is, can do what others cannot.

However, there is also a somewhat hidden but important secondary theme, one which will become more apparent in the next three Sabbath controversies. Jesus does contend that David and his companions were hungry . Now one certainly does not want to argue that people are free to violate God's laws whenever they are hungry, but the statement does make one recall the reason for David's unlawful action. David was on an urgent mission in support of God's plan for the kingdom, and there are times when one must choose among priorities. In the case of David, it was more important that he and his men be fed. It may be that even in the present story the reader is to assume that the urgency of Jesus' mission outweighed the (normally demanded) need for keeping the Sabbath law.

6-8. Luke informs the reader that Jesus does indeed keep the Sabbath: he went into the synagogue and was teaching . This time Jesus is accused of healing, another activity disallowed on the Sabbath by Pharisaic interpretation. Their argument is easily made, as is done by the leader of the synagogue in 13:14: " Come on [one of the six other days] and be cured, and not on the sabbath day."

The man's right hand was shriveled, meaning probably that it was paralyzed. Jesus' opponents were looking for a reason to accuse him , perhaps because they had heard of his views about the Sabbath. Perhaps it was because Jesus knew what they were thinking that he wanted everyone to witness the healing. So he had the man stand in front of everyone .

9. Luke here gives the reader the clearest insight into Jesus' interpretation of the Sabbath law: " Which is lawful on the sabbath: to do good or to do evil, to save life or destroy it?" Jesus looks back to the original reason for the Sabbath law with its concern for the servants of the Israelites and the reminder that Israel was once enslaved (Deut 5:14-15). His point seems to be that the Sabbath was meant to be a time of release from that which enslaved people. It was always about deliverance from oppression. In this case the oppression is the physical ailment which plagued this man.

The reader should notice that once again Jesus does not argue with the Pharisees' complaint that he has violated the Sabbath. Whether or not he has violated the letter of the Sabbath law is unimportant. He has carried out the intent of the law (release from bondage). In fact, he would have been wrong not to do so, as he implies that to do nothing is the same as to destroy .

10. The Pharisees certainly look bad in light of the man's hand being completely restored (just as they did when Jesus forgave the paralyzed man and then healed him). A new stage is reached in Jesus' ministry, as his opponents begin to plot against Jesus.

It is difficult to know just how Luke's original readers would understand these Sabbath controversies (of which Luke the Gentile writer has more than the Jewish Gospel writers). On the one hand, they are Gentiles, who may be hearing a sort of justification for the fact that Gentile Christians were not required to keep the Sabbath. Perhaps Luke intends to validate the principle behind the Sabbath, that of freedom from servitude to various types of oppression, even though the demand to rest on the seventh day of the week was no longer valid, at least for Gentile Christians. On the other hand, it is possible that Luke had nothing more in mind than to argue that Jesus was even greater than David and the one who had all authority, even over the Sabbath.

F. THE SERMON ON THE PLAIN (6:12-49)

1. The Twelve Apostles (6:12-16)

¹² One of those days Jesus went out to a mountainside to pray, and spent the night praying to God. ¹³ When morning came, he called his disciples to him and chose twelve of them, whom he also designated apostles: ¹⁴ Simon (whom he named Peter), his brother Andrew, James, John, Philip, Bartholomew, ¹⁵ Matthew, Thomas, James son of Alphaeus, Simon who was called the Zealot, ¹⁶ Judas son of James, and Judas Iscariot, who became a traitor.

12. This passage begins a new section for Luke. It is not by accident that he narrates Jesus' choosing his disciples just before the " Sermon on the Plain." Luke makes it clear that Jesus' sermon is directed to them. The choosing of 12 disciples is such a momentous activity that Jesus does not attempt it before getting away to a mountainside and spending all night praying to God . He will behave in a similar way at every major juncture in his ministry. The early church will also spend time in prayer before choosing its leaders (see Acts 1:24; 6:6; 13:2-3; 14:23).

13. Jesus chooses twelve disciples (maqhtaiv, mathçtai), a decision implicitly explained in 22:30, where Jesus tells them they are to " sit on thrones judging the twelve tribes of Israel." Although only two and a half tribes actually existed during Jesus' day (Judah, Benjamin, half of Levi), it was expected that the restoration in the messianic age would involve all twelve. The apostles thus represented the twelve tribes which were to be a part of the coming restoration of Israel (see the supplemental study on the " Kingdom of God" ). Their role as the authoritative leaders in the early church can hardly be overemphasized (see Acts 4:37; 5:12; 6:6; 8:14; 15:2, 22-23).

14-16. This list is one of four in the New Testament, the others being found in Matthew 10:2-4; Mark 3:16-19; Acts 1:13. The names are slightly different in each list (even in Luke and Acts), but Simon the Cananaean (ASV) was apparently the same as Simon the Zealot (as reflected in the NIV text for Matthew and Mark) and Thaddaeus the same as Judas son of James. All lists begin with Peter, Andrew, James, and John and then list Philip, Bartholomew, Thomas, and Matthew. All end with Judas Iscariot, except the list of Acts 1:13.

Having a group of disciples was quite common in the Jewish and in the larger Greco-Roman world. Rabbis, philosophers, and even politicians gathered around them followers who were committed to their beliefs, teachings, and causes. Jesus calls these twelve men apostles (ajpovstoloi [ apostoloi ] means " those sent out" ), because of their future role as traveling preachers (see Mark 3:14). They will be more than traveling preachers, however. Jesus will give them authority over the early church in Luke 22:29-30, an authority they will exercise in Acts 1-11.

Only Matthew explains why Simon was named Peter by Jesus (Matt 16:16-19). Peter will occupy the most important role of the twelve apostles in Luke-Acts. James will be among the most prominent three (along with Peter and John ) and will be the first to be martyred, a story told in Acts 12:1-2. It is not known exactly why Simon . . . was called the Zealot . He may have been simply a man of great zeal, or he may have tended toward the revolutionary approach, whose adherents later organized (in A.D. 67) and became the Zealot movement, the movement which fought to the end against the Romans and led to the destruction of Jerusalem in A.D. 70. Judas Iscariot was probably from Karioth, a town in Judea.

2. Blessings and Woes (6:17-26)

¹⁷ He went down with them and stood on a level place. A large crowd of his disciples was there and a great number of people from all over Judea, from Jerusalem, and from the coast of Tyre and Sidon, ¹⁸ who had come to hear him and to be healed of their diseases. Those troubled by evil ^a spirits were cured, ¹⁹ and the people all tried to touch him, because power was coming from him and healing them all.

20Looking at his disciples, he said:

" Blessed are you who are poor,

for yours is the kingdom of God.

²¹ Blessed are you who hunger now,

for you will be satisfied.

Blessed are you who weep now,

for you will laugh.

²² Blessed are you when men hate you,

when they exclude you and insult you

and reject your name as evil,

because of the Son of Man.

²³" Rejoice in that day and leap for joy, because great is your reward in heaven. For that is how their fathers treated the prophets.

²⁴" But woe to you who are rich,

for you have already received your comfort.

²⁵ Woe to you who are well fed now,

for you will go hungry.

Woe to you who laugh now,

for you will mourn and weep.

²⁶ Woe to you when all men speak well of you,

for that is how their fathers treated the false prophets.

^a 18 Greek unclean

17-19. Jesus had been on a mountainside (6:12) and therefore went down with them and stood on a level place . This level place may have been somewhere on the mountain and therefore may not necessarily be a different setting than that of the Sermon on the Mount (Matt 5-7). Judea once again refers to " the land of the Jews" (see 1:5) rather than the Roman province (a smaller area). The people tried to touch him, because power was coming from him , a phenomenon Luke will tell about in more detail in 8:44-47.

The relationship between Luke's " Sermon on the Plain" and Matthew's " Sermon on the Mount" has been often discussed. Luke's sermon (29 verses) is much shorter than Matthew's (111 verses), but many of the extra verses in Matthew are paralleled elsewhere in Luke. What is the reader to make of this? On the one hand, Jesus undoubtedly offered the same teachings on different occasions with different crowds, which might explain differences in some similar Gospel accounts. On the other hand, the interpreter should remember that Jesus' teachings have been shortened, paraphrased, and translated (from the original Aramaic) by the Spirit-guided Gospel writers. This certainly accounts for many differences between the Gospels' accounts of the same stories. Fortunately, we need not be able to give a final answer in order to understand the Gospel of Luke.

The great similarity between Matthew's and Luke's beatitudes is obvious, but the differences are also substantial. First, Luke has only four beatitudes, and he adds four " woes," which are the precise counterpart to each of the beatitudes. Second, the recipients of the blessings at least appear to be different groups in the two Gospels, seen most notably in Matthew's concern for the poor in spirit and for those who hunger for righteousness over against Luke's concern simply for the poor and the hungry .

Luke's beatitudes and woes are precisely parallel. The second and third of each describe a present situation which will be reversed in the future. The first and fourth describe present situations which are " paradoxically transformed by the perspective of the kingdom."

The major interpretive question surrounding Luke's beatitudes deals with their intent: Do they represent requirements for entry into the kingdom of God, suggesting that one must be poor and persecuted to follow Jesus? Or do these statements simply offer encouragement for those who are poor, hungry, grieving, and persecuted? The correct answer seems to encompass both perspectives. They are much like typical proverbs from Israel's wisdom writings, providing the general rule rather than a formulaic guarantee. Jesus' hearers would be very familiar with this intent. Luke knows that not all poor people, for example, will accept Jesus and that with God it is even possible for a rich man to enter the kingdom. However, it is the general rule that the poor will embrace what Jesus has to offer while the rich will reject it.

The poor and oppressed are the targets of Jesus' ministry in Luke: " The Spirit of the Lord . . . has anointed me to preach good news to the poor" (4:18). To that extent, these beatitudes are almost requirements for entry into the kingdom. At the same time, Jesus is talking to his disciples, many of whom have already left home, family, and businesses to follow the hard road of discipleship, and they need the assurance that there is a blessing for them. The blessings are in one sense future blessings (" you will be filled" and " you will laugh" ), and yet the blessings are already present (" yours is the kingdom" ) because their glorious future is already assured.

20a. Luke notes that Jesus addresses the beatitudes specifically to his disciples . The term blessed (makavrioi, makarioi ) suggests the blessing of being approved and accepted by God. The irony should not be missed in statements such as, " Blessed are those who weep."

The first beatitude, " Blessed are you who are poor," seems to set the tone for all the blessings and woes. All offer blessings to the poor and warnings to the rich. Jesus is explicitly carrying out his mission to " preach good news to the poor," announced in 4:18. The question is, Who are these poor people? Interpreters of Luke's Gospel should be very reluctant to assume too quickly that Luke does not mean the economically poor.

Supplemental Study:

Poor and Rich

The story about Lazarus and the rich man should by itself remind us that Jesus (and Luke) had a special concern for those with few possessions. Furthermore, Jesus calls on would-be disciples to renounce or sell their possessions on two occasions (12:33; 18:22; see also 14:33). It is very significant that Jesus' followers took him seriously, as indicated by the early church practices of Acts 2:44-45; 4:36-37. There is no teaching in the Gospel of Luke which is repeated more often than Jesus' blessings on the poor and his warnings to the rich.

Jesus' announces at Nazareth that at the center of his ministry is preaching " good news to the poor" (4:18). In the present text (beatitudes) he says that the poor will receive the kingdom of God, that their hunger will be satisfied, and that their mourning will be turned to laughter. He speaks the parable of the rich man and Lazarus to make exactly the same point. He praises the poor widow in 21:1-4 for her faith in God.

On the other hand, he has little good to say about the rich. The rich young ruler refuses to sell what he has in order to follow Jesus. The rich fool builds large barns so that he can take it easy, but God calls him to quick judgment. Just as pointedly, the rich are strongly warned in the " woes" of 6:24-26: they have already received their comfort, they will be hungry, and they will mourn and weep.

Yet there is another perspective offered by Luke. Luke knows of a few disciples of Jesus who are not economically poor and yet are faithful to the teachings of Jesus. Jesus accepts a wealthy tax collector (Zacchaeus - 19:1-10), a number of wealthy female disciples (8:3), and he is buried by a wealthy man from Arimathea (23:50-56). The point of all these stories is that there is a proper use of wealth. It is to be used to help the poor. John tells those who have two coats to share one and those who have extra food to give to those who have none (3:11). Those who give banquets are not to invite their rich friends but rather " the poor, the crippled, the lame, the blind" (14:13). The same point is made by the examples in Acts of those who sell some of their possessions when the poor in the church need to be helped.

Given the above, it cannot be that Luke intends to pronounce an ultimate blessing on all who are poor and a curse on all who are rich. It is a certain type of rich and poor who are to receive the blessings and woes. Or, better said, it is the state of the hearts of most rich and poor that will lead to blessing or cursing. The great example in the Gospel is the rich young ruler, whose wealth keeps him from following Jesus, leading Jesus to say, " It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of heaven" (18:25). In summary, Luke surely does mean to discuss in his Gospel the state of the economically poor and rich; but it is because of the receptivity to the good news of Jesus which tends to go hand in hand with wealth or poverty. Additionally, many of Jesus' disciples will become poor, as they leave everything (including home and business) to follow him (18:28).

20b-21. The poor who are blessed are the poor who follow Jesus, for theirs is the kingdom of God , not only in the future with its many blessings, but also in the present because of the coming of Jesus and its attendant blessings. Those who hunger now are almost certainly those who lack sufficient food (rather than those who hunger for spiritual things as in Matthew 5:6: " Blessed are those who hunger and thirst for righteousness" ). The reader who knows what lies ahead in Luke can hardly keep from thinking of poor Lazarus outside the gate of the rich man (16:19-31). The hungry will be filled when they sit with Abraham, Isaac, and Jacob " at the feast in the kingdom of God" (13:29). It is also possible that Luke is looking ahead to the time when the hungry among God's people will be satisfied because of the generosity of the followers of Jesus. The book of Acts narrates such sharing on several occasions (2:44-46; 4:32-36; 11:28-30). Those who weep now are probably those who weep because of the effects of poverty and oppression (and not those who weep over personal or communal sin). The contrast is with those " who laugh now," due to the fleeting joy associated with wealth. The ones now weeping will laugh when the kingdom comes in its fullness, as predicted by Isaiah 60:20; 61:3; 65:19; 66:10.

22-23. Those whom men hate are easy to identify. They are the ones who have aligned themselves with the Son of Man . (This further suggests that the poor in the earlier beatitudes are followers of Jesus.) Jesus here warns his disciples that there will be persecutions of various types in their futures: they will exclude you , they will insult you , and they will reject your name as evil . All of these predictions will be fulfilled in the book of Acts, as the early Christians are excluded from the synagogues, insulted, and " suffer dishonor for the sake of the name" (Acts 5:41; 9:16; see also 4:17-18). When persecuted, these disciples are to rejoice . . . and leap for joy . Not unexpectedly, the book of Acts records that the early disciples " rejoiced that they were considered worthy to suffer dishonor" (5:41). The fact that their ancestors persecuted the prophets is a major theme in Luke-Acts, already seen in 4:16-30, where Jesus mentions Elijah and Elisha and is then himself rejected. This is part of Luke's larger conviction that God did not reject Israel; Israel rejected the (prophetic) one God sent, as they have habitually done. Stephen says it most clearly: " You always resist the Holy Spirit! Was there ever a prophet your fathers did not persecute?" (Acts 7:51-52).

24-26. The term woe (oujaiv, ouai ) was commonly used by the Old Testament prophets when announcing coming destruction. The rich have already received their comfort , that is, the comfort provided by their riches. Luke makes it clear that the coming divine reversal moves in both directions: those who are hungry will be well fed, and those who are well fed now . . . will go hungry . And those of whom all men speak well also receive a " woe," implying that they will share the punishment of the false prophets .

3. Love for Enemies (6:27-36)

²⁷" But I tell you who hear me: Love your enemies, do good to those who hate you, ²⁸ bless those who curse you, pray for those who mistreat you. ²⁹ If someone strikes you on one cheek, turn to him the other also. If someone takes your cloak, do not stop him from taking your tunic. ³⁰ Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back. ³¹ Do to others as you would have them do to you. ³²" If you love those who love you, what credit is that to you? Even 'sinners' love those who love them. ³³ And if you do good to those who are good to you, what credit is that to you? Even 'sinners' do that. ³⁴ And if you lend to those from whom you expect repayment, what credit is that to you? Even 'sinners' lend to 'sinners,' expecting to be repaid in full. ³⁵ But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be sons of the Most High, because he is kind to the ungrateful and wicked. ³⁶ Be merciful, just as your Father is merciful.

Having spoken of the times when his disciples would be hated (verse 22), Jesus now returns to that theme and tells his hearers how to respond to such treatment. Luke's emphasis on love for enemies can hardly be overstated, as will be further seen by how he deals with Samaritans, Gentiles, and various sinners. For Luke, love for enemies is at the very heart of Jesus' ethical teaching. This, of course, grows out of Jesus' own example, best seen by his statement while dying (found only in Luke): " Father, forgive them, for they do not know what they are doing" (23:24).

27-28. " Love your enemies, do good . . . , bless . . . , pray . . . ." After four beatitudes and four woes, there are now four commands, to be followed by four examples. Jesus was not alone in teaching people to love their enemies. Of course, this violates the natural human tendency and even the teaching of most. The Law of Moses never taught hatred for enemies and, in fact, instructed doing good to one's enemy: " When you come upon your enemy's ox or ass going astray, see to it that it is returned to him" (Exod 23:4). Jesus should not be seen reversing the teachings of the Old Testament but rather supporting them. However, it is clear that neither in the Old Testament nor in other Jewish writings nor in the best of Greco-Roman thinking was there anything quite like this teaching. His application of the principle to abusers, thieves, and beggars goes beyond what others had taught.

The command to love is a command to act for the good of others, not a demand to feel affection for them. Jesus after all does call some people " enemies," and one is rarely happy with enemies.

29. The strike on the cheek is probably more for the sake of insult than injury, and so the response is to turn . . . the other cheek. The someone who would take the cloak of another may be the thief, the opponent in a lawsuit, or even authorities who would arrest Jesus' followers. In either case, Jesus commands his disciples to act in love rather than to retaliate: Give not only the outer garment but also the inner garment.

These teachings concerning the response to the strike to the cheek, the taking of the cloak, and the begging of the needy have convinced many interpreters that Jesus is speaking in hyperbole in order to teach the correct spirit. Since various characters, especially in Acts, flee from persecution (Acts 8:2; 9:25, and others) and do not always turn the other cheek (Acts 23:2-3; see John 18:22-23), one suspects that this admission (hyperbole) is substantially correct. However, such a stance is here taken only reluctantly, out of fear of being understood to lessen the radical nature of Jesus' demands. Hyperbole is not to be taken literally; however, it must be taken seriously. Jesus' hearers, familiar with this typical feature of Jewish wisdom literature, would well understand.

31-36. The " golden rule," " Do to others as you would have them do to you," is paralleled in other literature. However, as suggested above, it seems not to have been applied and exemplified by others as it was by Jesus. Jesus' examples show that reciprocity is not enough. Jesus' followers must love even those who will not love them in return. After all, he says, " Even 'sinners' love those who love them." There is no virtue in doing good or lending to others so that they will in turn do good or lend in the future to return the favor. Those motives are fundamentally selfish. Doing good and lending are only virtuous if there is no expectation of personal gain. And when one does good without receiving good in return, then your reward will be great . It is a common theme in Luke that the one who looks for an earthly reward need not look for one in the kingdom. Jesus gives the ultimate reason for loving enemies and doing good to them: It is how God treats his enemies, including Jesus' followers who were once in that category. " You will be sons of the Most High, because he is kind to the ungrateful and wicked. Be merciful, just as your Father is merciful." Disciples of Jesus love their enemies because Jesus modeled this behavior and because it is the very nature of God to do so.

4. Judging Others (6:37-42)

³⁷" Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. ³⁸ Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you."

³⁹ He also told them this parable: " Can a blind man lead a blind man? Will they not both fall into a pit? ⁴⁰ A student is not above his teacher, but everyone who is fully trained will be like his teacher.

⁴¹" Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye? ⁴² How can you say to your brother, 'Brother, let me take the speck out of your eye,' when you yourself fail to see the plank in your own eye? You hypocrite, first take the plank out of your eye, and then you will see clearly to remove the speck from your brother's eye.

37-38. Having spoken of the need to be merciful, Jesus teaches about the need to be slow to condemn and quick to forgive. " Do not judge," does not mean, " Never make judgments." A good paraphrase might be, " Do not be judgmental," or perhaps, " Quit being critical." The sense is also understood by observing what Jesus commands them to do instead of judging, and that is to forgive and to give . Jesus is calling on his followers to show mercy to others rather than judgment. A frequent implication in Luke's Gospel is that all are sinners, and even after repentance, all who are saved are saved by the mercy (grace) of God. Therefore, God's children, the followers of Jesus, must reflect that mercy in their dealings with others. And when they do so, God will reward them with his boundless mercy. Using a metaphor of someone buying grain at the market, Jesus says that those who forgive will receive a good measure, pressed down (so that more can be added), shaken up (to settle the grain so that even more can be added), and running over . They who are merciful will receive even greater mercy, and those who give no mercy will receive what they give. (Again, the assumption is that all are in need of mercy.)

39-40. The parable of the blind man leading another blind man is somewhat difficult to explain in its present context. Jesus may have in mind the " blindness" of anyone who cannot see his/her own sins. When such a blind sinner criticizes another blind sinner, no good can result. In this case verse 40 might suggest that a student cannot rise above his teacher ; those who cannot see and repent of their own sins should not attempt to judge or teach others. Only those who understand their own sinfulness and have received forgiveness should attempt to teach others. Then there will be a good result, as the student becomes like his teacher .

41-42. The humorous illustration of the one whose eye has a plank in it trying to help someone with a speck in the eye seems to further illustrate the danger of being judgmental. This time it is clear that Jesus is using hyperbole. Again, it clarifies well what sin is in mind when Jesus says, " Do not judge." They are guilty who condemn others as if they have no sin.

5. A Tree and Its Fruit (6:43-45)

⁴³" No good tree bears bad fruit, nor does a bad tree bear good fruit. ⁴⁴ Each tree is recognized by its own fruit. People do not pick figs from thornbushes, or grapes from briers. ⁴⁵ The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks.

43-45. Love for enemies and a merciful spirit are necessarily the products of a good heart. No metaphor describes this relationship better than the good tree/good fruit illustration. Hatred and judgmentalism are the clear signs of an evil heart. These sins of the heart (kardiva, kardia ) are most often expressed by the way the mouth speaks . This illustration teaches the fundamental Christian teaching that Jesus' followers will be evaluated according to how they treat others, including their enemies. It is not that we are saved by our works but that actions toward others are a clear reflection of our hearts. Have we repented and accepted the forgiveness of Jesus? If so, it will be obvious in how we forgive and show mercy to others.

6. The Wise and Foolish Builders (6:46-49)

⁴⁶" Why do you call me, 'Lord, Lord,' and do not do what I say? ⁴⁷ I will show you what he is like who comes to me and hears my words and puts them into practice. ⁴⁸ He is like a man building a house, who dug down deep and laid the foundation on rock. When a flood came, the torrent struck that house but could not shake it, because it was well built. ⁴⁹ But the one who hears my words and does not put them into practice is like a man who built a house on the ground without a foundation. The moment the torrent struck that house, it collapsed and its destruction was complete."

46-49. The final words of Jesus' sermon also call upon his hearers to put his words into action. " Why do you call me, 'Lord, Lord,' and do not do what I say?" Jesus knows of self-professed " followers" who know the language of discipleship but not its walk. The parable of the two houses needs little explication: The foundation of the house is what one does with Jesus' words, and the torrent is the coming judgment. As Jesus comes to the end of his sermon, he must know that many will readily agree with and even applaud his words of love and mercy. However, he has no interest in their talk if it is not accompanied by action.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 6:1-5

XXXVIII.
JESUS DEFENDS DISCIPLES WHO PLUCK GRAIN
ON THE SABBATH.
(Probably while on the way from Jerusalem to Galilee.)
^aMATT. XII. 1-8; ^bMARK II. 23-28; ^cLUKE VI. 1-5.

   ^b23 And  ^c1 Now it came to pass  ^a1 At that season bthat he ^aJesus went {bwas going} on the {ca} bsabbath day through the grainfields; aand his disciples were hungry and began bas they went, to pluck the ears. aand to eat, cand his disciples plucked the ears, and did eat, rubbing them in their hands. [This lesson fits in chronological order with the last, if the Bethesda events took place at Passover. The paschal lamb was eaten on the fourteenth Nisan, or about the first of April. Clark fixes the exact date as the 29th of March, in A. D. 28, which is the beginning of the harvest season. Barley ripens in the Jordan valley about the 1st of April, but on the uplands it is reaped as late as May. Wheat ripens from one to three weeks later than barley, and upland wheat (and Palestine has many [209] mountain plateaus) is often harvested in June. If Scaliger is right, as most critics think he is, in fixing this sabbath as the first after the Passover, it is probable that it was barley which the disciples ate. Barley bread was and is a common food, and it is common to chew the grains of both it and wheat.]  ^c2 But {^b24 And} ccertain of the Pharisees awhen they saw it, said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath. bwhy do they on the sabbath day that which is not lawful? ^cWhy do ye that which it is not lawful to do on the sabbath day? [The Pharisees did not object to the act of taking the grain. Such plucking of the grain was allowed by the law (Deu 23:25) and is still practiced by hungry travelers in Palestine, which is, and has always been, an unfenced land, the roads, or rather narrow paths, of which lead through the grainfields, so that the grain is in easy reach of the passer-by. The Pharisees objected to the plucking of grain because they considered it a kind of reaping, and therefore working on the sabbath day. The scene shows the sinlessness of Jesus in strong light. Every slightest act of his was submitted to a microscopic scrutiny.]  ^a3 But {^b25 And} ^cJesus answering them asaid unto them, Have ye not read {^bDid ye never read} ceven this [There is a touch of irony here. The Pharisees prided themselves upon their knowledge of Scriptures, but they had not read (so as to understand them) even its most common incidents], what David did, bwhen he had need, and was hungry, he, and they that were with him?  26 How he entered into the house of God when Abiathar was high priest, cand took and ate the showbread, and gave also to them that were with him; which it is not lawful to eat {awhich it was not lawful for him to eat,} neither for them that were with him, but only {csave} for the priests alone? [Jesus here refers to the incident recorded at 1Sa 21:1-6. Ahimelech and Abiathar have been confused by transcribers. It should read Ahimelech. However, we are not referred to the actions of Abiathar, but to those of [210] David. He went with his followers to the tabernacle at Nob near Jerusalem, and being hungry, asked bread of the priests. There was no bread at hand save the showbread. This bread was called showbread because it was "set out" or "exhibited" before Jehovah. It consisted of twelve loaves, which were baked upon the sabbath, and were placed, hot, in two rows upon the showbread table every sabbath day. The twelve old loaves which were then removed were to be eaten by the priests and no one else (Lev 24:5-9). It was these twelve old loaves which were given to David (1Sa 21:6). Since the showbread was baked on the sabbath, the law itself ordered work on that day. The vast majority of commentators look upon this passage as teaching that necessity abrogates what they are pleased to call the ceremonial laws of God. Disregarding the so-called ceremonial laws of God is a very dangerous business, as is witnessed by the case of Uzzah (2Sa 6:6, 2Sa 6:7), and Uzziah (2Ch 26:16-23). Christ never did it, and strenuously warned those who followed the example of the scribes and Pharisees in teaching such a doctrine (Mat 5:17-20). The law of necessity was not urged by him as a justifiable excuse for making bread during the forty days' fast of the temptation. Life is not higher than law. "All that a man hath will he give for his life," is Satan's doctrine, not Christ's (Job 2:4). The real meaning, as we understand it, will be developed below in our treatment of Num 28:9), and two lambs were killed on the sabbath in addition to the daily [211] sacrifice. This involved the killing, skinning, and cleaning of the animals, and the building of the fire to consume the sacrifice. They also trimmed the gold lamps, burned incense, and performed various other duties. The profanation of the Sabbath, however, was not real, but merely apparent. Jesus cites this priestly work to prove that the Sabbath prohibition was not universal, and hence might not include what the disciples had done. The fourth commandment did not forbid work absolutely, but labor for worldly gain. Activity in the work of God was both allowed and commanded.]  6 But I say [asserting his own authority] unto you, that one greater than the temple is here. [The word "greater" is in the neuter gender, and the literal meaning is therefore "a greater thing than the temple." The contrast may be between the service of the temple and the service of Christ, or it may be a contrast between the divinity, sacredness, or divine atmosphere which hallowed the temple, and the divinity or Godhead of Christ. But, however we take it, the meaning is ultimately a contrast between Christ and the temple, similar to the contrast between himself and Solomon, etc. (Mat 12:41, Mat 12:42). It was a startling saying as it fell on Jewish ears, for to them the temple at Jerusalem was the place honored by the very Shekinah of the unseen God, and the only place of effective worship and atonement. If the temple service justified the priests in working upon the Sabbath day, much more did the service of Jesus, who was not only the God of the temple, but was himself the true temple, of which the other was merely the symbol, justify these disciples in doing that which was not legally, but merely traditionally, unlawful. Jesus here indirectly anticipates the priesthood of his disciples -- 1Pe 2:5.]  7 But if ye had known what this meaneth, I desire mercy, and not sacrifice, ye would not have condemned the guiltless. [This passage is quoted from Hos 6:6, and is reiterated at Mat 9:13. It is an assertion of the superiority of inward life over outward form, for the form is nothing if the heart is wrong. The saying is first suggested by David himself (Psa 51:16, Psa 51:17), [212] after which it is stated by Hosea and amplified by Paul (1Co 13:3). The quotation has a double reference both to David and the disciples as above indicated. Having given the incident in the life of David, Jesus passes on from it without comment, that he may lay down by another example the principle which justified it. This principle we have just treated, and we may state it thus: A higher law, where it conflicts with a lower one, suspends or limits the lower one at the point of conflict. Thus the higher laws of worship in the temple suspended the lower law of sabbath observance, and thus also the higher law of mercy suspended the lower law as to the showbread when David took it and mercifully gave it to his hungry followers, and when God in mercy permitted this to be done. And thus, had they done what was otherwise unlawful, the disciples would have been justified in eating by the higher law of Christ's service. And thus also would Christ have been justified in permitting them to eat by the law of mercy, which was superior to that which rendered the seventh day to God as a sacrifice.]  8 For the Son of man is Lord of the sabbath.  ^b27 And he said unto them, The sabbath was made for man, and not man for the sabbath:  28 so that the Son of man is Lord even of the sabbath. [The expression "Son of man" is used eighty-eight times in the New Testament, and always means the Messiah, and not man generally. The Sabbath was made for man's convenience and blessing, and so Jesus, who was complete and perfect manhood, was Lord of it. But men who were incomplete and imperfect in their manhood, can not trust their fallible judgment to tamper with it. Though the day was made for man, this fact would not entitle man to use it contrary to the laws under which it was granted. As Lord of the day Jesus had a right to interpret it and to apply it, and to substitute the Lord's day for it. In asserting his Lordship over it, Jesus takes the question outside the range of argument and brings it within the range of authority.] [213]

[FFG 209-213]

McGarvey: Luk 6:6-11

XXXIX.
JESUS DEFENDS HEALING A WITHERED HAND
ON THE SABBATH.
(Probably Galilee.)
^aMATT. XII. 9-14; ^bMARK III. 1-6; ^cLUKE VI. 6-11.

   ^a9 And he departed thence. [The word here points to a journey as in Mat 11:1, Mat 15:29, which are the only places where Matthew uses this expression. Greswell may be right in thinking that it indicates the return back to Galilee from the Passover, since a cognate expression used by John expresses such a journey from Galilee to Judæa. See Joh 7:3],  ^c6 And it came to pass on another sabbath [another sabbath than that on which the disciples plucked the grain], that he entered bagain aand went into their {cthe} synagogue and taught [The use of the pronoun "their" indicates that the synagogue in question was under the control of the same Pharisee who had caviled about plucking grain on the Sabbath. Where the synagogue was is not known. Some argue that from the presence of Herodians it was at Sepphoris, which was then capital of Herod Antipas. But Herodians were likely to be found everywhere.]:  ^a10 and behold, bthere was a man who had {a having} a {bhis} hand withered. cand his right hand was withered. [The hand had dried up from insufficient absorption of nutriment, until its power was gone, and there was no remedy known by which it could be restored.]  ^b2 And they cthe scribes and the Pharisees watched him, bwhether he would heal him on the sabbath day; cthat they might find how to accuse him. [They sought to accuse him before the local judges or officers of the synagogue; i. e., before a body of which they themselves were members. Jesus gave them abundant opportunity for such accusation, for we have seven recorded [214] instances of cures on the sabbath day; viz.: Mar 1:21, Mar 1:29, Joh 5:9, Joh 9:14, Luk 13:14, Luk 14:2, and this case.] ^aAnd they asked him, saying, Is it lawful to heal on the sabbath day? [They were afraid that Jesus might not notice the man, so they spoke about him. But, taught by their experience in the grainfield, they changed their bold assertion, "It is not lawful," and approached the subject with a guarded question, hoping to get an answer that could be used as a ground for accusation.]  ^c8 But he knew their thoughts [omnisciently]; and he said to {bsaith unto} the man that had his hand withered, ^cRise up, and stand forth in the midst. And he arose and stood forth. [Jesus thus placed the man openly before all the people, as though he stood on trial as to his right to be healed on the sabbath day.]  ^a11 And he said unto them, What man shall there be of you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?  12 How much then is a man of more value than a sheep! [A man who had but one sheep would set a high value upon it. But the most valuable sheep is not to be weighed in the balance against a man. The fact that Jesus used this illustration shows clearly that such an action was allowed at that time, though the rabbins forbade it afterward.] Wherefore it is lawful to do good on the sabbath day.  ^c9 And Jesus aid {bsaith} unto them, ^cI ask you, Is it lawful on the sabbath bday to do good, or to do harm? to save life, or to kill? {cdestroy it?} [The rules of the Pharisees made the Sabbath question wholly a matter of doing or of not doing. But Jesus made it a question of doing good, and his question implies that a failure to do good, when one is able, is harmful and sinful. "The ability," says Cotton Mather, "to do good imposes an obligation to do it." To refrain from healing in such an instance would have been to abstain from using a power given him for that very purpose. The Jews held it lawful to defend themselves on the Sabbath, and considered themselves justified in killing their enemies if they [215] attacked on that day (I Macc. ii. 41; Josephus Ant. XII. vi. 2]. ^bBut they held their peace. [afraid to say that Jesus was wrong and stubbornly unwilling to admit that he was right.]  5 And when he had looked round about on them call, bwith anger, being grieved at the hardening of their heart [The anger of Jesus was not a spiteful, revengeful passion, but a just indignation (Eph 4:26). God may love the sinner, but he is angry at sin. Anger is not sin, but it is apt to run into it: hence it is a dangerous passion. Righteous anger rises from the love of God and man, but that which rises from self-love is sinful], he saith {csaid}  ^a13 Then cunto him, bthe man, Stretch forth thy hand. ^cAnd he did so: ahe stretched it forth; and it bhis hand was restored. awhole, as the other. [As Jesus here healed without any word or action of healing, merely ordering the man to stretch forth his hand, the Pharisees could find no legal ground for accusation. God can not be tried by man, because his ways are hidden from the senses of man save as he chooses to reveal them.]  ^c11 But they were filled with madness; and communed one with another what they might do to Jesus.  ^b6 And the Pharisees went out, and straightway with the Herodians took counsel against him, how they might destroy him. [Here the three Synoptists first tell of the counsel to put Jesus to death, and we should note that, like John, they described the anger of the Jewish rulers as arising because of this Sabbath question. Their real motive was envious hatred, but their pretext was a zeal for the law. That it was not genuine zeal for the law is shown by the fact that they consulted with the Herodians or the adherents of Herod Antipas, as they also did afterwards (Mat 22:16, Mar 12:13). They needed the secular power of the Herodians to secure the death of Jesus. Its efficiency for such ends had just been shown in the imprisonment of John the Baptist. But the Herodians were no friends of the Jewish law; in fact, they were real perverters of that law which Jesus merely correctly interpreted. This party and its predecessors had [216] flatteringly tried to make a Messiah of Herod the Great, and had been friends of Rome and patrons of Gentile influence. They favored the erection of temples for idolatrous ends, and pagan theaters and games, and Gentile customs generally. Unlike Jesus, the Pharisees grew angry and sinned, for it was against their conscience to consort with the Herodians.]

[FFG 214-217]

McGarvey: Luk 6:12-16

XLI.
AFTER PRAYER JESUS SELECTS TWELVE APOSTLES.
(Near Capernaum.)
^aMATT. X. 2-4; ^bMARK III. 13-19; ^cLUKE VI. 12-16.

   ^c12 And it came to pass in these days, that he went out into the mountain  ^b13 And he goeth up into the mountain, cto pray; and he continued all night in prayer to God. [It was a momentous occasion. He was about to choose those to whom he was to entrust the planting, organizing, and training of that church which was to be the purchase of his own blood. Jesus used such important crises, not as occasions for anxiety and worry, but as fitting times to seek and obtain the Father's grace and blessing.]  13 And when it was day, he called his disciples: band calleth unto him whom he himself would; and they went unto him. cand he chose from them twelve [We can not think that the number twelve was adopted carelessly. It unquestionably had reference to the twelve tribes of Israel, over whom the apostles were to be tribal judges or viceroys (Luk 22:30), and we find the tribes and apostles associated together in the structure of the New Jerusalem (Rev 21:12-14). Moreover, Paul seems to regard the twelve as ministers to the twelve tribes, or to the circumcision, rather than as ministers to the Gentiles or the world in general (Gal 2:7-9). See also Jam 1:1, 1Pe 1:1. The tribal reference was doubtless preserved to indicate that the church would be God's new Israel],  ^b14 And he appointed twelve, that they might be with him, and that he might send them forth to preach,  15 and to have authority to cast out demons: cwhom also he named apostles [The word apostle means "one sent." Its meaning was kindred to the word ambassador [220] (2Co 5:20), the messenger whom a king sent to foreign powers, and also to our modern word missionary, which also means "one sent." Christ himself was an apostle (Heb 3:1), and so sent them (Joh 20:21). The word apostle is translated "messenger" at 2Co 8:23, Phi 2:25. The apostles were to be with Jesus, that they might be taught by his words, and that they might become teachers of that word and witnesses as to the life and actions of Jesus. A necessary condition, therefore, to their apostleship was this seeing of Jesus and the consequent ability to testify as to his actions, especially as to his resurrection (Act 1:8, Act 1:21, 1Co 9:1, Act 22:14, Act 22:15). They could therefore have no successors. All the apostles were from Galilee save Judas Iscariot]:  ^a2 Now the names of the twelve apostles are these Joh 1:41, Joh 1:42. Peter, by reason of his early prominence, is named first in the four lists. His natural gifts gave him a personal but not an ecclesiastical pre-eminence over his fellows. As a reward for his being first to confess Christ, he was honored by being permitted to first use the keys of the kingdom of heaven; i. e., to preach the first gospel sermon both to the Jews and Gentiles. But after these two sermons the right of preaching to the Jews and Gentiles became common to all alike. That Peter had supremacy or authority over his brethren is nowhere stated by Christ, or claimed by Peter, or owned by the rest of the twelve. On [221] the contrary, the statement of Jesus places the apostles upon a level (Mat 23:8-11). See also Mat 18:18, Mat 19:27, Mat 19:28, Mat 20:25-27, Joh 20:21, Act 1:8. And Peter himself claims no more than an equal position with other officers in the church (1Pe 5:1, 1Pe 5:4), and the apostles in the subsequent history of the church acted with perfect independence. Paul withstood Peter to his face and (if we may judge by the order of naming which is made so much of in the apostolic lists), he ranks Peter as second in importance to James, the Lord's brother (Gal 2:11-14, Gal 2:9). See also Act 12:17, Act 21:18. Again, James, in summing up the decree which was to be sent to the church at Antioch, gave no precedence to Peter, who was then present, but said, "Brethren, hearken unto me . . . my judgment is" -- words which would be invaluable to those who advocate the supremacy of Peter, if only it had been Peter who spoke them. So much for the supremacy of Peter, which, even if it could be established, would still leave the papacy without a good title to its honors, for it would still have to prove that it was heir to the rights and honors of Peter, which is something it has never yet done. The papal claim rests not upon facts, but upon a threefold assumption: 1. That Peter had supreme authority. 2. That he was the first bishop of Rome. 3. That the peculiar powers and privileges of Peter (if he had any) passed at the time of his death from his own person, to which they belonged, to the chair or office which he vacated]; aand Andrew his brother; James the son of Zebedee, and John his brother; {bthe brother of James;} and them he surnamed Boanerges, which is, Sons of thunder [This selection of brothers suggests that the bonds of nature may strengthen those of grace. Why James and John were called sons of thunder is not stated, but it was probably because of their stormy and destructive temper (Luk 9:51-56, Mar 9:38). The vigor of the two brothers is apparent, for it marked James as a fit object for Herod's spleen (Act 12:2), and it sustained John to extreme old age, for Epiphanius says [223] that he died at Ephesus at the age of ninety-four, but Jerome places his age at a hundred. No change is noted in the nature of James during the brief time which he survived his Lord. But the gracious and loving character of the aged John showed the transforming power of the Holy Spirit. But even to the last this son of thunder muttered in portentous strains against Diotrephes (3Jo 1:9, 3Jo 1:10), and his denunciations of sins and sinners is very forceful, including such epithets as "liar," "antichrist," "deceiver," "children of the devil" (1Jo 1:6, 1Jo 2:4, 1Jo 2:22, 1Jo 3:15, 1Jo 1:3-11). It is also worthy of note that except in this verse in Mark, which applies the name "Son of thunder" to John, neither the word "thunder," nor any of its derivatives is found anywhere in the New Testament save in the writings of John, by whom it and its derivatives are used eleven times, a fact which causes Bengel to remark, "A son of thunder is a fit person for hearing voices of thunder."]  ^a3 Philip, and Bartholomew [as noted on Mar 15:40); probably because he was younger than the son of Zebedee. He must not be confounded with James the Lord's brother, who, though called an apostle by Paul, was not one of the twelve apostles (nor was Barnabas -- Act 14:14). James the Lord's brother is mentioned at Mat 13:55, 1Co 15:5-7, Gal 1:19, Gal 2:9, Gal 2:12, Act 15:6-9, Act 21:18. He wrote the epistle which bears his name, and his brother Jude (who also must not be confounded with Judas Thaddæus, the apostle) wrote the epistle which bears his name. We do not know the James who was the father of Judas, and of Judas himself we know very little. He seems to have been known at first by his name Thaddæus, possibly to distinguish him from Iscariot, but later (for Luke and John wrote later than Matthew and Mark) by the name Judas -- Joh 14:22.]  ^a4 Simon the Cananaean, cwho was called the Zealot [Cananæan means the same as zealot. It comes from the Hebrew word kana, which means zealous. The Zealots were a sect or order of men much like our modern "Regulators," or "Black Caps." They were zealous for the Jewish law, and citing Phinehas (Num 25:7, Num 25:8) and Elijah (1Ki 18:40) as their examples, they took justice in their own hands and punished offenders much after the manner lynchers. It is thought that they derived their name from the dying charge of the Asmonæan Mattathias when he said, "Be ye zealous for the law, and give your lives for the covenant of your fathers" (I. Macc. ii. 50). Whatever they were at first, it is certain that their later course was marked by frightful excesses, and they are charged with having been the human instrument which brought about the destruction of Jerusalem. See Josephus, Wars, IV., iii. 9, v. 1-4; vi. 3; VII., viii. 1. Simon is the least known of all the apostles, being nowhere individually mentioned outside the catalogues], aand Judas Iscariot, cwho became a traitor; awho also betrayed him. [Judas is named last in all the three lists, and the same note of infamy attaches to him in each case. He is omitted from the list in Acts, for he was then dead. As he was treasurer of the apostolic group, he was probably chosen for office because of his executive ability. He was called Iscariot from his native city Kerioth, which pertained to Judah -- Jos 15:25.]

   {*} NOTE. -- To avoid making the text too complex and confusing, we have followed the order in which Matthew gives the names of the twelve. The names of the apostles are recorded four times in the following different arrangements and orders. Some think that Matthew divides them into groups of two, so that he may show us who went together when Jesus sent them out in pairs (Mar 6:7). But it is idle to speculate as to the differences in arrangement. We note, however, that the twelve are divided into three quaternions, or groups of four, and that each has a fixed leader. TABLE OF THE TWELVE APOSTLES.

   {*} NOTE. -- To aid the reader, we submit the following table of the women who watched the crucifixion of Jesus, for it is from their names and descriptions that we get our Scriptural light by which we distinguish the kindred of our Lord.

   Matthew and Mark each name three women, whence it is thought that Salome was the name of the mother of James and John. But the solution of the problem depends on our rendering of Joh 19:25, which is translated thus: "But there were standing by the cross of Jesus, his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene." Now, was Mary, the wife of Clopas, named and also additionally described as sister to our Lord's mother, or was it the unnamed Salome who was her sister? Does John mention three or four women? The best modern scholarship says that there were four women, and that therefore James and John, the sons of Zebedee, were cousins of our Lord. In support of this it is argued: 1. That it is unlikely that two sisters would bear the same name, a fact which, as Meyer says, is "established by no instance." 2. John gives two pairs of women, each pair coupled by an "and." The first pair is kindred to Jesus, and is unnamed and is paralleled by the other pair, which is not kindred and of which the names are given. Hebrew writers often used such parallelism. 3. It accords with John's custom to withhold the names of himself and all kindred, so that in his Gospel he nowhere gives his own, his mother's, or his brother's name, nor does he even give the name of our Lord's mother, who was his aunt. 4. The relationship explains in part why Jesus, when dying, left the care of his mother to John. It was not an unnatural thing to impose such a burden upon a kinsman.

[FFG 220-226]

McGarvey: Luk 6:17-20

XLII.
THE SERMON ON THE MOUNT.
(Concerning the Privileges and Requirements of the Messianic Reign.
A Mountain Plateau not far from Capernaum.)
Subdivision A.
INTRODUCTORY STATEMENTS.
^aMATT. V. 1, 2; ^cLUKE VI. 17-20.

   ^c17 and he came down with them [the twelve apostles whom he had just chosen], and stood on a level place [Harmonists who wish to make this sermon in Luke identical with the sermon on the mount recorded by Matthew, say that Jesus stood during the healing of the multitude, and that he afterwards went a little way up the mountain-side and sat down when he taught (Mat 5:1). The "level place" is meant by our translators to indicate a plateau on the side of the mountain, and not the plain at its base. In this translation they were influenced somewhat by a desire to make the two sermons one. It is more likely that the sermons were not identical, yet they were probably delivered about the same time, for in each Evangelist the sermon is followed by an account of the healing of the centurion's servant. As it is a matter of no great importance whether there was one sermon or two, and as they contain many things in common, we have taken the liberty of combining them to save time and space. The sermon is an announcement of certain distinctive features of the kingdom of heaven, which was said to be at hand], and a great multitude of his disciples, and a great number of people from all Judæa and Jerusalem, and from the sea coast of Tyre and Sidon, who came to hear him, and to be healed of their diseases;  18 and they that were troubled with unclean spirits were [227] healed.  19 And all the multitude sought to touch him; for power came forth from him, and healed them all. [By comparing this with the foregoing section, we shall find that Mark had described this same crowd; the only difference between him and Luke being that he tells about it the day before Jesus chose the twelve apostles, while Luke describes its presence on the day after the event. Thus one substantiates the other.]  ^a1 And seeing the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him [In sitting he followed the custom of Jewish teachers. The instruction of Jesus was at no time embellished with oratorical action. He relied upon the truth contained in his words, not upon the manner in which he uttered it.]:  ^c20 And he lifted up his eyes on his disciples [Luke notes the eloquent look of Jesus here and elsewhere (Luk 22:61). While spoken to all, the sermon was addressed to the disciples, revealing to them the nature of the kingdom, and contrasting with it: 1. Popular expectation; 2. The Mosaic system; 3. Pharisaic hypocrisy], ^a2 and he opened his mouth, and taught them, cand said, {asaying,} [Jesus spoke with the full-toned voice of power -- with open mouth.]

[FFG 227-228]

Lapide: Luk 6:1-49

CHAPTER 6

Ver. 1.— And it came to pass on the second Sabbath after the first.—On the second Sabbath. The Arabic version.

What was this Sabbath?

1. The eighth day of unleavened bread or the last day of the Passover. Epiphanius, Vetablus, and others.

The first day of unleavened bread or the second day of the Passover, and therefore both the first and second Sabbath or Feast-day. Isidore, Euthymius, and another.

3. The Feast of Pentecost. The second or next greatest to the Passover. Maldonatus.

4. I however consider that this Sabbath was not a feast but a Sabbath in the strict sense of the word, i.e. a day on which the Jews were forbidden even to prepare their food (Exo 35:3), which they were permitted to do on other feasts (Exo 12:16).

That this is the true interpretation is clear from the other Evangelists, who speak of this day as simply a Sabbath.

(In accordance with À Lapide the Revised Version reads, "Now it came to pass on a Sabbath.")

But why is this Sabbath called the second after the first?

1. Because it followed on a feast (Theophylact); or, as others hold, because it was followed by a feast, and thus became the first before the second, which was close at hand.

2. Scaliger considers it to be the first Sabbath after the Feast of the Passover, called the second after the first, because it was the first after the second day of unleavened bread, from which day was numbered the seven weeks to Pentecost. So, also Vasquez.

3. S. Chrysostom and others think the words imply a feast or Sabbath in a twofold sense, a day on which another feast-day falls, and that they convey the same meaning as the Latin word "duplitia;" but to this interpretation Jansenius objects.

4. But it is most probable that the words mean the Sabbath which fell within the week of Pentecost or on the Feast-day itself. The Pascal Sabbath being distinguished as the first or principal Sabbath of the whole year. S. Joh 19:31.

(1.) This opinion is confirmed by the fact that what is here narrated of the disciples must have happened about the time of Pentecost, i.e. when the corn was ripe. Hence the command to the Jews to offer their firstfruits, Lev 23:17.

(2.) And because, as I have showed, this was a Sabbath in the strict sense of the word, and was called second, in respect of some other Sabbath which held rank as the first, and not with any reference to the Passover or any other feast.

(3). Because, again, none of the other opinions seem to be probable. For, to sum up, the Feasts of the Passover and Pentecost are so nearly connected, that, although one is first in dignity and order, the second follows in all respects closely upon it. For this reason the Italians call Pentecost the Passover of the Holy Ghost. The same may be said also of the Sabbaths which fall within these feasts; therefore the Church numbers her Sundays from Easter to Pentecost, and from the latter festival to Advent.

But you will object that the week of Pentecost was not a feast in the same sense as the week of the Passover: therefore that the Sabbath which fell in it was not of more importance than any other. I answer that although the Pentecostal week was not commanded by the law to be kept as a feast, it was so kept by the piety of the Jews. Genebrardus' Hebrew Calendar, and on the Psalms.

Figuratively, saysS. Ambrose, we may understand this Sabbath to mean the Gospel, which is second to the law in point of time, but first in dignity and importance.

He further adds, commenting on Ps. xlvii., the words "second Sabbath after the first" mean the Jewish Sabbath, for after the resurrection the Lord's day took its place. From that time therefore it became second in dignity, yet at the same time it was rightly called first, because of its sanctity and the priority of its institution.

Figuratively, Christ taught and worked His chief miracles on the Sabbath not only to prefigure the spiritual Sabbath, when the mind, no longer taken up with evil lusts and passions, will be free to serve God alone, but because of the gathering together of the people, as they assemble now on the Lord's-day.

There was also another reason, viz., to teach the Jews the true observance of the Sabbath, and that they might no longer be offended at the wonderful works which Christ wrought on that day, as were the Scribes, who accused Him of transgressing the law, and gave Him up to that death by means of which God effected the redemption of mankind. Bede.

Ver. 5.— The Son of man is Lord also of the Sabbath. See S. Mat 12:8.

Ver. 11.— And they were filled with madness. α̉νοίας, deprived of understanding, they could not answer Him a word; they were filled with anger because they could not gainsay the reasoning of Christ, and with envy, as the Syriac renders it, which was the cause of their madness. Their eyes were blinded so that they could not see the truth! Hence Francis Lucas adds, they communed one with another what they might do with Jesus, i.e. how they might make away with Him.

Ver. 12.— He went out into a mountain to pray, and continued all night in prayer to God— communing with God in prayer, asking the Father that He might choose for the ministry men fitted to be apostles, and would obtain for them an abundance of spiritual grace to enable them to fulfil the duties of their office; and also that He might teach us to pray in like manner.

So the Church at Ember-tide enjoins her children to fast and to pray that fitting persons may be chosen for the work of the ministry, and that those admitted to any holy function may be filled with grace and heavenly benediction; for as with the priest so with the people. When a chief pastor is zealous and God-fearing, he is a blessing and a strength to his diocese, but if he be an evil liver or slothful, he becomes a stumbling-block and offence to believers. In like manner, also, a good priest makes a good parish, but an evil one is for a destruction to his people.

Figuratively, Christ teaches us to pray in the night season that we may be the better able in silence and solitude to collect our thoughts and lift our hearts unto God; that we may be preserved from terror by night and from the pestilence that walketh in darkness, and also that by our prayers during the night we may obtain spiritual graces for the profit of our fellow-men during the ensuing day.

Hence Christ prayed by night and taught in the daytime. So did S. Paul, Act 16:25; and many other saints; 1Ti 5:5.

For the same reason David so often commends prayer during the night time, "Ye that by night stand in the house of the Lord. Lift up your hands in the sanctuary," Psa 134:1-2.

"At midnight I will rise to give thanks unto Thee," Psa 119:62.

"In the night I commune with mine own heart," Psa 77:6.

"My tears have been my meat day and night," Psa 42:3.

See also Commentary on Deu 6:7.

Ver. 20.— Blessed are ye poor . . . in spirit (See S. Mat 5:3), for poorness of spirit is a rich and precious virtue. Therefore S. Ambrose rightly concludes that poverty, privations, and sorrow, which the world counts evil, not only are no hindrances, but on the contrary have been declared by Him who could neither deceive nor be deceived, to be of great assistance towards the attainment of a holy and a happy life.

The same writer goes on to give the reason why S. Luke has reduced the number of the beatitudes to four. He was content that they should include the four cardinal virtues. Justice, which, coveting not the possessions of others, rejoices in holy poverty; temperance, which had rather suffer want than be full; prudence, which chooses to sorrow here, in hope of the joy which shall be revealed; and Fortitude, which for sake of Christ and His Gospel, endures persecution and so triumphs over every enemy. Hence we read that the poor, the temperate, those who hunger and thirst after righteousness (S. Matthew), the just, those who weep, the prudent who despise earthly things and seek heavenly, those hated of their fellowmen, not because of any misdeeds but for the Gospel's sake, who, steadfast in the faith, seek for future happiness by pleasing God rather than men—that these are indeed blessed.

Ver. 24.— But woe unto you that are rich, for ye have received your consolation. To the four beatitudes Christ, by antithesis, opposes as many states of misery and unhappiness.

The poor are blessed for all eternity, but the rich receive in this world their consolation; the hungry shall be satisfied with good things, but those that are full now shall be sent empty away. They who weep here shall hereafter rejoice, but for those who laugh now there is reserved a future of mourning; and those that are spoken well of by their fellow men, are laying up for themselves an eternity of woe.

For Ου̉̀αὶ, Latin væ, as S. Gregory points out ( Hom. ix. on Ezekiel), oftentimes in Scripture denotes the wrath of God and everlasting punishment. Hence this word is here used by Christ partly as a lament over the future and eternal misery of the worldly, (S. Chrysostom, Hom. 44 ad pop.); partly as a prophecy of it (Titus); partly as threatening and decreeing such punishment against them (Tertullian, bk. iv. against Marcian).

You that are rich. As by poor we understand those poor in spirit who love poverty because thereby they are the better able to please God, so we may take the word rich to mean those who, greedy of gain, heap up riches by any means in their power, and look upon wealth as their sole happiness and the one object of their life. Hence mortal sin, robbery, extortion, unfair dealing, and other such like sins. Therefore the denunciation of Christ. But those who are rich by inheritance and honest labour, as long as they are not corrupted by their riches, but use them for the glory of God and the good of their fellow men, in reality are poor, as were the patriarchs, David, and many other of the saints of old.

For it is not the amount he possesses, but the use a man makes of his riches which is accounted sin. So "they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil." See 1Ti 6:9.

Ye have received your consolation. Ye set your heart on your riches, use them for your own evil gratification, and put them in the place of your God. Therefore ye are allowed the enjoyment of them in this life, but in the life which is to come ye will, as Christ has here declared, come short of everlasting happiness, for those who have in this world received their consolation will lose their eternal reward.

Hence S. Hieronymus ( Epist. xxxiv.), when endeavouring to persuade Julian, a rich nobleman, to give up the world and devote himself to a holy and religious life, uses this powerful argument. "It is difficult, it not impossible," he says, "to enjoy happiness in both worlds—to give ourselves up to our evil lusts and passions here, but to become spiritually minded after death—to pass from one state of happiness to the other—to acquire glory both in this world and in the next, . . . and to be distinguished equally in heaven and on earth. Hence Abraham returned none other answer to the rich man than this, 'Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things, but now be is comforted and thou art tormented.'" See chapter xvi. 25.

So also Christ is said to have offered S. Catherine of Siena two crowns, one set with jewels, the other begirt with thorns, bidding her choose which she would wear in this life, which in the life to come. She chose the thorny crown, and, regardless of the anguish, pressed it firmly on her head.

Ver. 25.— Woe unto you which are full, &c.—ye who live only for eating and drinking, for ye shall hunger in eternity.

Actual evil-doers will indeed endure heavier punishment, but those who are gluttonous will suffer torment from the absence of those things wherein they delighted. Hence Dives prayed for but one drop of water to cool the tongue which he had accustomed to the richest food and the choicest wine. S. Euthymius.

For, as S. Basil writes, to live for pleasure alone is but to make a god of one's belly (Phi 3:19). From the one vice of gluttony spring innumerable others which war against the soul. Subdue then this one vice, and you will at the same time subdue many others, for innumerable are the promptings of lust, which following in the train of gluttony, hold out promise of enjoyment, but lead to everlasting misery. S. Gregory in lib. regum, lib. v. cap 1.

The mind which is always accustomed to pleasure, and never weeded of evil by discipline, contracts much moral defilement (S Bernard, Epist. 152 ); and again ( Serm. 48, in Song ),"A life spent in pleasure is both death and the shadow of death,, for as a shadow follows close on that by which it is cast, a life of pleasure, beyond dispute, borders on destruction."

On the contrary, fasting and abstinence give rise to chaste thoughts, reasonable desires and healthful counsels, for by voluntary self-denial the flesh is mortified and spiritual virtues are strengthened and renewed. S. Leo, ( serm. 11, de jejunio ).

Hence Christ gave S. Catherine this rule of life, "Choose that which is bitter as sweet, avoid that which is sweet as bitter." See also Ecc 2:1.

Woe unto you which laugh now, for ye shall mourn and weep—in this life, and much more in the life to come.  S. Basil seems in his rules to forbid all laughter, because this is a life of penitence and sorrow, but the future one of joy and gladness. Certain it is, as S. Augustine points out, that Christ is never said to have laughed, although He often wept.

Mirth in moderation, however, is not forbidden to the followers of Christ. "A fool lifteth up his voice with laughter, but a wise man doth scarce smile a little" (Ecclus. 21:20; and Ecc 2:2), "I said of laughter, It is mad: and of mirth, What doeth it?" Commenting on which passages, I have shown that it is immoderate laughter which is condemned, and not that moderate mirth which is the mark of a kindly disposition and well-regulated mind.

Woe to you that laugh, i.e. to you who laugh with the drunken, and make merry over sinful enjoyment, for you will weep and lament for ever in hell.

Ver. 26.— Woe unto you when all men shall speak well of you, &c.When men, who for the most part are carnally minded, speak well of you as setters forth of that which is pleasing to their ears, for they hate the truth, and persecute those who rebuke vice and restrain the evildoer, but praise them who excuse iniquity, whom God abhors. Thus did their forefathers speak well of the false prophets of old, and therefore they all have entered into condemnation. I also condemn you inasmuch as ye follow after their example. This "woe" is the contrary to the blessing promised to the true prophets, who for the gospel's sake endure persecution, v. 22. So S. Paul: "If I pleased men, I should not be the servant of Christ." See Gal 1:10. For he who preaches false doctrine and things pleasing to the carnal mind, causes his hearers to continue in wickedness and commit many sins, and therefore will receive greater damnation.

Again, the preacher who seeks the applause rather than the conversion of his hearers, and looks upon this as the end and object of his ministry, will be condemned; because he sought to obtain the praise of men rather than to advance the glory of God, and made the vainglory of the world the one object of his life, thus destroying the souls of those committed to his care.

Such were the false teachers whom Jeremiah and the other prophets so often were called upon to refute. "The prophets prophesy falsely, and the priests bear rule by their means, and my people love to have it so," Jer 5:31.

Ver. 27.— But I say unto you which hear, Love your enemies. Christ, after solemnly warning those who live for pleasure alone, now addresses His own disciples. "I have denounced woe against the wicked, but to you who hear my words, and seek the salvation of your souls, I give as a first and chief commandment that you should love your enemies." See S. Mat 5:44.

Ver. 30.— Give to every man that asketh of thee. Not only if lie is in want of the necessaries of life, but if he needs counsel, advice, or aid of any kind, for thus ye will be showing mercy and pity both to the souls and bodies of your fellow men. See S. Mat 5:42.  S. Luke here adds the words "to every man," which S. Matt. omits, from which we are to understand that we are to give as far us we honestly and rightly can to every one that asketh, but not to one that asketh for anything or everything. For a man may ask us to give him money for a wrongful purpose, or even to commit actual sin. Hence we are only bound to give that which, as far as we know, will neither be hurtful to ourselves or to him that receiveth the gift: and in case we refuse to give, we must justify our refusal, so that he who asks may not go discontented away.

To every one therefore that asketh of thee, give not always that which he asks, but oftentimes that which is better—a denial if the request is one which we can show that it would be wrong to comply with. S. Augustine.

And of him that taketh away thy goods, ask them not again, neither by power of law or in any other way, as S. Augustine explains. Which is a command, in the case of one who, under pressure of want, has despoiled thee, but is otherwise a counsel. So we read, "Ye exact all your labours," Isa 58:3.

And again in the parable, the unmerciful servant, because he had no pity, was delivered to the tormentors until he should pay all the debt which had been forgiven him. S. Matt. xviii. So Spiridion, and many hermits of old, gave up to the owners the sheep which they had stolen.

Ver. 34.— And if ye lend to them of whom ye hope to receive (a like benefit), what thank have ye?" For this is not kindness but commerce, the exchange of kindness for kindness. Ye give for what ye hope to receive, not for love of God; and thus the hope of a return of the benefit conferred deprives the act of the favour of God. Interlinear Gloss.

Ver. 35.— Lend, hoping for nothing again. "From men," adds the Syriac, "that you may receive your reward of God."

Nothing, i.e. no pledge or return of any kind. Christ would have us lend, not only without exacting usury for the loan, but also without expecting a similar kindness in return. For what is it but self-seeking and avarice, if I lend to another that he in his turn may lend to me? Christ here enjoins the true benevolence which lends freely, content that at the appointed time the loan should be returned. Some, indeed, think that there should be no return, but the words of Christ do not bear this construction. For that which is lent without expectation of return, is given, not lent, and becomes not a loan but a gift. Toletus, Lessius, Valentia, and others.

Hence to seek to profit by a loan is contrary to the meaning of the word and the nature of the transaction. For the word mutuum (in the Greek δανείζητε, mutuum date, Vulgate), implies that they are mutuo animo, who give because of duty (Varro); or, as Verius Marcellus better explains it, mutuum means the same as meum tuum, because out of friendly feeling mine becomes thine for present needs and necessities. Hence S. Gregory Nyssen writes, "He who exacts interest on a loan, is condemned as a usurer;" for a loan is a friendly transaction, freely given and to be freely restored.Cicero , Epist. ad Metellum.

A kindly-hearted man, therefore, will lend to him who is in need, even though he may have reason to believe he will never be repaid, for there are many poor who cannot, and many unworthy persons who will not return that which is lent them.

Hence a witty writer, "If you lend to your friend and ask a return of the loan, you will lose either the one or the other;" and again, "By lending money, I have purchased to myself an enemy and lost a friend." He therefore who lends should lend for the love of God, who will richly repay, as is written, "He that hath pity on the poor lendeth unto the Lord." See Pro 19:17.

Hence S. Chrysostom: "The poor receive the gift, but God becomes the debtor;" and S. Basil ( conc. 4 de Eleemosyna ) "That which thou art about to give to the poor for the love of God, becomes both a gift and a loan,—a gift, because there is no expectation of return—a loan, because of the goodness of God, who will richly recompense in their name those who have relieved the necessities of the poor."

Wherefore we may take in a Christian sense that which is written: "Lose thy money for thy brother and thy friend." See Ecclus, xxix. 10, and my comments thereon. But when men take that which is lent, without a thought of returning it, no one is willing to become a lender.

Ver. 38.— Give, and it shall be given unto you. Many are lavish of their promises, few are liberal in their gifts. Hence Antigonus as Plutarch tells us, was commonly called Doson, because he was always ready to say δώσω, I will give, but never performed his promise of giving. Therefore, Christ bids us "give," i.e. give a once and without delay, and it shall be given you.

For God puts it in the hearts of men amply to repay a liberal giver. It is said that a certain monastery became rich because of the large amounts expended in charity, but that, when these were withheld, it was reduced to poverty. When the steward was complaining of this to one whom he was entertaining, the guest said Date and dabitur are sisters: you cast out the former, and soon her sister and inseparable companion followed. If you wish the latter to return, recall the former, and give as largely as you were accustomed to do. See verse 27, S. Mat 5:42, and elsewhere. For almsgiving enriches and does not impoverish. Hence S. Chrysostom says it is the most profitable of all acts. And Christ has declared that the merciful are blessed, for they shall obtain mercy. See S. Mat 5:7.

Commentary -- Other

Contradiction: Luk 6:12

67. Was the tenth disciple of Jesus in the list of twelve Thaddaeus (Matthew 10:1-4; Mark 3:13-19) or Judas, son of James (Luke 6:12-16)?

(Category: misunderstood the historical context)

Both can be correct. It was not unusual for people of this time to use more than one name. Simon, or Cephas was also called Peter (Mark 3:16), and Saul was also called Paul (Acts 13:9). In neither case is there a suggestion that either was used exclusively before changing to the other. Their two names were interchangeable.

Contradiction: Luk 6:13

67. Was the tenth disciple of Jesus in the list of twelve Thaddaeus (Matthew 10:1-4; Mark 3:13-19) or Judas, son of James (Luke 6:12-16)?

(Category: misunderstood the historical context)

Both can be correct. It was not unusual for people of this time to use more than one name. Simon, or Cephas was also called Peter (Mark 3:16), and Saul was also called Paul (Acts 13:9). In neither case is there a suggestion that either was used exclusively before changing to the other. Their two names were interchangeable.

Contradiction: Luk 6:14

67. Was the tenth disciple of Jesus in the list of twelve Thaddaeus (Matthew 10:1-4; Mark 3:13-19) or Judas, son of James (Luke 6:12-16)?

(Category: misunderstood the historical context)

Both can be correct. It was not unusual for people of this time to use more than one name. Simon, or Cephas was also called Peter (Mark 3:16), and Saul was also called Paul (Acts 13:9). In neither case is there a suggestion that either was used exclusively before changing to the other. Their two names were interchangeable.

Contradiction: Luk 6:15

67. Was the tenth disciple of Jesus in the list of twelve Thaddaeus (Matthew 10:1-4; Mark 3:13-19) or Judas, son of James (Luke 6:12-16)?

(Category: misunderstood the historical context)

Both can be correct. It was not unusual for people of this time to use more than one name. Simon, or Cephas was also called Peter (Mark 3:16), and Saul was also called Paul (Acts 13:9). In neither case is there a suggestion that either was used exclusively before changing to the other. Their two names were interchangeable.

Contradiction: Luk 6:16

67. Was the tenth disciple of Jesus in the list of twelve Thaddaeus (Matthew 10:1-4; Mark 3:13-19) or Judas, son of James (Luke 6:12-16)?

(Category: misunderstood the historical context)

Both can be correct. It was not unusual for people of this time to use more than one name. Simon, or Cephas was also called Peter (Mark 3:16), and Saul was also called Paul (Acts 13:9). In neither case is there a suggestion that either was used exclusively before changing to the other. Their two names were interchangeable.

Critics Ask: Luk 6:17

LUKE 6:17 —Why does Luke say Jesus gave this sermon on a level place when Matthew declares it was given on the mountain?

PROBLEM: Luke affirms that Jesus “stood on a level place” when He gave this famous sermon, but Matthew says “He went up on a mountain” to deliver it ( Matt. 5:1 ). How can this discrepancy be resolved?

SOLUTION: Granted that the two accounts are referring to the same event (see comments on Luke 6:20 below), they can be reconciled by noting that the mountain only refers to the general area where everyone was, while the level place denotes the particular spot from which Jesus spoke. It says “He stood on a level place.” It does not say all the people were seated in a level place. A level place from which to preach to a multitude on a mountain side would make a natural amphitheater.   

LUKE 6:17 —Why does Luke say Jesus stood to teach them when Matthew declares that He sat to teach them?

PROBLEM: Luke says that Jesus “stood on a level place” to preach. But Matthew recorded that “when He was seated … He opened His mouth and taught them” ( Matt. 5:1-2 ).

SOLUTION: These references may be of slightly different times during the same event. One possibility is that Matthew’s reference is to the beginning of the event when “His disciples came to Him … and [He] taught them” ( Matt. 5:1-2 ). Then when the “great multitude [that] followed Him” gathered to listen in, Jesus would naturally want to stand to project His voice so that all could hear, as Luke records.

Another possibility is that Luke’s reference to Jesus’ standing is before He gave the sermon while He is still healing people ( Luke 6:17-19 ). Then, since “the whole multitude sought to touch Him” Jesus may have found a place to sit where “He lifted up His eyes toward His disciples and said … [His message]” ( 6:20 ). This fits the order given in Luke and would also explain why Matthew declares that Jesus was sitting when He spoke to His disciples. In any event, there is no irreconcilable difference in the two accounts, even assuming they both refer to the same occasion.

Evidence: Luk 6:12

Prayer—the secret weapon : See Luk 22:41 . " The one concern of the devil is to keep Christians from praying. He fears nothing from prayerless studies, prayerless works, and prayerless religion. He laughs at our toil, mocks at our wisdom, but trembles when we pray." Samuel Chadwick

Evidence: Luk 6:17

" The Bible is worth all other books which have ever been printed." Patrick Henry

Introduction / Outline

Robertson: Luke (Book Introduction)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

JFB: Luke (Book Introduction)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Outline)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• I. THE LOST SHEEP. (Luk 15:3-7) Occurring again (Mat 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Book Introduction)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 6 (Chapter Introduction)

Overview

Luk 6:1, Christ reproves the Pharisees; Luk 6:12, chooses apostles; Luk 6:17, heals the diseased; Luk 6:20, preaches to his disciples before the people.

Poole: Luke 6 (Chapter Introduction)

CHAPTER 6

MHCC: Luke (Book Introduction)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 6 (Chapter Introduction)

(Luk 6:1-5) The disciples pluck corn on the sabbath.

(Luk 6:6-11) Works of mercy suitable to the sabbath day.

(Luk 6:12-19) The apostles chosen.

(Luk 6:20-26) Blessings and woes declared.

(Luk 6:27-36) Christ exhorts to mercy.

(Luk 6:37-49) And to justice and sincerity.

Matthew Henry: Luke (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 6 (Chapter Introduction)

In this chapter we have Christ's exposition of the moral law, which he came not to destroy, but to fulfil, and to fill up, by his gospel. I. Here is a proof of the lawfulness of works of necessity and mercy on the sabbath day, the former in vindication of his disciples' plucking the ears of corn, the latter in vindication of himself healing the withered hand on that day (Luk 6:1-11). II. His retirement for secret prayer (Luk 6:12). III. His calling his twelve apostles (Luk 6:13-16). IV. His curing the multitudes of those under various diseases who made their application to him (Luk 6:17-19). V. The sermon that he preached to his disciples and the multitude, instructing them in their duty both to God and man (v. 20-49).

Barclay: Luke (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 6 (Chapter Introduction)

The Increasing Opposition (Luk_6:1-5)

The Defiance Of Jesus (Luk_6:6-11)

Jesus Chooses His Men (Luk_6:12-19)

The End Of The World's Values (Luk_6:20-26)

The Golden Rule (Luk_6:27-38)

Rules For Life And Living (Luk_6:39-46)

The Only Sure Foundation (Luk_6:47-49)

Constable: Luke (Book Introduction)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Outline)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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Witherington, Ben III. Women in the Ministry of Jesus: A Study of Jesus' Attitudes to Women and Their Roles as Reflected in His Earthly Life. Society for New Testament Studies Monograph Series 51. Cambridge: Cambridge University Press, 1984.

Yamauchi, Edwin M. "The Daily Bread Motif in Antiquity." Westminster Theological Journal 28 (1965-66):147-56.

Yancey, Philip. Disappointment with God. Grand Rapids: Zondervan Publishing House, 1992.

Yates, Gary. "The Use of Isaiah 61:1 (and 58:6) in Luke 4:18-19." Exegesis and Exposition 2:1 (Summer 1987):13-27.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Coins," by Gleason L. Archer.

_____. S.v. "Demon, Demoniac, Demonology," by R. K. Harrison.

_____. S.v. "Diseases of the Bible," by R. H. Pousma.

_____. S.v. "Samaritans," by J. L. Kelso.

_____. S.v. "Quirinius," by E. M. Blaiklock.

Zuck, Roy B. "How Jesus Responded to Questions." In Integrity of Heart, Skillfulness of Hands, pp. 108-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Book Introduction)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.