Text -- Luke 6:1-31 (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. 6:20 Then he looked up at his disciples and said: “Blessed are you who are poor, for the kingdom of God belongs to you. 6:21 “Blessed are you who hunger now, for you will be satisfied. “Blessed are you who weep now, for you will laugh. 6:22 “Blessed are you when people hate you, and when they exclude you and insult you and reject you as evil on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because your reward is great in heaven. For their ancestors did the same things to the prophets. 6:24 “But woe to you who are rich, for you have received your comfort already. 6:25 “Woe to you who are well satisfied with food now, for you will be hungry. “Woe to you who laugh now, for you will mourn and weep. 6:26 “Woe to you when all people speak well of you, for their ancestors did the same things to the false prophets. 6:27 “But I say to you who are listening: Love your enemies, do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat you. 6:29 To the person who strikes you on the cheek, offer the other as well, and from the person who takes away your coat, do not withhold your tunic either. 6:30 Give to everyone who asks you, and do not ask for your possessions back from the person who takes them away. 6:31 Treat others in the same way that you would want them to treat you.

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).

NET Notes: Luk 6:20

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

² tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

³ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

⁴ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

⁵ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

NET Notes: Luk 6:21

¹ sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

² sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

³ sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

NET Notes: Luk 6:22

¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

² tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

NET Notes: Luk 6:23

¹ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² tn Or “forefathers”; Grk “fathers.”

³ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

NET Notes: Luk 6:24

¹ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

² sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

³ tn Grk “your consolation.”

NET Notes: Luk 6:25

¹ tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”

² tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë^1,13 579 700 892 1241 2542 al), though found in most (Ì⁷⁵ A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.

³ sn That is, laugh with happiness and joy.

NET Notes: Luk 6:26

¹ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

² tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

³ tn Or “forefathers”; Grk “fathers.”

NET Notes: Luk 6:27

¹ sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

NET Notes: Luk 6:28

¹ tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).

NET Notes: Luk 6:29

¹ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

² sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

³ tn Or “cloak.”

⁴ tn See the note on the word “tunics” in 3:11.

⁵ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

NET Notes: Luk 6:30

¹ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

² tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

³ sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

NET Notes: Luk 6:31

¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

² sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.