6:1 Jesus 1 was going through the grain fields on 2 a Sabbath, 3 and his disciples picked some heads of wheat, 4 rubbed them in their hands, and ate them. 5 6:2 But some of the Pharisees 6 said, “Why are you 7 doing what is against the law 8 on the Sabbath?” 6:3 Jesus 9 answered them, 10 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 11 and ate the sacred bread, 12 which is not lawful 13 for any to eat but the priests alone, and 14 gave it to his companions?” 15 6:5 Then 16 he said to them, “The Son of Man is lord 17 of the Sabbath.”
6:6 On 18 another Sabbath, Jesus 19 entered the synagogue 20 and was teaching. Now 21 a man was there whose right hand was withered. 22 6:7 The experts in the law 23 and the Pharisees 24 watched 25 Jesus 26 closely to see if 27 he would heal on the Sabbath, 28 so that they could find a reason to accuse him. 6:8 But 29 he knew 30 their thoughts, 31 and said to the man who had the withered hand, “Get up and stand here.” 32 So 33 he rose and stood there. 6:9 Then 34 Jesus said to them, “I ask you, 35 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 36 looking around 37 at them all, he said to the man, 38 “Stretch out your hand.” The man 39 did so, and his hand was restored. 40 6:11 But they were filled with mindless rage 41 and began debating with one another what they would do 42 to Jesus.
6:12 Now 43 it was during this time that Jesus 44 went out to the mountain 45 to pray, and he spent all night 46 in prayer to God. 47 6:13 When 48 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 49 6:14 Simon 50 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 51 6:15 Matthew, Thomas, 52 James the son of Alphaeus, Simon who was called the Zealot, 53 6:16 Judas the son of James, and Judas Iscariot, 54 who became a traitor.
6:17 Then 55 he came down with them and stood on a level place. 56 And a large number 57 of his disciples had gathered 58 along with 59 a vast multitude from all over Judea, from 60 Jerusalem, 61 and from the seacoast of Tyre 62 and Sidon. 63 They came to hear him and to be healed 64 of their diseases, 6:18 and those who suffered from 65 unclean 66 spirits were cured. 6:19 The 67 whole crowd was trying to touch him, because power 68 was coming out from him and healing them all.
6:20 Then 69 he looked up 70 at his disciples and said:
“Blessed 71 are you who are poor, 72 for the kingdom of God belongs 73 to you.
6:21 “Blessed are you who hunger 74 now, for you will be satisfied. 75
“Blessed are you who weep now, for you will laugh. 76
6:22 “Blessed are you when people 77 hate you, and when they exclude you and insult you and reject you as evil 78 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 79 your reward is great in heaven. For their ancestors 80 did the same things to the prophets. 81
6:24 “But woe 82 to you who are rich, for you have received 83 your comfort 84 already.
6:25 “Woe to you who are well satisfied with food 85 now, for you will be hungry.
“Woe to you 86 who laugh 87 now, for you will mourn and weep.
6:26 “Woe to you 88 when all people 89 speak well of you, for their ancestors 90 did the same things to the false prophets.
6:27 “But I say to you who are listening: Love your enemies, 91 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 92 you. 6:29 To the person who strikes you on the cheek, 93 offer the other as well, 94 and from the person who takes away your coat, 95 do not withhold your tunic 96 either. 97 6:30 Give to everyone who asks you, 98 and do not ask for your possessions 99 back 100 from the person who takes them away. 6:31 Treat others 101 in the same way that you would want them to treat you. 102
6:32 “If 103 you love those who love you, what credit is that to you? For even sinners 104 love those who love them. 105 6:33 And 106 if you do good to those who do good to you, what credit is that to you? Even 107 sinners 108 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 109 what credit is that to you? Even sinners 110 lend to sinners, so that they may be repaid in full. 111 6:35 But love your enemies, and do good, and lend, expecting nothing back. 112 Then 113 your reward will be great, and you will be sons 114 of the Most High, 115 because he is kind to ungrateful and evil people. 116 6:36 Be merciful, 117 just as your Father is merciful.
6:37 “Do 118 not judge, 119 and you will not be judged; 120 do not condemn, and you will not be condemned; forgive, 121 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 122 will be poured 123 into your lap. For the measure you use will be the measure you receive.” 124
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
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.
6 sn See the note on Pharisees in 5:17.
7 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.
8 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.
9 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
10 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
11 tn Grk “and took.”
12 tn Grk “the bread of presentation.”
13 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.
14 tc Most
15 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.
16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
17 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few
18 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.
19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
20 sn See the note on synagogues in 4:15.
21 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.
22 tn Grk “a man was there and his right hand was withered.”
23 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
24 sn See the note on Pharisees in 5:17.
25 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.
26 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
27 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
28 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).
29 tn Here the conjunction δέ (de) has been translated as contrastive.
30 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
31 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
32 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
33 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
34 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
35 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.
36 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
37 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”).
38 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
39 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
40 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.
41 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.
42 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).
43 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.
44 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
45 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").
46 sn This is the only time all night prayer is mentioned in the NT.
47 tn This is an objective genitive, so prayer “to God.”
48 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
49 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).
50 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.
51 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
52 sn This is the “doubting Thomas” of John 20:24-29.
53 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).
54 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.
55 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
56 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.
57 tn Grk “large crowd.”
58 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.
59 tn Grk “and.”
60 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.
61 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
62 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
63 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
64 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.
65 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
66 sn Unclean spirits refers to evil spirits. See Luke 4:33.
67 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
68 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).
69 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
70 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.
71 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.
72 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.
73 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.”
74 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).
75 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.
76 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
77 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
78 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.
79 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).
80 tn Or “forefathers”; Grk “fathers.”
81 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
82 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.
83 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.
84 tn Grk “your consolation.”
85 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
86 tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë1,13 579 700 892 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.
87 sn That is, laugh with happiness and joy.
88 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.
89 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
90 tn Or “forefathers”; Grk “fathers.”
91 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.
92 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).
93 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
94 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.
95 tn Or “cloak.”
96 tn See the note on the word “tunics” in 3:11.
97 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.
98 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).
99 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
100 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.
101 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
102 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.
103 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.
104 sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.
105 sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.
106 tc ‡ Three key
107 tc Most
108 sn See the note on the word sinners in v. 32.
109 tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.
110 sn See the note on the word sinners in v. 32.
111 tn Grk “to receive as much again.”
112 tn Or “in return.”
113 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
114 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
115 sn That is, “sons of God.”
116 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
117 sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
118 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
119 sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.
120 sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.
121 sn On forgive see Luke 11:4; 1 Pet 3:7.
122 sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
123 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
124 tn Grk “by [the measure] with which you measure it will be measured back to you.”