The Gospel According to Saint Luke
Luke 6
Chapter VI · Vol. IV, pp. 160–163
1 Christ reproveth the Pharisees' blindness about the observation of the sabbath, by scripture, reason, and miracle: 12 chooseth twelve apostles: 17 healeth the diseased: 20 preacheth to his disciples before the people of blessings and curses: 27 how we must love our enemies: 46 and join the obedience of good works to the hearing of the word: lest in the evil day of temptation we fall like an house built upon the face of the earth, without any foundation.
1 And ita came to pass, on the second sabbath after the first,1 that he went through the corn-fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.
a Mat.12.1-8. Mar.2.23-28. De.23.25.
1 Second sabbath after the first. Literally, 'on the second first sabbath;' but this is unintelligible, because unsuited to English idiom. The meaning most probably is, not 'the second sabbath after the first day of unleavened bread;' but, 'the first sabbath after the second day of unleavened bread,' which was the second after the first day of the passover, which was always a sabbath (Le.23.7); for upon that second day of the passover the wave sheaf was offered up, and from that second day, and not from the first, the fifty days till pentecost were reckoned (Le.23.11,15,16); whence all the sabbaths from the passover to pentecost took their numeral titles from 'the second of the passover.'—C.
2 And certain of the Pharisees said unto them, bWhy do ye that which is not lawful to do on the sabbath-days?
3 And Jesus answering them said, Have ye not read so much as this, cwhat David did, when himself was an hungered, and they which were with him;
4 How he went into the house of God, and did take and eat the show-bread, and gave also to them that were with him; dwhich it is not lawful to eat but for the priests alone?
6 Andg it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose hright hand was withered.
g ch.13.14;14.3. Mat.12.9-14. Mar.3.1-6.
7 And the scribes and Pharisees iwatched him, whether he would heal on the sabbath-day; that they might find an accusation against him.
A.D. cir. 31.
i Ps.37.32; 38.12. ch.13.14; 11.53,54; 14.1,2; 20.20. Jn.9.16,26.
8 Butj he knew their thoughts, and said to the man which had the withered hand, kRise up, and stand forth in the midst. And he arose, and stood forth.
9 Then said Jesus unto them, I will ask you one thing; lIs it lawful on the sabbath-days to do good, or to do evil? to save life, or to destroy it?
10 And looking round about upon them all, he said unto the man, nStretch forth thy hand. And he did so: and his hand was restored whole as the other.
11 Ando they were filled with madness;3 and communed one with another what they might do to Jesus.
o Ps.2.1,2. ch.4.28. Ac.7.54. Mat.12.14; 22.16. Jn.5.16; 7.1; 8.59; 10.32; 11.47; 12.53; 15.24,25. Pr.4.16.
3 See note * below.
* On a superficial view of this narrative, it would appear utterly impossible to account for this most unreasonable madness of the Pharisees. Two principles, however, will amply explain its origin: (1) A false theory establishing the traditions of the elders, whereby their own doctrines and practices were supported, the doctrines of our Lord condemned, and the necessity of reformation superseded, even as, in more modern times, the Church of Rome, adopting the false theory of her own infallibility, refuses to be reformed, and anathematizes in her bull, In Cœna Domini, the teachers of every fundamental doctrine of divine grace. (2) The worldly interests of the Pharisees, which were inseparably entwined with their doctrine of tradition, blinded their eyes to the glory of Christ, stopped their ears against the voice of truth, hardened their hearts against every feeling but those of envy, hatred, and madness against the prophet by whose righteous denunciations these interests were endangered.—C.
12 And it came to pass in those days, that hep went out into a mountain to pray, and continued all night in prayer to God.
13 And when it was day,4 he called unto him his disciples: and of them he chose twelve, whom also he named apostles;5
14 Simon,q (whom he also named Peter) and Andrew his brother, James and John, Philip and Bartholomew,
q See on Mat.10.2-4. Mar.3.16-19. Jn.1.42. Ac.1.13.
15 Matthew and Thomas, James the son of Alpheus, and Simon called Zelotes,
17 And he came down with them, and stood tin the plain, and the company of his disciples, and a ugreat multitude of people out of all Judea and Jerusalem, and from the sea-coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;
18 And they that were vexed with unclean spirits: and they were healed.
19 And vthe whole multitude sought to touch him: for there went virtue out of him, and healed them all.
v Nu.21.8,9. Mat.14.36. Jn.3.14,15. ch.8.46. Mar.5.30.
20 Andx he lifted up his eyes on his disciples, and said, yBlessed be ye poor;6 for yours is the kingdom of God.7
x Mat.5.2-12. Ps.80.19.
y Mat.5.3. Ps.51.17. Is.35.3,4; 42.3; 57.15,16; 61.1; 66.2. Pr.16.19; 29.23. ch.14.21,33. Jn.7.48. 1 Co.1.26-31. Ja.2.5. Mat.11.5. Ps.113.7,8.
6 This sermon is similar to that delivered Mat. 5. 1, &c., but is not the same. The sermon recorded by Matthew was preached on a mountain (Mat. 5. 1), this on a plain (ver. 17). The sermon in Mat. he delivered sitting, this standing (ver. 17); and there is also considerable difference in the expressions when the similar passages are compared.—C.
7 Our Lord spent at least three years, probably nearly four, in teaching his disciples. It was natural, indeed it was necessary, that he should repeat the same truths, and develop again and again the same doctrines. One evangelist records one discourse; another another; but we must not expect either that there should be a total difference in the subjects when the discourses are different; or that there should be a verbal identity in language when the subjects are identical.—P.
21 Blessedz are ye that hunger now: afor ye shall be filled. bBlessed are ye that weep now: for ye shall laugh.
22 Blessedc are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake.
c Mat.5.10,11. Jn.9.22; 12.42; 16.2; 17.14. 1 Pe.2.19,20; 3.14; 4.13,14. 2 Ti.2.12. 2 Co.4.8-17. 2 Th.1.6,7,10.
23 Rejoice ye in that day, and leap for joy: for, behold, dyour reward is great in heaven: efor in the like manner did their fathers unto the prophets.
d Ac.5.41. Ro.5.3. Col.1.24. Ja.1.2. 1 Pe.4.13. Re.2.7,26-28; 3.5,21; 7.14-17. 2 Ti.2.12; 4.7,8.
e Ne.9.26. Mat.23.31,34. Ac.7.51,52. 2 Ch.36.16. Mar.12.3-5. Je.xx.xxvi. &c. He.11.32-39.
24 Butg woe unto you that are 8rich! hfor ye have received your consolation.
A.D. cir. 31.
g Job 21.7,13. Am.6.1; 4.1. Hab.2.9. Ja.5.1. ch.12.15-21. Mat.19.23,24.
8 He denounces this woe not against them that are rich, but against them that trust in deceitful riches, and despise the poor, Ps.49.6. Pr.11.28. Mar.10.24.—C.
h Mat.6.2,5,16. ch.16.25; 12.15-21.
25 Woei unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
26 Woej unto you when all men9 shall speak well of you! for so did their fathers to the false prophets.
28 Bless them that curse you, and pray for them which despitefully use you.
29 Andl unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also.
l Mat.5.39,40. Is.50.6. 1 Co.6.7. Ro.12.17,20. La.3.30.
30 Given to every man that asketh of thee; and of him that taketh away thy goods ask them not again.Cited in WLC 141
n Mat.5.42. De.15.7-10. Ps.41.1; 112.9. Pr.3.27,28; 11.24,25; 19.17; 21.26; 22.9.
32 Forp if ye love them which love you, what thank have ye? for sinners also love those that love them.
p See Mat.5.46,47.
33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
34 Andq if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
q Mat.5.42.
35 Butr love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and sye shall be the children of the Highest: for he tis kind unto the unthankful and to the evil.Cited in HC 110
r ver.27-31. De.15.8-11. Le.25.35-37. Ps.37.26; 112.5. Pr.19.17; 22.9. He.6.10.
s Mat.5.45. Jn.13.35. 1 Jn.3.1,14.
37 Judgev not, and ye shall not be judged: condemn not, and ye shall not be condemned: xforgive, and ye shall be forgiven:Cited in HC 112
v Is.65.5. Mat.7.1-5. Ro.2.1,2; 14.3,4,10,13. 1 Co.4.3-5. Ja.4.11,12; 2.13. Ga.6.1,2.
38 Give,y and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. zFor with the same measure that ye mete withal, it shall be measured to you again.1Cited in WLC 141
y Mat.10.42. Pr.10.22; 19.17; 22.9. Ec.11.1. Ps.79.12. De.15.10.
z Ju.1.7. Ps.18.25,26; 41.2. Mat.7.2. Mar.4.24. 2 Co.9.6. Ja.2.13.
1 In expounding this rule of reciprocity, and appropriating the promise contained in it, the view must not be confined to the limits of a few years; for the unconverted world will never return to the Christian love for love. But viewing the promises of Christ as running all to the 'end of the world,' the literal fulfilment of this rule and promise will finally be effected when not 'a cup of cold water' will be forgotten in the records of heaven.—C.
39 And he spake a parable unto them: aCan the blind lead the blind? shall they not both fall into the ditch?
a Mat.15.14. Je.6.15; 5.31. Is.56.10,11; 9.16; 42.19,20,25. 2 Th.2.10-12. 2 Ti.3.13.
40 Theb disciple is not above his Master: but every one that is perfect shall be as his 2master.
b Mat.10.24,25. Jn.13.16; 15.20.
2 Or, shall be perfected as his master.
41 Andc why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye?
42 Either how canst thou say to thy brother, Brother, dlet me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye.
A.M. cir. 4035. A.D. cir. 31.
43 Fore a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.Cited in HC 64
44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble-bush gather they grapes.Cited in HC 64
45 Ag good man out of the good treasure3 of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.Cited in HC 64
g Ps.37.30. Pr.10.20,21. Mat.7.17,20;12.34,35;13.52. Ro.8.5-8.
3 The good treasure. The treasure of a memory well stored with the Word; of an understanding that has mastered much of the deep things of God; of a judgment ready, in difficulties, to give wholesome advice; a capacity of administering, without offence, a tender reproof; or, without partiality, paternal encouragement; a mind always devising and maturing judicious plans of benevolence; and a spirit dedicating all in prayer, supplication, and praise. Such are a few of the treasures of 'a good man's heart'—a few specimens of his gatherings from 'the unsearchable riches of Christ.'—C.
47 Whosoeveri cometh to me, and heareth my sayings, and doeth them, I will show you to whom he is like:
48 He is like a man which jbuilt an house, and digged deep, and laid the foundation on a rock; and when kthe flood arose, the stream beat vehemently upon that house, and lcould not shake it: for it was founded upon a rock.
49 But nhe that heareth, and doeth not, is like a man that without a foundation built an house upon the earth: against which the stream did beat vehemently, and oimmediately it fell; and the ruin of that house was great.
n Mat.23.3. Ja.1.24-26;2.21-24. ch.8.5-7; ver.46.
A.M. cir. 4035. A.D. cir. 31.
o Mat.13.18-22;11.20-24. Pr.28.18. Ho.4.14. He.10.26-31;6.4-8. 2 Pe.2.20-22. Mat.12.43-45.
Notes
Ver. 12. In prayer to God. If the word translated prayer must be retained in that sense, as Bloomfield maintains, the translation should be altered to 'the prayer of God.' A literal translation, however, gives a sense more agreeable to history: 'He continued all night in the proseucha of God'—a retired place, such as the Jews were accustomed to erect for the purposes of private devotion.—Query. The tormenting fear which many entertain of meeting the spirits of the dead in solitary places by night, may it not be chiefly traced to the neglect of solitary nightly prayer, wherein the soul meeting in holy and immediate converse with God, would so occupy and fill itself with a sense of his presence and protection as to expel every unmanly and superstitious dread, and establish the heart in its fearlessness and peace in believing? C.
Ver. 31. And as ye would that men should do to you—in justice rendering you your own—do you also (justice) to them likewise. 'And as ye would that men should do to you:' in mercy, even to spare and pardon on evidence of repentance, and in hope of amendment; but not desiring them to patronize your faults and encourage you in reckless impenitence, which were a grievous sin both in you and them. In all these things show ye like mercy to others. And when you call upon any to judge righteous judgment for you and against others, do you likewise allow them impartially to judge like righteous judgment for others, though against yourselves. C.
Ver. 42. Cast out first the beam out of thine own eye. Does this exhortation imply that the casting out of the beam is the act of the hypocrite himself, without any reference to the Word, Spirit, and grace of God? It contains no such implication. It speaks, as the Scriptures often do, of the thing to be done, and not of the power by which alone it can be done. When the Scriptures speak of the power by which alone conversion is effected, they attribute faith to the sinner, and all to the Word, Spirit, and grace of the Lord Jesus Christ, 1 Pe. 1.23; 1 Jn. 3.9; Eze. 11.19; Zec. 4.6; Ep.2.8. C.
Reflections.—Works of real necessity and mercy, but no other, may consist with a proper observance of the Sabbath. And it is base when Christ's kind indulgence is abused to carnal licentiousness; and when the rigid accusers of the innocence of others are the most indulgent to their own crimes. If we desire to have our spiritual maladies healed we must attend Christ's ordinances; and neither our own inability, nor other men's perverseness, must hinder us from our duty. If Jesus command, he can enable to perform. Where passion reigns, neither conscience nor reason can be regarded: but it is in vain to devise mischief against an all-seeing Redeemer. Important work ought always to be introduced with fervent and solemn prayer; and Jesus' prayers and power can easily furnish his church with plenty of gospel ministers! Marvellous and free are the effects of his mercy: and infinitely distant his views of real happiness and mercy from those of carnal men. Happy are they whom he blesses, and miserable are they whom he curses, be their outward circumstances what they will. And it is eternity, not time, that properly distinguishes the lot of saints and sinners. Honourable and beneficent is the spirit and tendency of the Christian religion, which so calls us to imitate Jehovah in his most endearing perfections and work. How important is it to be a Christian indeed! It is a great reproach for the professors of the true religion to do no more in duty toward God or men than mere heathens. And we need to live always under a deep sense of our own weakness and pollution, and in daily repentance and forgiveness; so shall we be induced to candid and charitable conceptions of others. It is absurd to attempt raising good works out of unrenewed hearts; or to expect a blessing with teachers whom Christ never sent. Let us therefore take heed what, how, and whom we hear. Let us receive Christ's Word into our heart; and resting on him by faith, practise it in our lives; so shall we persevere unto the end, and safely arrive in glory, notwithstanding all the storms that may befal us by the way.