Chapter 6

1 Christ reproveth the Pharisees’ blindness about the observation of the sabbath, by scripture, reason, and miracle: 13chooseth 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. Second sabbath after the first. [Plucking Grain on the Sabbath, Luke 6:1–5=Matt. 12:1–8=Mark 2:23–28. Major comment: Mark.] Gr. sabbaton deuteroproµton, literally, “second-first Sabbath.” The precise meaning of the expression thus translated is uncertain. Textual evidence favors (cf. p. 146) reading simply “a Sabbath.” Some translators feel that the weight of evidence favors the shorter reading, while others hold to the longer reading. Deuteroproµtos occurs nowhere else, either in the Bible or in ancient Greek literature. Some have conjectured that it may have meant the second Sabbath after the Passover; others, that it was the first Sabbath of a second year in a sabbatical year series; others, that it was the second Sabbath in a series of Sabbaths in the ritual calendar; still others, that it simply distinguishes the Sabbath here mentioned from the former Sabbaths of ch. 4:16, 31. None of these suggestions seem to have much evidence in their favor. Perhaps it is best simply to admit that we do not know what idea this word conveys.

5. And he said. The Codex Bezae places v. 5 immediately after v. 10, and substitutes a curious, but otherwise unsupported, insertion here: “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!’” Such an obvious interpolation, though interesting, is of no value in Biblical exegesis. It was apparently made in the endeavor to provide scriptural support for Sundaykeeping.

6. On another sabbath. [The Man With a Withered Hand, Luke 6:6–11=Matt. 12:9–14=Mark 3:1–6. Major comment: Mark and Luke. See Early Galilean Ministry; on miracles pp. 208–213.] The Scriptures give no clue as to the chronological setting of the incident of vs. 6–11. It might be concluded from Matt. 12:9, taken alone, that the healing of the withered hand took place on the same Sabbath as the incident in the grain field, but Luke makes clear that it was “on another sabbath.” Furthermore, Jesus and His disciples were on their way home from the synagogue as they passed through the grain field (DA 284), whereas they are in the synagogue on this occasion (see Matt. 12:9). It seems that all three synoptic writers have grouped together certain incidents of conflict between Jesus and the Jewish leaders in topical rather than chronological order, the better to emphasize the growing opposition of the scribes and Pharisees toward Jesus and His work. See pp. 191, 192, 274.

Taught. Only Luke records the fact that Christ gave what we would call the sermon (see on v. 4:16, 17, 20, 21).

Right hand. Only Luke, with the professional eye of the physician, notes this particular. Whether it was the hand only, or the hand and the arm, that was atrophied, or paralyzed, is not certain. The Greek word here translated “hand” may also include the arm, and is so used by Greek writers. This was Christ’s fifth recorded encounter with the scribes and Pharisees since the opening of His Galilean ministry (see on Mark 2:24).

7. Scribes and Pharisees. For a discussion of these groups see pp. 51, 52, 55. It is likely that there would be scribes and Pharisees in any large synagogue on any particular Sabbath; however, it is probable that some, at least, of those present were in attendance as spies for the specific purpose of observing Jesus and reporting on what He might do and say (see on Mark 2:6).

Watched. According to the Greek, “kept watching.” The men who so intently watched Jesus were probably present for that specific purpose. In fact, spies continued to dog the footsteps of Christ throughout the remainder of His Galilean ministry.

Heal on the sabbath day. Compare the healing of the demoniac in the synagogue at Capernaum (see Mark 1:21–28), the healing of the paralytic at the Pool of Bethesda (see John 5:1–16), the blind man at the Pool of Siloam (see John 9:1–7), the woman infirm for 18 years (see Luke 13:10–17), the man with the dropsy (see ch. 14:1–6). In addition to these more public Sabbath miracles, Christ also healed Peter’s mother-in-law at home (see Mark 1:29–31). Together with the healing of the man with a withered hand, these make seven recorded miracles of healing performed on the Sabbath day. Thus, of about 20 specific cases of healing mentioned in the Gospels, a third occurred on the Sabbath. See pp. 210-212; see on John 5:16.

Find. The scribes and Pharisees were bent on finding out how to bring the ministry of Christ to a halt; they were determined to make a case against Him.

8. He knew their thoughts. See on Mark 2:8. With the spies now in pursuit of Him, Jesus would have no difficulty in being able to determine the trend of their thinking with respect to anything He might do. Their very presence gave them away; and as if that were not enough, their facial expressions told the same story. This is not, however, to say, as do some critics, that Jesus did not have supernatural power to read men’s thoughts. There were several instances in which He most certainly displayed supernatural understanding of the thought processes of various persons (see John 8:6–9; 13:21–30; DA 461, 655).

Stand forth in the midst. The man was not only to rise to his feet but to change his position, so that all in the synagogue could easily see him. Quite likely he was sitting in the rear, or in a corner, or perhaps behind a pillar. On the other hand, Jesus was probably at the front of the synagogue at the time and doubtless invited the man to come near to where He Himself was standing or sitting at the moment. In striking contrast with the candor, frankness and openness of Jesus were the devious and clumsily hidden attempts of the scribes and Pharisees to spy on Him and to lay traps for Him.

9. I will ask. According to Matthew’s account of the incident, it seems that the Pharisees had already raised the question of the propriety of healing on the Sabbath (see Matt. 12:10).

Is it lawful? See on Mark 2:24. Rabbinical laws were again shown to be in conflict with the needs of humanity. Those who today claim that Jesus paid no regard to the law of God, in other words, that by precept and example He departed from the claims of the fourth commandment, join forces with the scribes and the Pharisees and partake of their spirit. At the close of His earthly life Jesus affirmed that He had kept His Father’s every command (see John 15:10).

Good, or to do evil. Here in the sense of bringing benefit or harm. According to Matthew’s account, the scribes and Pharisees had previously addressed the question to Jesus, as to whether it was lawful to heal on the Sabbath (Matt. 12:10). Rabbinical regulations made a careful distinction between cases of chronic sicknesses and cases involving immediate danger of death. Specifically, certain disease were named as being more grave than others, and those suffering from these diseases might be given help according to their need. On the Sabbath little provision was made for relieving pain that did not involve acute illnesses, or for helping those who had suffered long, such as the one Jesus was about to heal. It is probable that the law was more or less liberally interpreted, and that persons suffering from many other diseases were actually cared for on the Sabbath. For further information on the rabbinical principles for Sabbath care of the sick, see Mishnah Shabbath 14. 4; 22. 6, Soncino ed. of the Talmud, pp. 539, 540, 747.

To save life. According to another Jewish maxim, to refuse to do good would be to inflict injury, to neglect to care for life would be to take life. But this man’s life was not in danger, and the act of healing could therefore be postponed until after the Sabbath. But Jesus affirmed that it could not be wrong to do good on the Sabbath. From Jesus’ point of view, to pass by the opportunity of bringing relief to the sufferer would be to do wrong. The scribes and Pharisees were thinking of their petty rule that would be violated; Jesus was directing their attention to the fundamental principle involved. Not to save a life would be to take it; not to do that which would enhance life would be to diminish it (see James 4:17). This was an extension of the principle of the sixth commandment, as illuminated by Christ in the Sermon on the Mount (see on Matt. 5:21–24), and the sixth commandment was in no way in conflict with the fourth. The Sabbath, Jesus said, was “made for man” (Mark 2:27), and acts of mercy and necessity were entirely in keeping with its objectives.

The scribes and Pharisees had murder in their hearts. Their accusation was part of the plot to take Jesus’ life (see on Luke 6:11; cf. Acts 3:15), and Jesus, knowing “their thoughts,” knew that they were plotting to destroy Him (see Luke 6:8). Probably Jesus had this in mind when He spoke about destroying life, and sought to direct their attention to the fact that their malice made them the real Sabbathbreakers.

Matthew adds the significant illustration by which Christ called attention to the fact that they would do for a dumb animal that which they would be unwilling to do for a human being (see Matt. 12:11, 12). Some of them would let a man suffer, but would save an animal from suffering—lest, of course, financial loss result to the owner. Only a false concept of God could lead to any Sabbath regulation that places a lower value on human life than on the life of dumb brutes.

10. Looking round about. Having stated clearly the fundamental principle involved, Jesus paused to give time for His words to take effect. His piercing glance swept slowly over the expectant audience, probably to reinforce the lesson and drive it home to the hearts of friend and foe. As when He cleansed the Temple, His glance overpowered the assembly with a sense of awe, arraigning those present before the bar of divine justice—before Him who had made the Sabbath and who was to judge them at the last day (see DA 158; cf. 590). Every eye was riveted upon Jesus and the man standing near Him. The principle involved had been clearly stated; now Jesus was about to break the impressive silence by acting in harmony with the principle.

Stretch forth thy hand. Jesus called upon the man to do that which, up to that moment, he had been altogether unable to do, and he did it. The man thus gave evidence of his faith in the power of Jesus; he obeyed the command of Him who had also commanded the observance of the Sabbath, and he was made physically whole. The cooperation of human effort with divine power is ever essential to mankind—whether it be in the realm of physical or spiritual things. Without such cooperation there can be neither physical nor spiritual healing.

11. Madness. Gr. anoia, literally, “a lack of sense,” from a, a negative prefix, and nous, “mind”; hence, “senseless rage.” These men were “out of their heads.” From the point of view of the Pharisees this was at least the fifth offense of Jesus against rabbinical law since the beginning of His Galilean ministry (see on Mark 2:24). His enemies were filled with fury; their rage was akin to insanity. The same spirit that possessed the demoniac (see Additional Note on Mark 1) was hardening their hearts.

Communed. They were no longer able to contain themselves, and their anger boiled over as they began discussing what to do about the situation. Their dilemma lay in the fact that Jesus had clearly enunciated a principle they could not deny, and that the people sided with Jesus. According to the account in Mark, it appears that they could not even wait for the close of the service, but stepped outside before the assembly disbanded, to discuss the matter (see on ch. 3:6).

What they might do. Earlier, in the spring of the same year, a.d. 29, the Sanhedrin had determined to take Jesus’ life and had set spies to follow Him and to report all that He said and did (see DA 213; John 5:18; see on Mark 2:6). The decision had already been made, and it remained only a question as to how they might accomplish the deed with a semblance of legality. The reactions of the people and of their leaders were strikingly opposite. The envy, malice, and hatred of the scribes and Pharisees rose in direct proportion to the swelling tide of popularity that met Christ’s labors in Galilee. Sensing imminent danger, His mother and brethren, a little later, urged Him to discontinue His ministry because of the opposition it aroused (see on Matt. 12:46).

12. In those days. [Appointment of the Twelve, Luke 6:12–16=Mark 3:13–19. Major comment: Mark.] That is, not long after the experience recorded in vs. 6–11.

To pray. Luke seems to have been particularly impressed with the prayer life of Jesus, and makes reference to it more often than do the other gospel writers. For a discussion of the prayer life of Jesus see on Mark 3:13.

14. Simon. Up to this point in the narrative Luke usually refers to Peter as Simon (chs. 4:38; 5:3–5, 10), except for once as Simon Peter (ch. 5:8). Henceforth, he is usually referred to as Peter (chs. 8:45, 51; 9:20, 28, 32, 33; 12:41; etc.).

16. Was the traitor. Literally, “became a traitor.” At this time Judas was not a traitor, except potentially. At the time he was chosen he manifested no tendency toward treachery. Doubtless he himself did not realize that certain latent, wrong traits of character, if cherished, would lead to so inglorious a climax to his life (see on Mark 3:19).

17. Came down. [Sermon on the Mount, Luke 6:17–49=Matt. 5:1 to 8:1. Major comment: Matthew.] That is, from the mountain where He had spent the night in prayer prior to the appointment and ordination of the Twelve (see on Mark 3:13).

The plain. Literally, “a level place,” perhaps the level place in the hills where Jesus led the throng (see DA 298; see on Matt. 5:1).

19. Sought to touch him. See on Mark 3:10.

Virtue. Gr. dunamis, “power” (see on ch. 1:35). The accompanying verb translated “went out,” is more correctly rendered, “was coming out.” Emphasis is on the fact that divine powerkept coming from Him. Power radiated from Him whenever there was need of it. “The very air was electric with spiritual power” (Robertson). So it should be with Christ’s representatives today.

20. Lifted up. See on Matt. 5:2.

Blessed. Luke records four of the eight beatitudes given by Matthew. For a comparison of the two series of beatitudes, see on Matt. 5:3. In addition to four blessings, Luke gives four comparable woes (see Luke 6:24–26).

Ye poor. Luke seems to apply the beatitudes more literally, or materially, than does Matthew (see on Matt. 5:3). This literalness becomes even more apparent in connection with the accompanying woes (see on Luke 6:24). Nevertheless, Luke’s brief and literal record of the beatitudes should be read in the light of the more complete and specific record of the sermon as reported by Matthew. The strong contrast between poverty, hunger, and persecution “now,” and the future state of blessing (see v. 21, etc.), may at first seem to lend a materialistic slant to Christ’s words. But in the setting of the sermon as a whole (see on Matt. 5:2), it becomes clear that this is not the case. Christ is simply contrasting the present state of those seeking the kingdom, with their condition after entering the kingdom.

22. Separate you. Thought by some to be a reference to excommunication from the synagogue (see John 9:22, 34; 12:42; 16:2). Excommunication might be either permanent, involving complete exclusion from Judaism for all time, or merely temporary. In the time of Christ temporary excommunication lasted for a period of thirty days, during which the person thus “separated” was not only deprived of participation in religious ritual, but was not supposed to come within 4 cu. (about 7 ft.) of another person. Excommunication thus implied both religious and social contamination, or uncleanness. See Jerusalem Talmud MoХed Katan 3. 81c. 50, cited in Strack and Billerbeck, Kommentar zum Neuen Testament, vol. 4, p. 299.

Cast out your name. That is, throw it away contemptuously. This refers to the circulation of false and malicious reports (see 1 Peter 4:14).

Son of man’s. See on Mark 2:10.

24. Woe unto you. The contrast of blessing and woe seems to have been a characteristic Jewish literary device, and originated, probably, with the blessings and the curses of Deuteronomy (chs. 27 and 28). Compare also Christ’s woes upon the scribes and the Pharisees (see Matt. 23).

Rich. Jesus’ low estimate of the material things of life (see on Matt. 5:3) alienated the affections of the class of society that considered wealth and prestige to be the main objectives of life (see Matt. 6:1–6; etc.), though the Saviour sought to bring salvation to all classes of society, rich as well as poor. In fact, comparatively few of the wealthy class became Jesus’ friends, Nicodemus and Joseph of Arimathaea being notable exceptions. Jesus was concerned with leading men to lay up treasure in heaven rather than on earth (see Matt. 6:33, 34; Luke 12:13–33), in order that their hearts might be the more closely attached to heaven. In too many cases riches proved to be, to their possessors, an insuperable barrier to heaven (see Mark 10:23, 25; Luke 18:24, 25).

Received. Gr. apechoµ. As illustrated by the papyri this term may indicate, in a context such as this, payment in full.

Consolation. Gr. parakleµsis, here meaning solace or cheer that comes from a happy state of things (see on Matt. 5:4).

25. Full. That is, sated with the good things of this life (cf. ch. 16:19–31).

26. Speak well of you. Precisely the opposite of “reproach you” (v. 22). Here is another of the paradoxes that emphasize the great difference between Christianity and the world, between its ideals and those of the world. Men usually “speak well” of those who possess wealth or power, and who are in a position to respond to flattery in such a way as to benefit the flatterer.

So did their fathers. Compare this with the ill-treatment their ancestors had accorded to the prophets of the Lord (v. 23).

27. But I say unto you. See on Matt. 5:22.

Love your enemies. See on Matt. 5:43, 44.

28. Bless them that curse you. See on Matt. 5:43.

Despitefully use you. Or, “abuse you” (see on Matt. 5:43, 44).

29. Him that smiteth thee. See on Matt. 5:39.

30. Give to every man. The tense of the Greek verbs translated “give,” “taketh away,” and “ask” expresses repeated or habitual action. The admonition to “give to every man that asketh” does not mean to give him everything he asks for, nor does it require one to give something every time he is asked. As the verb form makes clear, and as the general tenor of the entire Sermon on the Mount makes evident, Christ means that giving should become habitual with us. Christ’s admonition does not mean that a Christian is obliged to give indiscriminately, irrespective of need. He will, rather, have a generous spirit that is ready and glad to give—according to the need represented by the request and his own ability to meet that need (see on Matt. 5:42). A Christian will, as a rule, respond favorably to requests that come to him for help. He will not, as is the custom of men with unregenerate hearts, be unwilling to give or refuse to give. He will be disposed to cooperate with others rather than to oppose them.

31. As ye would. See on Matt. 7:12.

32. Love them which love you. See on Matt. 5:43–47.

Sinners. According to the Jews, a “sinner” was one who either did not know the law at all or who knew it but would not obey it. All Gentiles were thus sinners, along with those among the Jews who became tax collectors, harlots, etc.

33. Do good. See on Matt. 5:44–46.

34. Lend to them. Matthew does not report the sequence on lending. This lending refers to business transactions in which money is lent on interest.

Receive as much again. That is, get back the principal, and with it, of course, the stipulated interest.

35. Love ye your enemies. See on Matt. 5:44–46.

Hoping. Gr. apelpizoµ, a word occurring nowhere else in the NT. In Greek literature it always means “to despair,” or “to give up in despair.” There is some textual evidence (cf. p. 146) for the reading “despairing of no one,” though the evidence seems to favor the reading “despairing of nothing.” Commentators generally suggest “never despairing” as the best rendering, or, “giving up nothing in despair.” However, the contrast here seems to demand a phrase opposite to “ye hope to receive” (v. 34), and hence there may be some justification for the translation “hoping for nothing.” There is some textual evidence (cf. p. 146) for reading “disappointing no man.” The KJV translation is based on the Vulgate, which reads, “hoping for nothing thence.” On the basis of the Vulgate the Catholic Church for centuries prohibited lending money on interest, and as a result the Jews became the great moneylenders and bankers of Europe. For a discussion of Bible principles with regard to lending money on interest, see on Ex. 22:25.

The context of Luke 6:30–35 makes it clear that Christ does not refer here to interest on loans, but rather to the great principle that Christians should give to others (v. 30), treat others equitably (v. 31), do good to others (vs. 31, 35), and love others (v. 32)—without calculating in advance the probability of getting the same or more in return. Christians are to help even apparently hopeless cases (apelpizoµ is used in Greek literature of a physician despairing of an apparently helpless and hopeless case). Help is to be based on need, not on the anticipation of getting a return on the investment of good deeds. The Christian is never to be “weary in well doing” (Gal. 6:9), nor should he feel that his labor is “in vain” (1 Cor. 15:58).

Your reward. Christ held forth rewards for right living, not primarily as incentives—yet rightly understood, they are properly incentives—but to demonstrate that though men may not appreciate the high principles on which citizens of the heavenly kingdom operate, God nevertheless knows and appreciates. He will eventually bring the reign of sin to an end and will reconstitute the affairs of this world in harmony with the very principles for which His “sons” endure injustice in this present world. The highest motive of a Christian is not to live the better life in order to acquire certain rewards, though these properly have their place, but rather to live the better life in recognition of the fact that in and of itself it is a better life. A Christian finds ultimate satisfaction in living in harmony with the great eternal principles of the kingdom of heaven.

Children. Their moral likeness to God proves them to be His children. They are His sons because they think, speak, and live in harmony with His principles (see on Matt. 5:45).

The Highest. Gr. Hupsistos. “Children of the Highest” of Luke is equivalent to “children of your Father” of Matt. 5:45. The Hebrew equivalent of Hupsistos is ФElyon (see on Gen. 14:18; Num. 24:16).

The unthankful. Christ is not so much concerned with the fact that these persons do not express appreciation for the kindnesses shown them by citizens of the kingdom of heaven, as He is with the basic attitude of the thankless. Even so, God is still kind to them, and the sons of God on earth—those who resemble their heavenly Father in moral character—will do likewise. See on John 8:44.

The evil. In Greek the definite article “the” is not repeated. The entire phrase reads literally, “to the ungracious and evil [ones].” The “ungracious” and “evil” are here treated as one group of people, not two separate groups. The kindnesses God extends are based on His own graciousness as giver, not on any graciousness on the part of the recipients. It is sometimes the case that graciousness extended to the most unworthy and unappreciative individual awakens in him a desire to escape from the bonds of sin, and ultimately brings about a transformation of his character.

36. Merciful. Or, “compassionate.” How deserving the fellow men may or may not be in no way determines the Christian’s attitude and actions toward them. The motive power for this kind of living lies in the Christian’s sonship to God through Christ, whose love “constrains” or controls him (see 2 Cor. 5:14).

37. Judge not. See on Matt. 7:1, 2.

Forgive. See on Matt. 6:14, 15.

38. Bosom. Gr. kolpos. Either the breast, or the fold made in the wide, outer garment by tucking it into the girdle, thus making a hollow or pocket (see Ex. 4:6; Ps. 79:12; Prov. 6:27; Jer. 32:18; see on Ps. 65:6).

With the same measure. See on Matt. 7:2.

39. He spake a parable. This is generally considered to mark the beginning of the second section of the Sermon on the Mount as recorded by Luke. Sixteen of the illustrations used in this sermon, as told by Matthew and Luke, may be classed as “parables,” though only the one here given is so designated. For a definition of parables see p. 203.

Can the blind lead? The form of the question in Greek implies that a negative answer is expected. A blind person is not a fit guide for another blind person.

Shall they not? Here the form of the question in Greek implies that an affirmative answer is expected. Some misfortune is sure to result.

Ditch. Preferably, “pit.”

40. The disciple. That is, the learner is not above the teacher. This is similar to our proverb about a stream not rising higher than its source. The Chinese have a proverb to the effect that “a student cannot excel his teacher.” In its contextual relationship to v. 39, the proverb about the student and his teacher equates the “master” with the blind man who attempts to lead, or instruct, another blind man, and the “disciple” with the one being led. The moral is simply that those who would pose as teachers of others must have clear insight into the matters concerning which they propose to give instruction. Unless they do, those they teach can at best reach a low standard.

This “parable” illustrates the same lesson set forth in the metaphor of vs. 41, 42, about the man who proposes to pull a speck or splinter out of his brother’s eye when there is a beam or log in his own. A man must see himself clearly before he can be of any help to others.

Perfect. Gr. katartizoµ, “to prepare,” “to train,” “to furnish thoroughly.” Hence, “fully taught” (RSV). It is also used as a medical term to describe setting a bone or a joint.

Shall be as his master. That is, no better than his master (cf. v. 39).

41. Mote. See on Matt. 7:3.

Perceivest. Gr. katanoeoµ, literally, “to fix the mind upon”; hence, “to consider attentively,” or “to perceive.”

42. Let me pull. See on Matt. 7:4. The man with the beam in his eye speaks with studied courtesy to the one with the mote in his eye, as if offering to do him a favor. He pretends to be a “brother” to the man, when in reality he is a “hypocrite.”

Thou hypocrite. See on Matt. 7:5.

44. Known. See on Matt. 7:16.

45. A good man. See on Matt. 7:12, 16.

46. Lord, Lord. See on Matt. 7:21, 22.

47. Whosoever cometh to me. That is, whoever would be my disciple—like the Twelve chosen earlier that very day, and now sitting next to Christ (see on Matt. 5:1).

48. Built an house. See on Matt. 7:24, 25.

Digged deep. Literally, “dug, and went down deep.”

Could not shake it. That is, was not strong enough to shake it.

Founded upon a rock. Important textual evidence may be cited (cf. p. 146) for the reading “well built.”

49. Heareth, and doeth not. See on Matt. 7:26.

Fell. Rather, “fell together,” or “collapsed” (see on Matt. 7:27).

Ellen G. White comments

3, 4 DA 285

12 DA 292, 362; Ev 663; GW 256; 2T 202; 3T 322, 379; 4T 373, 528; 5T 385

12, 13 MB 4

12–16DA 290–297

16 GC 43

17–19DA 298; MB 4

22, 23 1T 285; 2T 491

24 2T 492

26 GC 144; 8T 124; 2T 491

31 CG 260; CSW 178; Ed 292

35 DA 311; MB 73, 76; MH 208

35, 36 MH 423; 8T 286

36 CS 164; 6T 284

38 AA 345; COL 86, 374; CS 36, 50; DA 249, 371; Ed 103, 140; FE 338; MB 20; MH 208; PK 234

43 MB 127

48 4T 117

48, 49 DA 599