Luke6
English Standard Version
1 a , while was the , some , them in their .
2 of the , are you is to on the ?
3 , Have you he was , those :
4 he of the of the , is for the to , it to those ?
5 he to , The of of the .
6 , the was , a .
7 the the , to see he would the , so they might a reason to .
8 , and he to the the , . he and there.
9And , I , is it on the to do to do , to to it?
10 after looking he to , Stretch . he , was .
11 were with they might to .
12 he the to , all he to .
13 , he , he :
14 , , , , , ,
15 , , son of , who was the ,
16 the son of , , a .
17 he came and a , a of a of the of ,
18 to to be . those were were .
19 the to , out them .
20 , and : are you who are , the of .
21 are you who are , you shall be . are you who , you shall .
22 are they you , on of the of !
23 , leap for , , is ; to the .
24 to who are , you have .
25 to who are , you shall be . to who , you shall .
26 to , of , to the .
27 I to , , to those ,
28 those who , those who .
29To one who the , the , from who takes do your .
30 to who from , one who takes your do demand them .
31 you would to , to .
32 you those who , that to ? those who .
33 you do to those who do to , that to ? For the .
34 you to those you to , that to ? to , the .
35 , do , , in , will , you will of the , the the .
36 , .
37, , you will be ; , you will be ; , you will be ;
38 , it will be to . , , , , will be . with the you it will be to .
39He a : a a man? Will they a ?
40A his , when he is will .
41 do you the that is , do the that is your ?
42 you to , , let take the that is , when you do the that is own ? You , the your , you will to the that is .
43 , does a ,
44 is its . are , are a .
45The of the of his , the of , of the of the .
46 do you , , I you?
47 , I will he :
48he a a , the the . when a , the against , it had been .
49 the one who does them a who a the a . When the against it, it , the of .
Study Guide
Public-domain commentary and original-language notes for Luke 6.
Chapter Summary
In this chapter: The disciples pluck corn on the sabbath. (1–5). Works of mercy suitable to the sabbath day. (6–11). The apostles chosen. (12–19). Blessings and woes declared. (20–26). Christ exhorts to mercy. (27–36). And to justice and sincerity. (37–49).
vv1-5
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.
vv6-11
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.
vv12-19
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.
Key Words
σάββατον (sábbaton): the Sabbath (i.e. Shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension, a se'nnight, i.e. the interval between two Sabbaths; likewise the plural in all the above applications
αὐτός (autós): the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other persons
διαπορεύομαι (diaporeúomai): to travel through
διά (diá): through (in very wide applications, local, causal, or occasional)
μαθητής (mathētḗs): a learner, i.e. pupil
τίλλω (tíllō): to pull off
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ἐσθίω (esthíō): used only in certain tenses, the rest being supplied by G5315 (φάγω); to eat (usually literal)
στάχυς (stáchys): a head of grain (as standing out from the stalk)
ψώχω (psṓchō): to triturate, i.e. (by analogy) to rub out (kernels from husks with the fingers or hand)
Cross References
Luke 6David's eating of the consecrated shewbread when hungry, cited directly by Jesus to answer Pharisees.
Supported by Matthew Henry, Matthew Poole
Direct parallel in the Sermon on the Mount concerning persecution, blessing, and reward.
Supported by Matthew Henry, JFB
Parallel command to love enemies and pray for persecutors.
Supported by Matthew Henry, JFB
Direct parallel in the Sermon on the Mount concerning the mote and the beam.
Supported by Matthew Henry, John Calvin
Direct parallel addressing those who cry 'Lord, Lord' but do not obey.
Supported by Matthew Henry
Matthew's parallel account of the disciples plucking grain on the Sabbath and Jesus' defense.
Supported by Matthew Henry, Matthew Poole, JFB
Old Testament law defining that shewbread belongs to and is to be eaten only by priests.
Supported by Matthew Poole
The parallel Beatitudes in the Sermon on the Mount, pronouncing blessings on the poor.
Supported by Matthew Henry, JFB
Paraphrases the beatitude, noting God has chosen the poor of this world rich in faith.
Supported by JFB
Parallel command prohibiting censorious judging.
Supported by Matthew Henry, JFB
Parallel teaching on blind leaders falling into the ditch.
Supported by JFB
Identical maxim that the disciple is not above his master.
Supported by JFB
Parallel discourse regarding knowing a tree by its good or corrupt fruits.
Supported by Matthew Henry
Parallel instruction on speech reflecting the abundance of the heart.
Supported by Matthew Henry
Apostolic exhortation to be doers of the word, and not hearers only.
Supported by Matthew Poole
Mark's parallel account of the Sabbath grain-plucking controversy.
Supported by Matthew Poole, JFB
The Mosaic law permitting plucking standing grain with hands in a neighbor's field.
Supported by Matthew Henry
Sabbath Lordship claim identical to Luke's record of Christ's supreme authority over the Sabbath.
Supported by JFB
Matthew's parallel account of Jesus healing the man with the withered hand on the Sabbath.
Supported by Matthew Poole, JFB
Mark's parallel account of the healing of the withered hand on the Sabbath.
Supported by Matthew Poole, JFB
Affirms Jesus' absolute sovereign choice of the twelve: 'Ye have not chosen me, but I have chosen you.'
Supported by John Calvin
Similar occurrence where healing power (virtue) is perceived going out of Jesus upon physical contact.
Supported by Matthew Henry
Abraham reminds the rich man that in his lifetime he received his consolation.
Supported by JFB
Illustrates the false prophets who spoke lies to please the people.
Supported by JFB
The parallel Golden Rule in the Sermon on the Mount.
Supported by JFB
Parallel call to emulate God's perfection, framed as mercy in Luke.
Supported by Matthew Henry
Condemnation of judging another while committing the same or worse offenses.
Supported by Matthew Henry
Old Testament imagery of a wall built without foundation collapsing in a storm.
Pauline imagery of laying a secure foundation in Christ.
Supported by Matthew Henry
Old Testament precedent of Jeroboam's hand drying up and being restored by prayer.
Supported by Matthew Poole
Another instance where Pharisees watched Jesus to see if He would heal on the Sabbath.
Supported by Matthew Poole
Apostolic instruction to continue in prayer, reflecting Jesus' model of spending the night praying.
Supported by Matthew Poole
Denounces woes on the rich who live in luxury and oppress others.
Contrasts God's hungry servants being filled with the full going hungry.
Apostolic instruction to bless those who persecute and curse.
Old Testament precedent of giving one's cheek to him who smites.