Luke 6

Jesus demonstrates His authority as the Lord of the Sabbath, establishes the apostolic core of His ministry, and delivers a teaching that outlines the inverted, counter-cultural ethics of the Kingdom of God. The passage culminates in a call for radical obedience, framing the life of a disciple as a house built upon the bedrock of Christ's words.

• The Sabbath controversy: Jesus defends his disciples' actions by appealing to the precedent of David and asserting His lordship over the Sabbath.
• The healing controversy: Jesus demonstrates the primacy of mercy over legalism by healing the man with the withered hand, prompting murderous rage from the religious leaders.
• The selection of the Twelve: After a night of prayer, Jesus designates his closest disciples as apostles.
• The Sermon on the Plain: Jesus articulates the blessings and woes of the Kingdom, calls for extreme love for enemies, and warns against judgmental hypocrisy.
• The conclusion: The parable of the two builders serves as a final warning that stability in judgment depends solely on obedience to Jesus' teaching.

• The 'second Sabbath after the first'
• The twelve named apostles (including Judas Iscariot)
• The list of beatitudes contrasted with four specific woes
• The tree and fruit metaphor
• The parable of the wise and foolish builders

This chapter defines the nature of true discipleship: it is not a mere intellectual agreement but an obedient response to the authority of Jesus that persists through trials.

True discipleship is evidenced by obedience to the words of the Lord, which serves as the only foundation strong enough to withstand the storms of judgment.

The chapter moves from the public testing of Jesus' authority by the Pharisees to the formation of the new covenant community, concluding with a comprehensive ethical charge that tests the hearts of all who hear Him.

• Yours is the kingdom of God (v. 20)
• Ye shall be filled (v. 21)
• Your reward is great in heaven (v. 23)
• Ye shall be forgiven (v. 37)
• It shall be given unto you (v. 38)

• Rise up, and stand forth (v. 8)
• Love your enemies (v. 27)
• Bless them that curse you (v. 28)
• Judge not (v. 37)
• Be ye therefore merciful (v. 36)

• Woe unto you that are rich (v. 24)
• Woe unto you that are full (v. 25)
• Woe unto you, when all men shall speak well of you (v. 26)
• Can the blind lead the blind? (v. 39)
• Why beholdest thou the mote... (v. 41)
• It fell; and the ruin of that house was great (v. 49)

• The Pharisees functioned as a 'separatist' group (Φαρισαῖος G5330) obsessed with oral tradition and legal precision, often at the expense of the spirit of the Law.
• The 'second Sabbath after the first' likely points to a specific liturgical calendar timing in the Jewish year, though its exact meaning remains a matter of historical debate.

• The concept of the 'guest' and 'host' in the ancient Near East was central; the idea of the Pharisees 'watching' Jesus highlights a breach of social hospitality and religious intent.
• The Beatitudes represent a complete subversion of the Greco-Roman and Jewish honor-shame culture, which typically equated wealth and societal favor with divine blessing.

• Luke 6 parallels elements of Matthew 5-7 (the Sermon on the Mount), though Luke situates this teaching in a 'plain' (level place), emphasizing the accessibility of Christ to the multitudes.
• The selection of the twelve apostles bridges the gap between the conflict with the Pharisees and the public teaching ministry.

• Jesus cites the narrative of David eating the showbread (1 Samuel 21), demonstrating that ceremonial law yields to urgent human need and divine authority.
• Matthew Henry observes: 'We may well be amazed, that the sons of men should be so wicked,' noting the hardness of heart in the Pharisees who would rather see a man stay withered than see God honored on the Sabbath.

• 1 Samuel 21:1-6 (David's use of the bread of the Presence)
• Matthew 7:24-27 (The parable of the wise and foolish builders)

• σάββατον (G4521): The Sabbath. Jesus asserts his lordship (v. 5) over this institution.
• μαθητής (G3101): 'Learner' or 'pupil.' Used here to identify the body of those following Jesus, contrasting with the 'multitude.'
• ἀναγινώσκω (G314): 'Read.' Jesus confronts the Pharisees' reliance on the text while ignoring its true purpose.

• The progression of Jesus' reaction to opposition: He heals despite knowing they will plot against him, prioritizing the need of the man over his own safety.
• The 'virtue' (power) that went out of him in verse 19 implies that physical healing was an extension of His divine nature, not a mere exertion of energy.

• The precise definition of 'second Sabbath after the first' (δευτεροπρώτῳ σάββατον) in verse 1 is a hapax legomenon and lacks clear consensus in early church or modern scholarship.