Luke 6

The chapter moves from confrontation with religious leaders regarding the Sabbath to the formation of the new apostolic community, culminating in a discourse on the ethical requirements of those who follow Him.

• Yours is the kingdom of God (v. 20)
• Ye shall be filled (v. 21)
• Ye shall laugh (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)
• Stretch forth thy hand (v. 10)
• Rejoice ye in that day (v. 23)
• Love your enemies (v. 27)
• Do good to them which hate you (v. 27)
• Bless them that curse you (v. 28)
• Pray for them which despitefully use you (v. 28)
• Give to every man that asketh of thee (v. 30)
• Be ye therefore merciful (v. 36)
• Judge not (v. 37)
• Forgive (v. 37)

• Woe unto you that are rich (v. 24)
• Woe unto you that are full (v. 25)
• Woe unto you that laugh now (v. 25)
• Woe unto you, when all men shall speak well of you (v. 26)
• Can the blind lead the blind? (v. 39)

• The 'second Sabbath after the first' remains a chronologically debated term, likely referring to the agricultural calendar of the Jewish festival cycle.
• The Pharisees were a group defined by their strict adherence to the oral traditions (later codified in the Mishnah), which expanded the Mosaic prohibition of 'work' on the Sabbath to include minor activities like rubbing grain.

• Ancient Jewish legalism had created a barrier between the people and God by prioritizing ritualistic Sabbath observance over the physical needs of others.
• The role of a 'master' or teacher was foundational, and the disciples as 'learners' (mathētḗs) were expected to eventually replicate the Master's teaching and character.

• Matthew Henry observes that the twelve apostles are named here as men who were privileged, yet he notes the tragedy that one among them had a devil and proved a traitor, reminding readers of the gravity of responding to the Word of Christ.
• This chapter parallels the 'Sermon on the Mount' in Matthew 5-7 but emphasizes Jesus' role as the authority of the law rather than merely an interpreter of it.

• Jesus justifies His actions by citing the precedent of David eating the shewbread (1 Samuel 21:6), demonstrating that the principle of mercy and need supersedes ritual law.
• The selection of twelve apostles (vv. 13-16) points symbolically to the reconstitution of the twelve tribes of Israel, indicating that Jesus is gathering the new people of God.

• 1 Samuel 21:6: Jesus references the narrative of David entering the house of God and eating the bread of the Presence (próthesis) when he was hungry, using it as a direct scriptural precedent for His current actions.

• σάββατον (sábbaton) [G4521]: The Sabbath, the institution of rest, which the Pharisees had elevated above human necessity.
• μαθητής (mathētḗs) [G3101]: A learner or pupil; the core identity of the followers of Jesus.
• πρόθεσις (próthesis) [G4286]: Literally a 'setting forth', used technically for the 'Showbread' in the Temple, which was restricted to priestly use except in extreme necessity.

• The irony that the Pharisees sought to find an 'accusation' against Jesus while He was in the synagogue, a place of worship.
• The contrast between those who have an 'evil treasure' in their heart and those who possess a 'good treasure', which ultimately determines the quality of their 'fruit' (actions/words).

• The exact meaning of the phrase 'second Sabbath after the first' (δευτεροπρώτῳ) is historically obscure, leading to varied scholarly theories regarding whether it refers to the second day of Unleavened Bread or a specific interval in the liturgical year.