1 And it came to pass, on the second-first sabbath, as he is going through the corn fields, that his disciples were plucking the ears, and were eating, rubbing with the hands,
2 and certain of the Pharisees said to them, `Why do ye that which is not lawful to do on the sabbaths?'
3 And Jesus answering said unto them, `Did ye not read even this that David did, when he hungered, himself and those who are with him,
4 how he went into the house of God, and the loaves of the presentation did take, and did eat, and gave also to those with him, which it is not lawful to eat, except only to the priests?'
5 and he said to them, -- `The Son of Man is lord also of the sabbath.'
6 And it came to pass also, on another sabbath, that he goeth into the synagogue, and teacheth, and there was there a man, and his right hand was withered,
7 and the scribes and the Pharisees were watching him, if on the sabbath he will heal, that they might find an accusation against him.
8 And he himself had known their reasonings, and said to the man having the withered hand, `Rise, and stand in the midst;' and he having risen, stood.
9 Then said Jesus unto them, `I will question you something: Is it lawful on the sabbaths to do good, or to do evil? life to save or to kill?'
10 And having looked round on them all, he said to the man, `Stretch forth thy hand;' and he did so, and his hand was restored whole as the other;
11 and they were filled with madness, and were speaking with one another what they might do to Jesus.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Luke 6
Commentary on Luke 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
Lu 6:1-5. Plucking Corn-ears on the Sabbath.
(See on Mt 12:1-8 and Mr 2:23-28.)
1. second sabbath after the first—an obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.
5. Lord also—rather "even" (as in Mt 12:8).
of the sabbath—as naked a claim to all the authority of Him who gave the law at Mount Sinai as could possibly be made; that is, "I have said enough to vindicate the men ye carp at on My account: but in this place is the Lord of the law, and they have His sanction." (See Mr 2:28.)
Lu 6:6-11. Withered Hand Healed.
(See on Mt 12:9-15 and Mr 3:1-7.)
7. watched whether, &c.—In Matthew (Mt 12:9) this is put as an ensnaring question of theirs to our Lord, who accordingly speaks to the state of their hearts (Lu 6:9), just as if they had spoken it out.
9. good, or … evil, save … or destroy—By this novel way of putting His case, our Lord teaches the great ethical principle, that to neglect any opportunity of doing good is to incur the guilt of doing evil; and by this law He bound His own spirit. (See Mr 3:4.)
11. filled with madness—The word denotes senseless rage at the confusion to which our Lord had put them, both by word and deed.
what … do to Jesus—not so much whether to get rid of Him, but how to compass it. (See on Mt 3:6.)
Lu 6:12-49. The Twelve Apostles Chosen—Gathering Multitudes—Glorious Healing.
12, 13. went out—probably from Capernaum.
all night in prayer … and when … day, he called, &c.—The work with which the next day began shows what had been the burden of this night's devotions. As He directed His disciples to pray for "laborers" just before sending themselves forth (see on Mt 9:37; Mt 10:1), so here we find the Lord Himself in prolonged communion with His Father in preparation for the solemn appointment of those men who were to give birth to His Church, and from whom the world in all time was to take a new mould. How instructive is this!
13-16. (See on Mt 10:2-4.)
17. in the plain—by some rendered "on a level place," that is, a piece of high tableland, by which they understand the same thing, as "on the mountain," where our Lord delivered the sermon recorded by Matthew (Mt 5:1), of which they take this following discourse of Luke to be but an abridged form. But as the sense given in our version is the more accurate, so there are weighty reasons for considering the discourses different. This one contains little more than a fourth of the other; it has woes of its own, as well as the beatitudes common to both; but above all, that of Matthew was plainly delivered a good while before, while this was spoken after the choice of the twelve; and as we know that our Lord delivered some of His weightiest sayings more than once, there is no difficulty in supposing this to be one of His more extended repetitions; nor could anything be more worthy of it.
19. healed—kept healing, denoting successive acts of mercy till it went over "all" that needed. There is something unusually grand and pictorial in this touch of description.
20, 21. In the Sermon on the Mount the benediction is pronounced upon the "poor in spirit" and those who "hunger and thirst after righteousness" (Mt 5:3, 6). Here it is simply on the "poor" and the "hungry now." In this form of the discourse, then, our Lord seems to have had in view "the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him," as these very beatitudes are paraphrased by James (Jas 2:5).
21. laugh—How charming is the liveliness of this word, to express what in Matthew is called being "comforted!"
22. separate you—whether from their Church, by excommunication, or from their society; both hard to flesh and blood.
for the Son of man's sake—Compare Mt 5:11, "for My sake"; and immediately before, "for righteousness' sake" (Lu 6:10). Christ thus binds up the cause of righteousness in the world with the reception of Himself.
23. leap for joy—a livelier word than "be exceeding glad" of "exult" (Mt 5:12).
24, 25. rich … full … laugh—who have all their good things and joyous feelings here and now, in perishable objects.
received your consolation—(see on Lu 16:25).
shall hunger—their inward craving strong as ever, but the materials of satisfaction forever gone.
26. all … speak well of you—alluding to the court paid to the false prophets of old (Mic 2:11). For the principle of this woe, and its proper limits, see Joh 15:19.
27-36. (See on Mt 5:44-48; Mt 7:12; and Mt 14:12-14.)
37, 38. See on Mt 7:1, 2; but this is much fuller and more graphic.
39. Can the blind, &c.—not in the Sermon on the Mount, but recorded by Matthew in another and very striking connection (Mt 15:14).
40. The disciple, &c.—that is, "The disciple aims to come up to his master, and he thinks himself complete when he does so: if you then be blind leaders of the blind, the perfection of one's training under you will only land him the more certainly in one common ruin with yourselves."
41-49. (See on Mt 7:3-5, Mt 7:16-27.)