Chapter Six

1–11. Conflicts of the Lord Jesus Christ with the Pharisees concerning observance of the Sabbath. – 12–19. The choosing of the apostles. – 20–49. The Sermon on the Mount.

Luke 6:1. On a Sabbath, as He was going through the grainfields, His disciples plucked and ate some heads of grain, rubbing them in their hands. Luke 6:2. But some of the Pharisees said: Why are you doing what is not lawful to do on the Sabbath? Luke 6:3. And Jesus answered them: Have you not read what David did when he was hungry, he and those who were with him? Luke 6:4. how he entered the house of God and took and ate the bread of the Presence, which is not lawful for any but the priests to eat, and also gave it to those with him? Luke 6:5. And He said to them: The Son of Man is Lord even of the Sabbath. The conflict of Christ with the Pharisees concerning His disciples’ violation of the law about Sabbath rest the evangelist Luke describes in accordance with the evangelist Mark (Mark 2:23-28; cf. Matt 12:1-8). “On the Sabbath, the first after the second day of Passover” – more correctly: “the second-first” (δευτεροπρώτῳ). This term appears only here and nowhere else, so all interpretations of it are merely conjectures. From the various attempts to explain this term, one must first point to the patristic interpretations, which proceed from the assumption that an ordinary Sabbath could coincide with a festival day. From this, some understand by the “second-first” Sabbath the Sabbath preceding this festival (Chrysostom, Epiphanius), while others understand the Sabbath following this festival that fell on a Sabbath (Theophylact the Blessed). Among scholarly views, the most widespread is the view of Scaliger, who understood the “second-first” Sabbath as the first Sabbath after the second day of Passover. They counted from the second Passover day, on which the first sheaf was brought to the altar (Lev 23:10 and following), seven Sabbaths until the festival of Pentecost (Lev 23:15). Thus, the “second-first” Sabbath, in Scaliger’s view, was, properly speaking, the second after Passover, but the first after the first day of the unleavened bread. The one following it was called the “second-second” and so on to the seventh. One may also note the view of Wiseler, according to which this was the first Sabbath in the second year of a seven-year period. Finally, the newest Protestant interpreters, having no data for explaining this term, insist that this expression was introduced into Luke’s Gospel by some scribe by mistake, since in many respected manuscripts of this Gospel the word “second-first” is omitted (Sinai, Vatican, Paris). From our Russian commentators, it seems that F. Troitskii provides a more natural explanation for the expression in question (The Last Passover Supper of Jesus Christ according to the synoptics and John, Kazan 1907, pp. 21–22). On the basis of the investigations of Prof. Kvolson, he affirms that in the days of Christ the rabbis called the festival of Passover a Sabbath, whatever day of the week this festival fell upon (for “Sabbath” indeed means “rest”). This was a Sabbath in the improper sense of the word, but the ordinary Sabbath following this Sabbath in the improper sense, in the proper sense of the word, was no longer simply called a Sabbath, but a “second-first” Sabbath. This meant that it was, on the one hand, the first in the new year (the new year began for the Hebrews with Passover), and on the other hand, the second, because the first Sabbath, though not in the proper sense of the word, was Passover. This interpretation may be accepted as most successfully resolving the difficult question. “Rubbing with their hands,” that is, freeing the contents of the grain stalks – the grain itself – by means of rubbing. Such an action of the disciples, from the standpoint of the traditions of the elders, was already work of food preparation, which was considered a violation of the Sabbath rest.

Luke 6:6. And it came to pass also on another Sabbath that He entered the synagogue and taught. And there was a man whose right hand was withered. Luke 6:7. And the scribes and Pharisees watched Him, whether He would heal on the Sabbath, that they might find an accusation against Him. Luke 6:8. But He, knowing their thoughts, said to the man who had the withered hand: Rise up and stand in the middle. And he rose and stood. Luke 6:9. Then Jesus said to them: I ask you, what is it lawful to do on the Sabbath? To do good, or to do evil? To save a life, or to destroy it? And they remained silent. Luke 6:10. And looking round at them all, He said to the man: Stretch out your hand. And he did so, and his hand was restored whole, like the other. Luke 6:11. And they were filled with madness, and discussed with one another what they might do to Jesus. Concerning the healing of the man with the withered hand on the Sabbath, evangelist Luke also narrates in accord with Mark (Mark 3:1-6; cf. Matt 12:9 and following). “On another Sabbath” – probably the one that followed the “second-first.” “The right hand.” This Luke alone notes. The right, of course, is more important than the left. “Scribes.” Luke alone mentions them. “What would they do with Jesus.” The evangelist Luke presents their intentions in a somewhat softened form (cf. Mark 3:6).

Luke 6:12. In those days He went out to the mountain to pray, and spent the whole night in prayer to God. Luke 6:13. When day came, He called His disciples to Himself, and chose twelve of them, whom He also named Apostles: Luke 6:14. Simon, whom He also named Peter, and Andrew his brother, James and John, Philip and Bartholomew, Luke 6:15. Matthew and Thomas, James the son of Alphaeus, and Simon called the Zealot, Luke 6:16. Judas the son of James, and Judas Iscariot, who became a traitor. Luke 6:17. And coming down with them, He stood on a level place, and a great crowd of His disciples, and a great multitude of people from all Judea and from Jerusalem, and from the coast of Tyre and Sidon, Luke 6:18. who came to hear Him and to be healed of their diseases; and those who were troubled by unclean spirits were healed. Luke 6:19. And all the crowd sought to touch Him, for power came forth from Him and healed them all. Concerning the choosing of the apostles, the evangelist Luke speaks in accord with Mark (Mark 3:7-19), though with some deviations from him. “To the mountain to pray.” Luke alone notes this, as an event indicating the exceptional importance of the subsequent choosing of apostles. “Named them Apostles,” that is, gave them a certain office, which is adequately defined by the name “apostle” – messenger, one sent with authority (cf. Matt 10:2). “Andrew, his brother.” Luke has not yet mentioned Andrew, and therefore notes that he was the brother of Simon. On the contrary, the relationship between James and John, as known (see Luke 5:10), is not indicated here. Zealot – the same as Canaanite in Matt 10:4. Judas, son of James, that is, son of James (a known person) – this is the same one whom Matthew calls Lebbaeus, surnamed Thaddaeus (Matt 10:3), and Mark – simply Thaddaeus (Mark 3:18). “And coming down with them” – after coming down with those chosen as apostles from the mountain. “Stood on a level place,” – that is, on one of the plateaus that exist in the mountains of Palestine (cf. 2 Sam 1:21). The Lord still remained within the bounds of the mountain, and therefore the following discourse can fully be called the “sermon on the mount.” “And a great crowd of His disciples” – it is understood: “also stood or stopped.” By “disciples” are meant the followers of Christ in general, apart from the 12 apostles. “And those troubled by unclean spirits; and were healed.” According to the more reliable text, the preposition “by” in Greek is denoted by the particle ἀπό, not ὑπό, and before the word “were healed” the particle “and” is superfluous. Therefore the whole verse should be translated: “and those troubled were healed from unclean spirits” (cf. in the same verse the expression: “to be healed from” (ἀπό) “their diseases”).

Luke 6:20. And lifting His eyes toward His disciples, He said: Blessed are you poor, for yours is the kingdom of God. Luke 6:21. Blessed are you who hunger now, for you will be filled. Blessed are you who weep now, for you will laugh. Luke 6:22. Blessed are you when people hate you, and when they exclude you and revile you and spurn your name as evil, because of the Son of Man. Luke 6:23. Rejoice on that day and leap for joy, for behold, your reward is great in heaven; for in the same manner their fathers used to treat the prophets. In setting forth the Sermon on the Mount of Christ, the evangelist Luke, like the evangelist Matthew, first presents the promises which Christ gave to all His followers (so-called beatitudes, of which Luke gives only four, while Matthew gives nine). “Lifting His eyes.” In Matthew this expression is corresponded to by the words: “opening His mouth” (Matt 5:2). Both one and the other expression emphasizes the special importance of the moment. “Upon His disciples.” Around Christ, of course, in the foreground were the twelve; behind them stood the disciples of Christ in the general sense of this word, that is, a crowd of His followers; and further back – already just listeners, perhaps coming here only out of curiosity. According to Luke’s account, the Lord in His discourse had in view the first two categories of listeners. “Poor in spirit.” Since it is undoubted that the phrase “in spirit” was introduced into Luke’s Gospel from Matthew’s Gospel (in the majority of ancient manuscripts of Luke’s Gospel this addition is not present), the newest commentators believe that the evangelist Luke portrays in this beatitude the external condition of the disciples of Christ, and indeed taking into account the state of the Christian Church in his own time, which consisted predominantly of poor people (cf. Jas 2:5; 1 Cor 1:27 and following). Similarly, in the following beatitudes, which seem to be addressed to Christians suffering from various external misfortunes and privations (this is supposedly indicated by the addition: “now”), these commentators see again only an indication of external qualities which the followers of Christ should have in order to have the right to receive blessedness. But one cannot agree with such an opinion for the following reasons. 1. If the contrast between rich and poor were understood in Luke’s sense so that the poor go hungry because they cannot eat well, and weep because they live badly altogether, while the rich, on the contrary, are satisfied because they eat well, and laugh because they feel well, then it would be incomprehensible why the Lord adds that the poor, the hungry, and the weeping will be reviled “because of the Son of Man.” This means that the matter is not simply about people under the burden of poverty and external misfortunes, but about those who bear these misfortunes in the name of Christ with full patience. On the other hand, it is completely incomprehensible why Christ would equate people who are rich and living a quiet life to “false prophets.” It is evident that by “the rich” He means not simply people who are well provided for, but those who deny Christ for the sake of earthly gain. 2. One should not think that in this case Christ presented His disciples as poor, badly provided for, and suffering under the burden of external misfortunes: their condition at that time was quite good, and they did not know want (see Luke 8:1-3). Even less reason is there to call “poor” the broad circle of followers of Christ: this circle included scribes and well-to-do people. Thus, it will be entirely correct to understand the beatitudes in Luke’s Gospel in the sense that Christ here has in view such poverty and such suffering as make those who endure them true heirs of the kingdom of God. And such poverty can only be the humble consciousness that a person does not possess the “higher” blessing toward which the human soul must strive and which consists not in external well-being and not in temporal satisfaction, but fills the soul with the highest, heavenly world and blessedness. Such poor ones are not only the disciples of Christ who left their occupations in order to follow Christ constantly, but in general all who do not find their rest in the good things of this world and strive toward Christ to hear His word and in communion with Him find for themselves complete consolation. These people can comfort themselves with His promise that to them belongs a share in the kingdom of God. “Blessed are you who hunger now...” The second and third beatitudes refer to those who “now,” that is, in this earthly life, when men must suffer because of ancestral sin, the consequences of which are not destroyed even by Christ, patiently endure various sufferings for Christ’s sake. The consolation which the Lord here promises them, they can of course perceive only by faith for now and feel relief only insofar as they give in their heart room for the action of Christ and the Spirit of God. Complete consolation they will receive when Christ conquers all the dark forces that hinder the happiness of redeemed humanity. But the suffering which Christ has in mind here is not only external: even people fully provided for in respect to earthly well-being can have a feeling of internal dissatisfaction, can hunger for another life, and weep at the failure that befalls them in their strivings toward higher perfection. “Blessed are you when people hate you...” The fourth beatitude corresponds to the eighth and ninth beatitudes in Matthew’s Gospel. It describes the attitude of the world toward the disciples of Christ, caused by their firm confession of faith in Christ. “They will hate” – this word denotes the attitude of the world toward Christians. The following expressions show the ways by which the world will manifest its attitude. In part this will be expressed in the fact that Christians will be “excluded” – both from participation in worship and from participation in public affairs. Such exclusion was called by the Jews “niddui” (cf. John 9:22). “And will revile you.” In part the attitude of the Jews will be expressed in the censure of the Christian name, which the followers of Christ will bear as constituting a separate society. “And spurn your name as evil.” Perhaps here there is an allusion to the fact that the name “Christian” will come to be used as a curse, as a curse word, or perhaps even a prophecy that the enemies of Christ will expel from use the name of Christ (ἐκβάλωσι τὸ ὄνομα ὑμῶν), as the name of criminals, offenders, will not give them the right even to declare their existence as a known society. “Because of the Son of Man,” that is, for the reason that the Son of Man – Christ, whom Christians confess – will become the object of hatred for the world. “On that day,” that is, when you experience this hatred of the world. “Reward in the heavens” (see Matt 5:12). “Their fathers.” This addition shows that the persecution which will befall true disciples and faithful followers of Christ will not be something unexpected: the best men of the Old Testament – the prophets were treated the same way by the ancestors of the Jews who were hostile to the Gospel.

Luke 6:24. But woe to you who are rich, for you have already received your comfort. Luke 6:25. Woe to you who are full now, for you will hunger. Woe to you who laugh now, for you will mourn and weep. Luke 6:26. Woe to you when all people speak well of you, for in the same manner their fathers treated the false prophets. In the source which the evangelist Luke used when setting forth the Sermon on the Mount, four woes are added to the four beatitudes given above. It is evident that in the broad circle of Christ’s listeners there were people who, by their attachment to the world, deserved stern rebuke combined with a prediction of deprivation of those worldly advantages which they now enjoy. In the evangelist Matthew these threats are not present in the Sermon on the Mount. “You have already received your comfort.” Instead of receiving consolation in the kingdom of the Messiah (cf. Luke 2:25), if you belonged to the poor (in spirit), you found complete satisfaction in wealth, from which you are also now being deprived. More correctly to translate these words as: “your comfort has perished” (cf. Jas 5:2 and following). “Who are full now” – now enjoying all the good things of life. “For you will hunger,” that is, the judgment of the Messiah will end your abundance, and you will find yourselves in the position of hungry people. “Laughing now,” that is, exulting in the consciousness of your special advantageous position, your worldly power. “You will weep” – then, of course, when the judgment of the Messiah touches you. “When all people will speak well of you” – an obvious contrast to verses 22–23. Here the force of the thought lies in the word “all.” When “all” speak well of someone, this shows that the character of the one praised is not very firm, that he tries to conform to the tastes of all and each, even to the tastes of bad people. It is clear that such a person will not merit praise from the Messiah, who only approves those who stand for righteousness and skillfully rebuke injustice. Concerning false prophets and the attitude of the people toward them, see Jer 5:31; Mic 2:11.

Luke 6:27. But I say to you who hear: Love your enemies, do good to those who hate you, Luke 6:28. bless those who curse you, and pray for those who mistreat you. Here begins the first part of the discourse (it continues to verse 39). The evangelist Luke omits everything that Christ says in Matthew’s Gospel about His attitude toward the law of Moses and toward its interpreters (Matt 5:17-48), as well as His rebukes against the hypocrites – zealots of the law (Matt 6:1-18). Although all these words of Christ were known to the evangelist (cf. Luke 16:17-18), he did not think it necessary to include them, because his readers, who stood far from Jewish affairs, could not be interested in the disclosure of the incorrectness of the views of the scribes and Pharisees in understanding the law of Moses. The evangelist Luke directly brings the sayings of Christ which had universal application. “To you who hear.” Christ evidently contrasts His present listeners to the “rich” of whom He has just spoken. These people are capable of moral improvement. The first commandment in the teachings to these listeners in Luke’s Gospel is the commandment about love for enemies, which in Matthew’s Gospel occupies a place at the end of the 5th chapter (Matt 5:44).

Luke 6:29. To him who strikes you on the one cheek, offer the other also; and from him who takes away your coat, do not withhold your shirt. “He who strikes you” (see Matt 5:39-40). “From him who takes...” In Matthew’s Gospel it is the opposite – you should give both your coat and your shirt. But in Matthew the matter concerns a court judgment, whereas here it concerns a robber’s attack, a robbery. A robber, of course, naturally seizes first of all the upper garment. The Lord, according to the testimony of the evangelist Luke, commands to give such a robber also the “lower” shirt.

Luke 6:30. Give to everyone who asks you, and do not ask back from him who takes what is yours. (See Matt 5:42). “Do not ask back,” that is, wait until he repays it himself. If he does not pay, it means he has nothing to pay...

Luke 6:31. And as you want people to do to you, do so to them. (See Matt 7:12).

Luke 6:32. And if you love those who love you, what thanks is that to you? For even sinners love those who love them. Luke 6:33. And if you do good to those who do good to you, what thanks is that to you? For even sinners do the same. Luke 6:34. And if you lend to those from whom you hope to receive back, what thanks is that to you? For even sinners lend to sinners to receive back the same amount. Luke 6:35. But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He is kind to the ungrateful and evil. Luke 6:36. Therefore be merciful, just as your Father is merciful. (See Matt 5:46-48). The discourse of Christ about unselfishness in works of love is given in more complete form in the evangelist Luke than in Matthew. “What thanks is that to you?” That is, will God value highly your deed? “Sinners” – people not converted to Christ, those who are guided in their deeds by selfish considerations. “Expecting nothing in return,” that is, not expecting recompense for your expenses. Some commentators, however, translate the expression μηδὲν ἀπελπίζοντες on the basis of how it is used in later Greek, as: “despairing of nothing,” that is, not considering your good as irretrievably lost, because a reward for it will be given by God: “and your reward will be great...” “You will be sons of the Most High” (see Matt 5:45). The evangelist Luke depicts this “sonship” as a reward, whereas in Matthew it is the result of love for enemies, if the disciples of Christ will manifest it. “For He is kind...” The hope of divine sonship in the kingdom of the Messiah can belong only to those who in this temporal life act just as God does in regard to all people: they in their deeds now resemble their Father – God (cf. 1 John 5:1). “Merciful.” In the evangelist Matthew – “perfect” (Matt 5:48). The evangelist Luke replaced the latter expression with another in view of the fact that he then speaks of works of mercy.

Luke 6:37. Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven; (See Matt 7:1). “Do not condemn” – an expression stronger than “do not judge.” To condemn means not to limit oneself to minor remarks offensive to another, which are uttered perhaps only in private and not aloud, but to speak in the hearing of others a judgment that destroys a neighbor as something final, as if a definitive verdict.

Luke 6:38. Give, and it will be given to you: a good measure, pressed down, shaken together, and running over will be poured into your lap; for by the measure you measure it will be measured back to you. “Good,” that is, full. “Shaken together,” that is, one in which there are no empty spaces between loose bodies. “Pressed down” – in which what is poured is compressed so that more can be added on top. “Running over” – from which bread is already pouring forth. “Will be poured” – not by people and not by angels: the verb (δώσουσιν) is set impersonally and points to divine retribution. “Into your lap” – the wide fold formed in the upper garment where it is girded with a belt (cf. Jer 32:18; Isa 65:6; Ruth 3:15). “For by the measure you measure it will be measured back to you.” In the evangelist Matthew (Matt 7:2) this saying refers only to retribution for the condemnation of a neighbor, whereas in Luke it refers to the acts of kindness which a Christian benefactor should expect for himself. But since the Lord always sends his good deeds to good people in abundance, it is here pointed out, evidently, not to quantitative correspondence of reward to deed, but only to the certainty of its receipt.

Luke 6:39. He also said to them a parable: “Can a blind man guide a blind man? Will they not both fall into a pit? Here begins the second part of the Sermon on the Mount, as is evident from the transitional phrase “He also said.” The following discourse of Christ is named by Luke a parable (παραβολή), apparently in the sense that all the following teaching of Christ is clothed in the form of comparisons and proverbs in which the basic conditions are indicated under which the ministry of the disciples of Christ and generally Christian calling can be fruitful. First of all, in the parable of the blind, in which one is a guide and the other is guided, the thought is conveyed: a man who himself does not possess knowledge of the truth cannot lead another to such knowledge (cf. Matt 15:14).

Luke 6:40. A disciple is not above his teacher, but everyone when fully trained will be like his teacher. The meaning of the second saying is as follows: a disciple cannot surpass his teacher and only by sufficient self-perfection can become equal to him (it is of course not excluded that with special talent a disciple can do much more than his teacher; the Lord has in view only such people who develop all the time under the influence of their teacher and, consequently, do not possess any special creative talents). With this instruction the Lord gives his disciples to understand that they must first of all take care of their own development, if they wish to develop others, because those entrusted to them will reach only that level of development that the disciples of Christ have reached. In the evangelist Matthew this saying is in a different connection and different meaning (Matt 10:24).

Luke 6:41. Why do you see the speck in your brother’s eye, but do not notice the log in your own eye? Luke 6:42. Or how can you say to your brother, “Brother, let me remove the speck from your eye,” when you yourself do not see the log in your own eye? You hypocrite! First remove the log from your own eye, and then you will see clearly to remove the speck from your brother’s eye. (See Matt 7:3-5). In the evangelist Luke the connection of this saying with the preceding is as follows: so as not to be a blind guide of the blind, you must, before discussing the moral condition of others (verse 41) and improving it (verse 42), first take care of knowing yourselves (verse 41) and of self-improvement (verse 42). Otherwise your efforts in the matter of turning neighbors to the path of virtue will bear no fruit.

Luke 6:43. No good tree bears bad fruit, and no bad tree bears good fruit, Luke 6:44. for each tree is known by its own fruit. For people do not gather figs from thorns, nor do they harvest grapes from a bramble bush. (See Matt 7:16-18). In the evangelist Luke the connection of this saying with the preceding is as follows: for a person’s own moral perfection bears the same relation to his activity for the benefit of others as the nature of trees to their fruits (cf. Matt 12:33).

Luke 6:45. The good person brings forth good out of the good treasure of his heart, and the evil person brings forth evil out of his evil treasure; for out of the abundance of the heart the mouth speaks. (See Matt 12:35).

Luke 6:46. Why do you call Me “Lord, Lord” and do not do what I say? Luke 6:47. Everyone who comes to Me and hears My words and does them, I will show you what he is like. Luke 6:48. He is like a man building a house, who dug deep and laid the foundation on rock; and when a flood arose, the stream broke against that house and could not shake it, because it had been founded on the rock. Luke 6:49. But the one who hears and does not do is like a man who built a house on the ground without a foundation, which when the flood rose against it, at once it collapsed, and the ruin of that house was great. (See Matt 7:21). The thought contained in the evangelist Luke is as follows. The confession of Jesus Christ, to which a person’s life does not correspond, cannot come from a pure heart and, consequently, cannot have a saving influence on others 9. * * * Notes “If one reads with attention the entire Sermon on the Mount as it is presented in Luke’s Gospel, one comes to the conclusion that it represents not a combination of fragmentary teachings taken by the evangelist from a more extensive account in Matthew’s Gospel, but a coherent whole, composed with attention to the needs of the Church, consisting of Christians of gentile origin. In this discourse are drawn the principal features of the true follower of Christ, and the essential properties of the new righteousness are indicated” (Keil).