Jamieson-Fausset-Brown Bible Commentary And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. CHAPTER 6
Lu 6:1-5. Plucking Corn-ears on the Sabbath. (See on [1578]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. And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?
And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him;
How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone?
And he said unto them, That the Son of man is Lord also of the sabbath. 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.) And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. Lu 6:6-11. Withered Hand Healed.
(See on [1579]Mt 12:9-15 and Mr 3:1-7.) And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. 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.
But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.
Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? 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.)
And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.
And they were filled with madness; and communed one with another what they might do to Jesus. 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 [1580]Mt 3:6.) And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. 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 [1581]Mt 9:37; [1582]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! And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; 13-16. (See on [1583]Mt 10:2-4.)
Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,
Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,
And Judas the brother of James, and Judas Iscariot, which also was the traitor.
And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; 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.
And they that were vexed with unclean spirits: and they were healed.
And the whole multitude sought to touch him: for there went virtue out of him, and healed them all. 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.
And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. 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).
Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. 21. laugh—How charming is the liveliness of this word, to express what in Matthew is called being "comforted!"
Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. 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. Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. 23. leap for joy—a livelier word than "be exceeding glad" of "exult" (Mt 5:12).
But woe unto you that are rich! for ye have received your consolation. 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 [1584]Lu 16:25). shall hunger—their inward craving strong as ever, but the materials of satisfaction forever gone. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets. 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.
But I say unto you which hear, Love your enemies, do good to them which hate you, 27-36. (See on [1585]Mt 5:44-48; [1586]Mt 7:12; and [1587]Mt 14:12-14.)
Bless them that curse you, and pray for them which despitefully use you.
And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also.
Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
And as ye would that men should do to you, do ye also to them likewise.
For if ye love them which love you, what thank have ye? for sinners also love those that love them.
And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.
Be ye therefore merciful, as your Father also is merciful.
Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 37, 38. See on [1588]Mt 7:1, 2; but this is much fuller and more graphic.
Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.
And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? 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).
The disciple is not above his master: but every one that is perfect shall be as his master. 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."
And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? 41-49. (See on [1589]Mt 7:3-5, [1590]Mt 7:16-27.)
Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye.
For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.
A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.
And why call ye me, Lord, Lord, and do not the things which I say?
Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.
But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great. |
