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.)
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!
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.
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."
Luke 6 Bible Commentary
Jamieson, Faussett, and Brown
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.)