ESV Global Study Bible :: Footnotes for Luke 6

Luke 6:1 On a Sabbath . . . plucked and ate some heads of grain. The law permitted this (Deut. 23:24–25). Rubbing them removed the outer chaff.

Luke 6:2 Some . . . Pharisees considered plucking grain on the Sabbath to be work and therefore forbidden. You (plural) includes Jesus in his disciples’ activity; a teacher was responsible for his disciples’ actions.

Luke 6:3–4 what David did. The Sabbath is not mentioned in 1 Sam. 21:1–6, but the point is that David did something not lawful (see Lev. 24:5–9) by eating the bread of the Presence. Jesus points out that both David and his followers did this because of David’s authority (see notes on Matt. 12:4; Mark 2:25–26). If David can do this, then David’s Lord (compare Luke 20:41–44) and his followers can certainly do something that meets a human need even though it violated the Pharisees’ interpretation of the law.

Luke 6:5 The Son of Man ultimately rules over and interprets the Sabbath. See note on Mark 2:27–28.

Luke 6:7 The scribes and the Pharisees would have agreed that life-threatening situations allowed for breaking the Sabbath, but this was not such a situation (compare 13:14).

Luke 6:8 he knew their thoughts. An indication of divine omniscience.

Luke 6:10 Stretch out your hand. Jesus did not do anything in this situation that could be called “work.” He simply spoke a word. Nor did the disabled man do any forbidden “work,” for he simply stretched out his hand. his hand was restored. This is proof that Jesus is lord of the Sabbath (see v. 5).

Luke 6:11 What they might do to Jesus foreshadows his suffering and death.

Luke 6:12–49 Jesus appoints 12 apostles, then gives extended teaching to a large group of disciples, including what is often called the “Sermon on the Plain” (vv. 20–49; compare the “Sermon on the Mount,” Matthew 5–7).

Luke 6:12 he went . . . to pray. Luke alone mentions Jesus praying before choosing the apostles. All night shows the importance Jesus placed on prayer.

Luke 6:14 Simon, whom he named Peter. The most prominent disciple heads each listing of the disciples. From now on, Luke will use the name “Peter” (except in 22:31 and 24:34). Andrew, the brother of Peter, is also mentioned in Acts 1:13. James and John. A second set of brothers, who were also Galilean fishermen (Luke 5:10–11) and partners (5:7) of Peter and Andrew. Philip. From Bethsaida, the same city (or birthplace) as Peter and Andrew (John 1:44). Bartholomew is a family name that occurs in each of the lists of disciples in the Synoptic Gospels. He is probably the same person as Nathanael listed in John’s Gospel (see note on John 1:45).

Luke 6:15 Matthew. See 5:27. Thomas. Called the “Twin” in John 11:16; 20:24; 21:2. James the son of Alphaeus. Not to be confused with James the brother of John, James the brother of Jesus, or the James of Mark 15:40. Simon . . . the Zealot. The Zealots were political activists opposed to Roman rule. Apart from Jesus’ influence on their lives, Matthew (as a tax collector working for Rome) and Simon (as a Zealot, seeking to overthrow Rome) would have disliked each other.

Luke 6:16 Judas the son of James does not appear in the parallel accounts in Matt. 10:3 and Mark 3:18. In his place is “Thaddaeus,” which is probably his other name (many of the apostles had double names). The name for the other Judas was qualified by Iscariot, which probably means “man from Kerioth,” a town in Judea (see John 6:71; 13:26). who became a traitor. See Luke 22:3–6, 47–48; Acts 1:16–20.

Luke 6:17 he came down. Jesus had been on a mountain (v. 12). Now he preaches on a level place (hence “the Sermon on the Plain”). A great multitude emphasizes Jesus’ growing popularity (see 4:37). People from Tyre and Sidon would likely have included Gentiles.

Luke 6:18–19 For the distinction between disease and demon possession, see 4:40–41. sought to touch. Compare 8:44–47; 18:15. For the association of power and healing, see 5:17.

Luke 6:20–23 See note on Matt. 5:3–12. The Beatitudes mentioned here are not conditions for entering the kingdom of God but blessings pronounced on those who have already entered. The main theme of the Beatitudes and the following “woes” involves the “great reversal” (see Introduction: Key Themes). On the relationship between this “Sermon on the Plain” (Luke 6:20–49) and the “Sermon on the Mount” (Matthew 5–7), see note on Matt. 5:1–7:29.

Luke 6:20 Blessed are you who are poor. In the OT, “the poor” frequently referred to the faithful poor who depended on God. Jesus is not saying that poverty in itself is a state of blessing. It is a blessing only when accompanied by trust in God. for yours is the kingdom of God. Such people belong to the kingdom and will receive the blessings of the kingdom (see note on Matt. 5:3).

Luke 6:21 In a way similar to the previous verse (see note), you who are hungry refers to those among Jesus’ disciples who are physically hungry and also hungry for God’s help and presence. (Compare Matt. 5:6.) Now implies that the hunger will not last forever, for you shall be satisfied. God will supply their needs, first with his abundant presence in this life (Ps. 107:9) and then also with meeting their physical needs. This could happen in this age (Mark 10:30; James 2:15–17), but it will certainly happen in the age to come (Luke 13:29). who weep now. See “mourn” in Matt. 5:4 and note. “Now” indicates that, when God’s kingdom is fully established, he will wipe away every tear (Rev. 21:4).

Luke 6:24 you who are rich. Those who delight in and trust the things of this life more than God (see 1:53; 12:13–21; also see notes on James 2:1–7; 5:1–6).

Luke 6:25 You who laugh now refers to the mocking laughter of the arrogant rich, who care little for others or for God. They shall mourn and weep when God’s judgment comes.

Luke 6:26 False prophets were well spoken of, for they prophesied what people wanted to hear. This is a warning against seeking the approval of the world rather than being faithful to God.

Luke 6:28 The ability to bless those who curse you depends on trust in God’s care and direction of life’s events.

Luke 6:29 strikes you on the cheek. An insulting slap (see note on Matt. 5:39). Offer the other also is not intended as a command for every circumstance or as a prohibition against governments using military or police force. takes away your cloak. Believers will often be subject to abuse or taken advantage of, but they are to face such rejection by being generous and compassionate rather than by retaliating.

Luke 6:30 Christians should help those who are truly needy. They are not required to give foolishly (see Matt. 7:6), to give to a lazy person who is not in need (2 Thess. 3:10), or to give where giving would do more harm than good.

Luke 6:31 The “Golden Rule”; compare Matt. 7:12.

Luke 6:35 You will be sons does not mean “you will become sons” but “you will demonstrate that you are sons” by imitating God’s care and compassion even for those who are evil. For Most High as an expression for God, see note on 1:32.

Luke 6:37–38 Judge not . . . condemn not. Literally, “Stop judging . . . condemning.” Jesus is not ruling out the legitimate use of discernment, church discipline, and law courts. Rather, he is teaching against focusing on other people’s faults (see notes on Matt. 7:1–5). be judged . . . condemned (by God). Forgive and give go beyond not judging and not condemning to seeking the positive well-being of others. For with the measure you use it will be measured back to you. Compare Matt. 7:2; Mark 4:24.

Luke 6:39 The parable speaks of being blind to one’s own faults while judging others (compare Rom. 2:19–21).

Luke 6:40 A disciple is not above his teacher. A disciple’s goal is to be like his master.

Luke 6:41–42 speck . . . log. Christians should not condemn others for things they themselves are guilty of doing.

Luke 6:43–45 This teaching can be taken in either of two ways. First, observing good and bad fruit allows one to judge wisely in dealing with others (v. 42). Second, it applies to the disciples themselves. The fruit of a bad tree is judging and condemning others (vv. 39–42). The fruit of a good tree is forgiving, giving to others, and loving one’s enemies (vv. 37–38; compare 8:8; 15; 13:6–9). out of the abundance of the heart his mouth speaks. The true nature of people’s hearts can often be seen when they speak without thinking.