Down to Earth But Heavenly Minded

What does Luke Chapter 6 mean?

Luke 6 continues Luke’s account of Jesus’ Galilean ministry (Luke 4:14–9:50). This began with examples of Jesus’ power and authority and the people of Nazareth’s rejection of Him (Luke 4:16–44). Luke continued the theme with a series of calls for the Twelve to discipleship. Those were interspersed with stories of Jesus’ godly but counter-cultural priorities, which revealed the growing resistance of local religious leaders (Luke 5). Luke 6 completes Jesus’ call of the Twelve then transitions to the “Sermon on the Plain,” a description of the self-sacrifice required by those who identify with Him. The chapter ends with a general call for all to build their lives on Him.

The first three stories in Luke 6 continue the prior chapter’s pattern: pairing two models of the new way in which Jesus does ministry with a call to specific disciples. In the first example, Pharisees criticize Jesus for allowing His disciples to pluck and shuck grain heads on the Sabbath. Jesus responds by pointing out David, before he was king, took and ate the bread of the Presence at the tabernacle which was reserved only for priests. The comparison sounds meaningless without historical background. Yet the Pharisees’ extra-scriptural laws against the disciples’ actions are based on the steps needed to bake the bread of the Presence. Having proved His point, Jesus takes authority over all aspects of the Sabbath (Luke 6:1–5).

The second story is similar. Jesus is teaching in a synagogue on the Sabbath. The Pharisees are watching closely to see if Jesus will heal a man with a withered hand, one of the listeners. This condition might have been the result of a virus like polio, some type of disease that induces paralysis and atrophy, or perhaps even an injury. Jesus challenges the Pharisees: if the Sabbath is meant to be a blessing for people, shouldn’t He have the right to bless this man? He heals the suffering man, but the Pharisees are livid and begin their machinations to destroy Him (Luke 6:6–11).

Jesus had already chosen Peter, Andrew, James, John, and Levi, also known as Matthew, to follow Him (Luke 5:1–11, 27–28). After spending all night in prayer, He chooses the final seven men who will be His apostles. It is these men, minus Judas Iscariot, who will build the church (Luke 6:12–16).

The rest of the chapter is Jesus’ “Sermon on the Plain.” It covers much of the same information as the “Sermon on the Mount” in Matthew (Matthew 5—7) but in condensed form. Scholars debate as to whether these were the exact same speech. Since Jesus was a traveling teacher, it’s possible He presented the same broad lessons numerous times during His earthly ministry. Notably, because Luke’s readership is Gentile, he leaves out the parts that directly reference the Mosaic law. The event begins with Jesus ministering to “a great multitude of people” from everywhere from Jerusalem to Tyre. They have come to be healed from diseases and freed from demons but stay to listen to Jesus’ words (Luke 6:17–19).

Where Matthew beings with a thorough list of beatitudes, Luke has a brief list and then transitions into a list of parallel woes. Jesus promises blessings to the poor, hungry, mournful, and hated, and woes to the rich, full, fortunate, and popular. Those who are persecuted for following Jesus will be blessed; those who seek public approval will be cursed. The blessings and curses will primarily be fulfilled in eternity (Luke 6:20–26).

Luke then ties Matthew’s section on retaliation and generosity (Matthew 5:38–42) with the section on loving one’s enemies (Matthew 5:43–48). We are to love our enemies even when they curse us, insult us, and sue us. If we treat our enemies with the same mercy, patience, and love we do our friends, we will reflect our God who blessed us even when we were His enemies (Luke 6:27–36).

The sermon transitions from mercy to personal accountability. Our forgiveness of others is tied to God’s forgiveness of us, and our generosity to God’s generosity to us. Mercy and self-examination should always precede judgment. We cannot teach or correct with effectiveness if we haven’t addressed our own sin first (Luke 6:37–42).

Jesus has presented a description of those who follow Him: they love their enemies and teach with integrity. Only those who have a good heart can act in such a way. A person with a good heart will be able to do these virtuous deeds, just like a good tree produces good fruit (Luke 6:43–45).

Finally, Jesus calls the crowd to general discipleship by teaching them how to receive a good heart: build their lives on Him. Anyone who accepts Him as the foundation of their lives will not be shaken by the hardships of the world. They will remain strong, proving their dependence on Him by obeying what He commands (Luke 6:46–49).

Luke 7:1—8:3 takes a sudden turn and describes Jesus’ relationship with the marginalized, including women and Gentiles. He also compares His ministry with that of John the Baptist, pointing out that a godly teacher will be judged unfairly by the fallen world, no matter how righteously they live.

Chapter Context
Luke 6 completes Jesus’ call for disciples and followers that started in Luke 5. Luke 5:1—6:16 consists of three calls for disciples, each paired with two revolutionary teachings about Jesus’ authority that increasingly infuriate the religious leaders. Luke 6:17–49 continues the theme with a general call for followers and a description of their responsibilities. In Luke 7:1—8:3, Jesus interacts with the other: Gentiles, women, and even the dead. This is followed by another general call (Luke 8:4–21), a series of miracles (Luke 8:22—9:17), and a final call for the Twelve to follow Him even more deeply (Luke 9:18–50).

Verse by Verse

Verse 1. On a Sabbath, while he was going through the grainfields, his disciples plucked and ate some heads of grain, rubbing them in their hands.

This is the first of two altercations in this portion of Luke’s narrative that Jesus has with the Pharisees about what is allowed on the Sabbath. Honoring the Sabbath is one of the Ten Commandments (Exodus 20:8–11). God forbade the Israelites from work on the seventh day of the week as a sign of their faith that God would provide (Exodus 31:12–17). The extent of that “work” was left vague. The only time the Old Testament mentions an explicit example, which is enforced, is when a man gathered sticks in open defiance of the law (Numbers 15:32–36).

The extra-biblical rules for the Sabbath were patterned after the extensive directions for the building of the tabernacle (Exodus 26:1—31:11). Rabbis think this is to emphasize that even the craftsmen building the house of God needed to observe the Sabbath. To that end, the Mishnah, Tractate Shabbat 7:2 bans things related to the building and care of the tabernacle, including making bread, making fabric, tanning hides, writing, building and dismantling, making or extinguishing a fire, and carrying things. Specifically for the disciples, the Pharisees teach that reaping grain, “removing the kernel from the husk,” and separating “the inedible waste from the edible” breaks the Sabbath.

One of the reasons the Pharisees enforced the Sabbath so strongly is because it served as a visible sign that the Jews were set apart from the world and to God. Jesus has a better way: forgiving and being kind to one’s enemies (Luke 6:17–42).

The King James version uses the term “corn” rather than grain. This seems like an anachronism: something placed in the wrong era. The plant modern English refers to as “corn” originated in what is now Mexico and was also called “maize.” Stachys, in the biblical Greek, specifically means the fruit part of cereals grains including wheat and barley. At the time the King James Bible was translated, the word “corn” meant a single grain seed. The main grain crop of any region was called “corn,” as well. Over time, the plant originally called “maize” became identified with the word “corn.” What seems like an error, today, was entirely correct when the KJV was first translated.

Context Summary
Luke 6:1–5 begins another altercation between Jesus and local religious leaders; this is the first related to the Sabbath. The Pharisees added rules to the Sabbath which served more as burdens than ways to honor God. Jesus counters that the Sabbath is for restoration and nurturing, not hardship. In the first occurrence, He defends the disciples as they pick grain heads. Next, He will heal a man with a withered hand (Luke 6:6–11). The purpose of the Sabbath is to refrain from labor, not refrain from good. Matthew 12:1–8 and Mark 2:23–28 also record this interaction.

Verse 2. But some of the Pharisees said, “Why are you doing what is not lawful to do on the Sabbath?”

This is the second of five conflicts Jesus faces while choosing His disciples. In the first, Pharisees and scribes silently judged Him for claiming that a man’s sins were forgiven (Luke 5:21). When Jesus chose Matthew to be a disciple, they criticized Jesus for eating with tax collectors and sinners (Luke 5:30). Then, John the Baptist’s disciples questioned Jesus for not encouraging His disciples to fast (Luke 5:33). After this, scribes and Pharisees will lie in wait to see if Jesus will heal a man on the Sabbath. He does (Luke 6:6–11).

“Lawful” means “right,” or “proper,” or “authorized.” The Pharisees claimed to greatly revere the law of the Jews. In addition to the Mosaic law, they followed and enforced the oral law, which scribes claimed God gave to Moses but didn’t tell him to write down. The oral law supposedly includes specific applications of how to follow the Mosaic law. Pharisees believed the oral law was as binding as the Mosaic law. The Mosaic law forbids Jews from working on the Sabbath (Exodus 31:14–15) but doesn’t strictly define what “work” is.

The oral law includes harvesting grain and separating the kernel from the chaff as “work.” Certainly, God did not intend the Israelites to harvest their fields on the Sabbath. However, Jesus points out that preventing a hungry man from plucking heads of grain as he walks through a field is contrary to God’s gift of the Sabbath as a blessing (Mark 2:27).

Verse 3. And Jesus answered them, “Have you not read what David did when he was hungry, he and those who were with him:

Jesus is walking through a grainfield with His disciples on the Sabbath. The disciples are hungry. So, as they walk, they pluck heads of grain, rub the husks off with their hands, and eat the kernels. The Pharisees challenge Jesus for allowing His disciples to do what is “not lawful to do on the Sabbath” (Luke 6:1–2). This judgment is according to their traditional rules, rather than to Scripture, itself.

Jesus responds by pointing out the example of David, the most revered king in Jewish history. He ate the bread of the Presence, which was set out in the tabernacle to represent God’s close relationship with the twelve tribes. This was authorized to be eaten only by the priests (Leviticus 24:5–9). The event occurred shortly after Jonathan finally admitted that his father, King Saul, wanted to kill David. David fled, taking some of his fighting men with him, and came to Ahimelech at the tabernacle. David told Ahimelech he was on a mission for Saul, which was a lie, and he and his men had not had the time to take provisions, which was the truth (1 Samuel 20:1—21:6).

Part of the point of the sacrificial system was that the priests and Levites would be well fed by the offerings. When David asked for bread, Ahimelech said he only had the bread of the Presence. After asking God (1 Samuel 22:9–10), Ahimelech gave David the bread (1 Samuel 21:3–6). Eating the bread of the Presence is a far greater offense than plucking heads of grain on the Sabbath, but if God allowed it, how much more would He allow hungry people to pluck heads of grain on the Sabbath?

Verse 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?”

The Pharisees are criticizing Jesus’ disciples for picking and eating grain as they walk through a field on the Sabbath. Jesus reminds them of when David, before he was king, asked for and received the bread of the Presence from the tabernacle. It’s an odd comparison when read without sufficient background information.

The Pharisees were a sect of Judaism that followed not only the Mosaic law but also the extra-scriptural oral law: regulations which scribes claimed God gave to Moses but weren’t written down. In truth, the oral law was developed by scribes and rabbis who wanted to put a hedge around the Mosaic law so the people wouldn’t break it and be sent into exile again (Jeremiah 1:14–16; 2 Kings 25:8–12).

After the fall of Jerusalem in AD 70, rabbis wrote out the oral law so the scattered Jews could have a standardized record. These are now known as the Talmud and Mishnah. The section of the Mishnah related to Sabbath rules is the Shabbat. One of the strongest sections on the Sabbath in the Bible (Exodus 31:12–17) directly follows the instructions for the tabernacle (Exodus 26:1—31:11). Scribes took this to mean that those who built and maintained the tabernacle still needed to follow the Sabbath.

This proximity led the scribes to align their rules about the Sabbath with the rules for the construction and maintenance of the tabernacle. The specific regulations they developed relate to things like tanning hides, as for the tabernacle cover; carrying things, like the pieces of the tabernacle; making and sewing fabric, like for the curtains that separate the Holy of Holies; and lighting and extinguishing a fire, like for the altar of incense.

The first part of the regulations, however, have to do with making bread. They include reaping and separating the husk from the kernel. This relates directly to the making of the bread of the Presence.

The disciples’ act of plucking grain breaks the manmade rule related to the baking of the bread of the Presence. Yet, David actually ate the bread of the Presence (1 Samuel 21:1–6) which was reserved specifically and exclusively for the priests (Leviticus 24:5–9).

Jesus is indeed lord of the Sabbath (Luke 6:5), but He says something else Luke does not record: “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27). All of it—the Sabbath, the bread of the Presence, the Mosaic law—was given to keep the Israelites in holy communion with God. For the Jews, it would, indeed, break the Sabbath to harvest grain, grind it, and make bread; that is work. And yet, the Sabbath is meant to be a blessing, not a burden, and if going without food is a burden, then it’s okay to make the minimal effort to find food.

Verse 5. And he said to them, “The Son of Man is lord of the Sabbath.”

The Pharisees have called out Jesus’ disciples for plucking and eating grain heads on the Sabbath. To do so violates the Pharisees’ manmade oral law. Jesus has pointed out that according to that line of reasoning, David didn’t merely break the law, he obliterated it (Luke 6:1–4).

Keeping the Sabbath is one of the Ten Commandments:

“Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy” (Exodus 20:8–11).

Jesus is saying the Pharisees have abused the law of the Sabbath. They are subjecting God’s will to their made-up regulations; He is taking His rightful authority over it. It isn’t clear if Jesus is clarifying the “spirit” of the law versus the “letter” of the law, or establishing a new law. It is interesting to note that no church leader in the New Testament, including Jesus, enforces the law of the Sabbath for the church. Jesus is not merely Lord of the Sabbath; He is our Sabbath (Hebrews 4). Taking a day of rest is a good thing, but it is not required for Jesus-followers.

Mark records a comment that Luke does not include. Jesus says, “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27). This is a restatement of a Jewish commentary on Exodus 31:13: “The Sabbath is given over to you and not you to the Sabbath.” The Sabbath was meant to be a time of rest, not a burden. This directly segues into the next conflict Jesus has with the Pharisees. Is it okay to heal a man on the Sabbath, or is it unjustified work? Jesus’ view is clear (Luke 6:6–11).

Verse 6. On another Sabbath, he entered the synagogue and was teaching, and a man was there whose right hand was withered.

Luke records a second altercation Jesus has with the Pharisees about what is allowed on the Sabbath. They first clashed over the appropriateness of picking grain and eating the kernels (Luke 6:1–5). This second is similar in that it also deals with a human need on a day that Jews are supposed to refrain from work.

The Mosaic law is clear that Israelites/Jews were not to do work on the Sabbath (Exodus 31:12–17). The law was so serious that a man was executed for picking up sticks in defiance of this rule (Numbers 15:32–36). Ignoring the Sabbath was a primary reason God judged and disciplined the Israelites (Ezekiel 20:13). God lists it on par with shedding blood, abusing refugees, and adultery, and gives it as a reason for the Babylonian captivity (Ezekiel 22:6–15).

After the Jews returned from Babylon, the scribes feared the people’s sin would cause God to exile them again, so they made extra-biblical regulations to provide specific parameters. The Pharisees feel it is their responsibility to make sure everyone follows those regulations. They have extra incentive now: if they can catch Jesus breaking the regulations, they may have an opportunity to get rid of Him (Luke 6:7, 11).

“Withered” means to be shrunken and immobile. It’s possible the man’s arm is paralyzed, leading to muscle atrophy.

Context Summary
Luke 6:6–11 includes the last of six controversial actions which put Jesus at odds with the religious leaders. This passage on healing and the previous on eating (Luke 6:1–5) focus on the true purpose of the Sabbath. It is not to worship God with strict, suffocating rules but to rest and restore—even to heal. Next, Jesus will select twelve men out of a group who have decided to follow Him instead of the Pharisees. This story is also recorded in Matthew 12:9–14 and Mark 3:1–6. Luke 13:10–17 tells the story of Jesus healing a woman on the Sabbath, and Luke 14:1–6 gives an account of Jesus healing another man on the sabbath, at the house of a Pharisee.

Verse 7. And the scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, so that they might find a reason to accuse him.

Jesus is teaching in a synagogue on the Sabbath. A man with a withered hand is listening (Luke 6:6). Pharisees and scribes are also there, watching to see if Jesus will heal the man. They aren’t merely observing, they are spying on Him.

Pharisees were a sect of Jews who claimed to follow the Mosaic law but also followed and enforced the extra-biblical oral law. Scribes were lawyers; the scribes of the Pharisees specialized in the oral law. According to the oral law, it is allowed—required, even—to save a life. Likewise, medical attention was allowed for childbirth and circumcision if the eighth day fell on the Sabbath. But it is not allowed to take deliberate steps to heal someone else or oneself. Ironically, a person can ask a Gentile to take those steps. The laws regarding the Sabbath are based on the construction and maintenance of the tabernacle. For instance, when the Pharisees criticized Jesus’ disciples for picking grain and separating the kernel from the chaff, they broke the specific rules related to baking the bread of the Presence (Luke 6:1–5).

“Withered” means being immobile and atrophied due to disease. This may correspond to conditions such as polio, which causes nerve damage and paralysis. This man’s condition is chronic, but not fatal. To heal a withered arm on the Sabbath is against the Pharisees’ traditional laws, such as Mishnah Shabbat 22:6 which says that no one may straighten the limbs of a child unless the baby has just been born. If someone breaks a bone on the Sabbath, no one may set it—although this interpretation is not universally accepted. And steps may not be deliberately taken to reset a dislocated arm or leg. The reason is that straightening a limb is too much like construction, as the tabernacle was constructed.

To break the Sabbath is a capital offense according to the Mosaic law (Exodus 31:14) although there is only one record of the punishment being used (Numbers 15:32–36). Maybe, the Pharisees think, Jesus will break the Sabbath and they’ll have justification for executing Him.

Verse 8. But he knew their thoughts, and he said to the man with the withered hand, “Come and stand here.” And he rose and stood there.

The Pharisees are lying in wait for Jesus to break the Mosaic law. They are in synagogue and Jesus is teaching. A man with a withered hand is listening. If Jesus heals the man, He will have broken the Sabbath in view of many witnesses. The Pharisees don’t realize their position is precarious.

First, Jesus knows what they’re thinking. Much like the way they quietly judged Jesus for blasphemy when He told the paralyzed man his sins were forgiven (Luke 5:20–22), Jesus perceives their machinations “in his spirit” (Mark 2:8).

Second, Jesus knows this application of the Sabbath law is their own interpretation of the Mosaic law, not the Mosaic law as God provided. The Pharisees’ oral law forbids anyone from intentionally straightening a limb because it is too similar to the work of construction. The Mosaic law, itself, isn’t nearly so specific.

Third, Jesus knows the heart of God. God gave Israel the Sabbath as a blessing of rest. He did not intend for the Sabbath to be used to hurt or even to avoid doing good to another; “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27). If a person can save a life on the Sabbath—which the Pharisees agreed to—a person can surely heal an ailment (Luke 6:9).

Verse 9. And Jesus said to them, “I ask you, is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?”

Pharisees have thirty-nine extra-scriptural laws about the Sabbath with countless applications. Healing a man’s withered hand is certainly not covered. So, when a man with a withered hand is in the presence of Jesus, the Pharisees see their chance. Breaking the Sabbath is a capital offense (Exodus 31:14). This could work in their favor.

Jesus knows that the Pharisees’ law states one may save a life, but not intentionally take steps to heal someone. He also knows this application is not found in the Mosaic law given by God. If it is allowable to save a life, why wouldn’t it be allowable to heal? It doesn’t matter if the man’s condition is chronic, or if the Pharisees would approve of the healing taking place a few hours later. Why not do good now? Not only is it harmful to allow this man to suffer more than necessary, but it’s also harmful to use someone’s suffering to test a political or cultural enemy.

Jesus is tying together His attitude toward the man with the Pharisees’ attitude toward Him. “Good” is from the root word agathos, related to agape: self-sacrificial love that attends to the good of another. Unlike the Pharisees, Jesus relates “good” with saving a life. “Harm” means actions which are immoral or incorrect. Jesus isn’t talking about the man with the withered hand, here. He’s talking about the Pharisees. They are doing evil by planning to destroy His life (Mark 3:6) on the Sabbath. They are not only working, but they are also plotting a murder during the Sabbath day they claim to revere.

The Pharisees’ reaction is even more ironic considering Luke 5:33–39. Unlike Jesus’ disciples, the Pharisees fast regularly as a sign of piety and devotion. But God has said He’s not that concerned about people fasting from food. He’d rather they free people of their oppressive yokes (Isaiah 58:6). A withered hand definitely applies.

Verse 10. And after looking around at them all he said to him, “Stretch out your hand.” And he did so, and his hand was restored.

The man Jesus now speaks with has a withered hand (Luke 6:6–9). This might have been due to a condition such as polio, which causes paralysis and atrophy. Jesus looks at the Pharisees, with what Mark indicates is a mixture of anger and grief (Mark 3:5). Then He tells the man to straighten his hand. Both Jesus and the man have now straightened a limb for the purpose of healing. As far as the Pharisees are considered, Jesus not only just broke the Sabbath laws, but He incited another man to, as well.

The manmade Sabbath laws state that if someone’s life is in danger on the Sabbath, Jews are required to do what they can to save it. It’s an exception to the rule, and so they won’t be punished. But they may not deliberately take any steps that would result in the cure of a disease or the treatment of a wound.

The commentary on Mishnah Shabbat 22:6 gives specifics. No one may straighten a child’s arms, legs, or vertebrae. Some rabbis say no one may set a broken bone. And no one may shake a dislocated limb in water to put it back into place. These are applications of Shabbat 7:2 which gives thirty-nine Sabbath restrictions based on the building and care of the tabernacle. Fixing a bone is too close to acts like demolition and rebuilding of a structure.

The Pharisees are wrong, however. First, the thirty-nine Sabbath laws and countless applications are manmade additions imposed upon the God-given Mosaic law. Second, God always intended the Sabbath to be a blessing, not a burden (Mark 2:27). Gaining a functioning hand is certainly a blessing in a culture of manual labor. Third, the fact that Jesus successfully performs a divinely empowered healing on the Sabbath at the synagogue should tell the Pharisees that God endorses the act.

The Pharisees’ breach of the Sabbath law is far greater than Jesus’. As soon as they leave, they conspire with the sect of Jews who support the political control of the Herodian empire to destroy Jesus (Luke 6:11; Mark 3:6). Ironically, for these men, arranging a murder doesn’t count as work.

Verse 11. But they were filled with fury and discussed with one another what they might do to Jesus.

God told Moses, “Six days shall work be done, but the seventh day is a Sabbath of solemn rest, holy to the LORD. Whoever does any work on the Sabbath day shall be put to death” (Exodus 31:15). The only time the Bible records this law being enforced is with a man who collected sticks. He deliberately broke the law so he could accumulate firewood before anyone else (Numbers 15:32–36). But God does say that the Jews neglecting the Sabbath is a significant reason that He sent the southern kingdom of Judah into exile in Babylon (Ezekiel 22:8, 15).

When the people of Judah finally returned to Jerusalem from exile, the scribes tried to make sure the people never incited God to send them into exile again. They focused on three things that not only enforced God’s law but served as cultural identifiers of God’s people. These were circumcision, food laws, and observing the Sabbath. To make sure the people didn’t break the laws, the scribes developed the oral law, saying it included specific instructions God gave Moses on Mount Sinai that weren’t written down. Included were thirty-nine regulations regarding what “work” should not be done on the Sabbath. Rabbis throughout the ages added so many notes and interpretations that Orthodox Jews today do not adjust their thermostats or push buttons on elevators.

The Pharisees were already concerned because Jesus allowed His disciples to pluck grain from a field and eat the kernels on the Sabbath (Luke 6:1–2). Now, they have watched Jesus heal a man’s withered hand (Luke 6:10). This is too close to the traditional laws against straightening a limb, setting a bone, or adjusting a dislocated joint. The devout Pharisees are so angry they conspire with Herodians to destroy Jesus (Mark 3:6). They don’t see the irony that planning to kill a man is a much greater breach of the Sabbath law than healing someone (Luke 6:9).

“Fury” is from the Greek word anoia and literally means “mindless,” thus inferring the Pharisees’ rage is irrational. The King James Version says, “filled with madness.”

This ends Luke’s account of Jesus’ controversial actions that turned the Pharisees into enemies. It may have begun when He touched the unclean leper, which no Pharisee would ever do (Luke 5:13). He caught their attention when He declared that the sins of the paralyzed man were forgiven (Luke 5:20–21). Jesus widened the gap when He feasted with sinners and kept His disciples from fasting (Luke 5:29–30, 33). The tolerance He showed when His disciples plucked and ate grain on the Sabbath was probably less vexing than when He claimed authority over the Sabbath (Luke 6:1–5). But healing a man on the Sabbath and claiming that the Pharisees—not He—are breaking the law has driven the religious leaders over the edge.

Having made a definitive break with the Pharisees, Jesus turns to His followers. First, He finalizes the twelve men who will be His apostles. Then He teaches a crowd what He expects in His followers—including, probably not by coincidence— forgiving and blessing one’s enemies. Finally, Jesus invites everyone to base their lives on Him (Luke 6:12–49). It’s a far better choice than extra-scriptural, legalistic regulations.

Verse 12. In these days he went out to the mountain to pray, and all night he continued in prayer to God.

Luke’s story of Jesus has recorded a slow transition. This began with proof of His authority and moved to an introduction of the new way He offers. As His intentions become clearer, so does the conflict with the Pharisees: the religious leaders of Galilee. In two bright spots, Jesus chose Peter, Andrew, James, and John, and then Levi to be His disciples (Luke 5:1–11, 27–28; Mark 1:16–20). Now, He fills out the list of His primary ambassadors to spread His way after He is gone from earth (Luke 6:12–16).

Luke’s is the only gospel which mentions that Jesus prays before He chooses. This is the only account of an all-night prayer in Scripture. Jesus has a considerable number of disciples and will continue to claim many whose names we don’t even know; choosing twelve to establish the church requires the Father’s guidance.

The nature of interactions between the Persons of the Trinity during Jesus’ incarnation is unclear. Jesus regularly prays to the Father (Mark 1:35; 14:35–39; Luke 5:16; John 17). His power comes from the Holy Spirit (Acts 10:38) as He has set His own aside (Philippians 2:5–7). Throughout the Gospels, Jesus resolves to do and say only what the Father tells Him (John 5:19) even if the human part of Him would wish for something else (Matthew 26:39). Jesus is God and the Son of God. God the Father, God the Son, and God the Holy Spirit are three distinct Persons with equal glory and the same essence; together, they are one God. That Jesus the Son can pray to His Father shows they are distinct Persons; that His holiness makes Him a sufficient sacrifice for our sins shows He is God.

The fact that God the Son takes time away from ministry to commune with God the Father is vitally important to us. Jesus climbs a mountain to gain separation from the noise and distractions (Matthew 14:23; Luke 9:28); He also goes to desolate places (Luke 4:42) and even just away from the disciples in a garden (Luke 22:41). If Jesus needed time away to pray to God, how much more do we who are made in God’s image but do not share His essence?

Matthew’s and Mark’s accounts don’t mention Jesus’ prayer in this instance, but they do explain why Jesus chose the Twelve: to give them “authority over unclean spirits, to cast them out, and to heal every disease and every affliction” (Matthew 10:1) or “that they might be with him and he might send them out to preach and have authority to cast out demons” (Mark 3:14–15).

The apostles follow Jesus’ example by praying before major decisions. They pray before replacing Judas (Acts 1:24) and before choosing deacons (Acts 6:6); the church in Syrian Antioch prays before sending Barnabas and Paul on their first missionary journey (Acts 13:1–3); and Paul and Barnabas pray before setting elders over the churches they established (Acts 14:23).

Context Summary
Luke 6:12–16 records Jesus officially calling His twelve disciples. Luke has shown that Jesus’ way is incompatible with that of the Pharisees (Luke 5:33–39). His new way needs new leaders. Jesus has gained a large following and picked out five men for special attention. Now, after conferring with Father-God, Jesus chooses seven more to become leaders of the church. From here, Luke sets aside the religious leaders and records Jesus’ instruction to general followers and invitation to base their life on Him (Luke 6:17–49). This section is also recorded in Matthew 10:1–4 and Mark 3:13–19.

Verse 13. And when day came, he called his disciples and chose from them twelve, whom he named apostles:

Jesus is ready to choose His twelve primary disciples out of a great many who have been following Him. Even though Jesus pulls out twelve, many in the multitude still follow Him for part of His ministry; at least two, Barsabbas and Matthias, witness all of it (Acts 1:21–23).

A disciple is someone who learns from and emulates their teacher. In the time of the New Testament, rabbis would gather students to be their disciples, to learn their worldview and teach it to others. Throughout His ministry, Jesus had many disciples—including women, which wasn’t common in that era. Every Christian should be a disciple. We should all learn from and seek to emulate Jesus. Jesus didn’t call us just to be saved by Him but to follow Him (Matthew 4:19; 10:38; John 10:27).

The status of “apostle” can be confusing. Literally, “apostle” means “sent-out one.” The passages in Matthew 10:1 and Mark 3:14–15 elaborate on this, as they specify that Jesus chooses the Twelve to go out and preach, heal, and expel demons with His authority. But there is a difference between the office of apostle and being more generally sent out. Only the Twelve—Matthias replacing Judas Iscariot (Acts 1:26)—and Paul hold the office of apostle. Other men, including Barnabas (Acts 14:14) and Apollos (1 Corinthians 4:6, 9), are sent out with special blessing and authority of the church, but this is a role, not an office. Churches today who claim to have apostles are misinterpreting Scripture.

Jesus has already called out Andrew, Peter, James, John, and Levi—also called Matthew—for special attention (Luke 5:1–11, 27–28; Mark 1:16–20; 2:13–14). Now, He fills out the Twelve. Throughout the next few chapters, Jesus will give a general call for stronger discipleship to the public (Luke 6:46–49), exhort the Twelve to recruit more disciples (Luke 8:4–18), and invite the Twelve into a deeper, more committed discipleship that may require they follow Him to their own crosses (Luke 9:18–50).

Some speculate that each apostle is from or represents one of the twelve tribes of Israel. They can’t be from every one of the tribes: Andrew and Peter are brothers, and James and John are brothers. Those pairs would include two men from the same tribe. Nor does Scripture specify that each apostle represents a specific tribe. Some use the numbers to claim the church replaces Israel in God’s plan. If this means God is working through the church in the current age, perhaps, but God still has a plan for the literal nation of Israel. Certainly, the number twelve is symmetrical (Luke 22:29–30), but there is no one-to-one correlation. More likely, the placement of Jesus choosing the disciples so closely after several altercations with the traditional Jewish leaders (Luke 5:12–26; 5:29—6:11) acts as Jesus’ judgment against those religious leaders.

Verse 14. Simon, whom he named Peter, and Andrew his brother, and James and John, and Philip, and Bartholomew,

Luke begins naming the disciples with the first six Jesus met. Andrew had been a disciple of John the Baptist before Jesus’ public ministry. Presumably when they were on the Jordan River east of Jerusalem, John pointed Jesus out to him, and Andrew left John for Jesus. Andrew told Simon about Jesus and brought his brother to Him; it was then that Jesus gave Simon the nickname Peter (John 1:35–42). The next day, when Jesus decided to go to Galilee, He met Philip and Bartholomew, also called Nathanael (John 1:43–51). Not long after, Jesus met Andrew and Peter again and called them as well as their business partners, James and John (Mark 1:16–20). These six were convenient; Philip was from Bethsaida on the northern tip of the Sea of Galilee. Andrew and Peter were also from Bethsaida but lived in Capernaum where James and John also lived (John 1:44; Mark 1:16–21, 29).

Peter is a fisherman. Throughout the New Testament, he is called “Peter,” “Simon,” or “Cephas.” “Simon” is his given name. “Peter” is the nickname Jesus gave him; it means stone or rock. “Cephas” is the Syrian version of “Peter.” From this point, Luke almost exclusively uses “Peter” in his Gospel.

Of the two pairs of brothers, we know the least about Andrew. He is Peter’s brother, business partner (Mark 1:16), and housemate (Mark 1:29). He was present when Jesus prophesied about the end times (Mark 13:3), but he was not one of Jesus’ three closest companions: Peter, James, and John. Besides here, Luke only mentions him in the list of eleven disciples who meet with others before Pentecost (Acts 1:13).

James and John are also brothers and fishermen. Their father is Zebedee (Mark 1:20) and tradition states their mother is Salome, Jesus’ mother’s sister (John 19:25; Matthew 27:56; Mark 15:40), making James and John Jesus’ cousins. Salome is known for asking Jesus to make James and John His advisors when He is king (Matthew 20:20–21). Jesus gives James and John the nickname Boanerges which means “Sons of Thunder” (Mark 3:17). James becomes the first apostle to die when he is martyred by Herod Agrippa I (Acts 12:2). John, the “disciple whom Jesus loves,” is the last to die; despite extensive torture, including being boiled in oil, John dies of natural causes at an old age.

We don’t know very much about Philip. He was not Herod Antipas’ brother (Matthew 14:3) or Philip the Evangelist, one of the first deacons and a friend of Paul (Acts 6:5–6; 8:4–5; 21:8). He is from Bethsaida on the northern shore of the Sea of Galilee where the Jordan River runs in from the north (John 1:44). It was he who invited Bartholomew, also called Nathanael, to meet Jesus (John 1:45). When faced with 5,000 hungry men, plus women and children, Jesus challenged Philip to find bread for them all (John 6:5–7). And it was Philip who asked Jesus to show them the Father (John 14:8).

We know even less about Bartholomew other than he is a friend of Philip and his name means “son of Tolmai.” When Philip invited him to meet Jesus, Bartholomew famously said, “Can anything good come out of Nazareth?” Jesus called him “an Israelite indeed, in whom there is no deceit!” and he is the first to call Jesus the Son of God (John 1:43–49). “Bartholomew” is a family name; his given name may be Nathanael (John 21:2).

Verse 15. and Matthew, and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot,

Having introduced the first six men Jesus called, Luke continues the list. Here, Luke uses “Matthew” where before he called the tax collector “Levi” (Luke 5:27). We know it’s the same person because Matthew 9:9–13 gives the same details for Matthew that Luke 5:27–32 does for Levi. It’s possible Matthew is from the tribe of the Levites. There’s no indication as to why Luke changes what he calls Matthew.

Thomas, of course, is best known for disbelieving the disciples when they told him Jesus had risen from the dead (John 20:24–29). Considering the disciples didn’t believe Mary Magdalene and the other women, Thomas is criticized too harshly. He also showed loyalty and courage when Jesus decided to return to the Jerusalem area despite the danger; Thomas responded, “Let us also go, that we may die with him” (John 11:16). “Thomas” is from the Aramaic for “twin;” John uses “Didymus,” the Greek for “twin.” The church in India claims Thomas brought the gospel to the sub-continent. Despite the name, Thomas is not the author of the Gnostic Gospel of Thomas.

We know even less about James the son of Alphaeus. Levi/Matthew is also identified as the “son of Alphaeus” (Mark 2:14), although the two aren’t otherwise connected in the Gospels. Others identify him with “James the younger” although that James’ father’s name seems to be Clopas (Mark 15:40; John 19:25).

Nor do we know much about Simon. Zealots were a nationalistic political party that believed resisting Roman influence was an essential expression of devotion to God. The term is related to the Hebrew word used to describe God as a jealous God who does not accept divided allegiances (Exodus 20:5). The King James Version uses zelotes, the Latin form. But history is not clear as to when the Zealots consolidated as a party; Simon may have just been a strong nationalist. Conversely, as a tax collector Matthew collected money from Jews for the Roman government. The fact that the two are both apostles is a testament to the unifying peace Jesus brings.

Verse 16. and Judas the son of James, and Judas Iscariot, who became a traitor.

Luke finishes the list of Jesus’ twelve apostles with two men named “Judas.” The son of James is also called “Thaddaeus” (Matthew 10:3; Mark 3:18) and possibly “Judas, not Iscariot” (John 14:22). We don’t know which “James” is his father—the son of Zebedee is probably too young to have a disciple-aged son. Jesus’ half-brother James, who became the leader of the church at Jerusalem and authored the book of James, is likely also not his father. Nor is this Judas the half-brother of Jesus and author of the book of Jude; at this point, Jesus’ brothers still think Jesus is crazy (Mark 3:21; 6:3).

Judas Iscariot, of course, is the disciple who will betray Jesus into the hands of the priests and elders to be crucified by the Romans (Mark 14:10–11). Much conjecture has been made as to the meaning of “Iscariot.” One theory is that Judas is from the town of Kerioth in Judah. This would make him the only disciple not from Galilee. Another is that he was one of the Sicarii, assassins who carried a curved dagger called a sicarius, or that his heinous betrayal is as violent as an assassin. In translations such as the NIV and CSB, John 13:2 identifies his father as “Simon Iscariot,” so the placename seems to be the most reasonable.

Regardless, Jesus chose Judas Iscariot after God gave Him divine guidance during a long night of prayer (Luke 6:12). Judas’s inclusion is part of God’s plan.

Now that Jesus has chosen His twelve primary leaders, He challenges the crowd to follow. First, He explains what is required of a follower in the Sermon on the Plain (Luke 6:17–45). Then He calls on the crowd to make the choice to base their lives on His foundation (Luke 6:46–49).

Verse 17. And he came down with them and stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea and Jerusalem and the seacoast of Tyre and Sidon,

Luke’s account of Jesus’ ministry before the crucifixion is thematic, not strictly chronological. First, he presents several occasions that differentiated Jesus’ followers from the Pharisees and scribes who are planning to destroy Him. Then Jesus chooses twelve lead disciples (Luke 5:1—6:16). Now, Luke records Jesus’ ministry to and teaching of the larger group of disciples.

The audience is made of three groups. “Them” are the twelve apostles. The “disciples” are the larger group that follow Jesus; more than just the Twelve travel with Him and consider Him their teacher (Acts 1:21) although not all of them stay with Him (John 6:66). The “great multitude” are most likely there to find physical healing and freedom from demons. Luke points out that Jesus’ popularity has spread.

The Greek for “level place” is translated literally, but it can mean a mountain plateau, so this could be Luke’s synopsis of Matthew’s Sermon on the Mount (Matthew 5—7). Even so, it’s highly likely that Jesus taught the same truths on multiple occasions.

It’s interesting to note that Jesus’ teaching is aimed at His crowd of disciples, but the multitude—including Gentiles from Tyre and Sidon—is welcome to learn and listen, as well. In fact, Jesus finishes His presentation of what it looks like to be His disciple with an invitation to make Him the basis of their lives (Luke 6:46–49). Discipleship is more than receiving healing and passively listening to stories. It’s about founding one’s life on Jesus, and all are welcome to do so.

Judea is the primary district of the Jews and surrounds Jerusalem from the Jordan River to the Mediterranean Sea. It appears that sometimes Luke uses the term to mean any place where Jews have a significant population, like Galilee. Tyre and Sidon are north of Galilee, on the coast of the Mediterranean. Jesus visits Tyre and Sidon where He heals a Syrophoenician woman’s demon-possessed daughter (Mark 7:24–30).

Context Summary
Luke 6:17–19 transitions away from the separation of Jesus’ followers from His detractors into a series of teachings on the promised blessings for and responsibilities of His followers. This passage is called the ”Sermon on the Plain” or ”Sermon on the Level Place.” Matthew’s Sermon on the Mount (Matthew 5—7) could be the same event; ”plain” can mean a high plateau. But Luke, writing to a Gentile audience, removes all references to the Jewish law and, as is his habit, summarizes the teachings even more than Matthew. The corresponding passage for this section would be Matthew 4:23—5:1.

Verse 18. who came to hear him and to be healed of their diseases. And those who were troubled with unclean spirits were cured.

This describes Jesus’ experience at least since He healed the man with leprosy. That man rejected Jesus’ command to show himself to the priests, instead telling everyone he knew of the miracle (Luke 5:12–16). He has been telling stories of how Jesus’ miracles, actions, and teaching separated His main followers from His detractors. Now, Luke focuses on how Jesus attracts the multitude: by healing them, freeing them from demons, and keeping them engaged in His teaching.

Teaching is why Jesus came (Mark 1:38). As with the prophets of the Old Testament, His lessons explain how people can come to a saving relationship with God. The last of the Old Testament-era prophets was John the Baptist who called for repentance and holy living. Jesus demands His followers’ lives in return for eternal life through Him. He gives details in Luke 6:27–49.

Jesus performs miracles and acts of healing for three distinct reasons. The primary reason is that the display of God’s power validates the teaching of God’s message. Another is to validate the faith people have in Him (Mark 5:34; 6:5–6; Luke 5:20–25). A third is compassion. Sometimes Jesus just feels sorry for people and wants to ease their burdens (Matthew 14:14; Luke 7:12–15).

Finally, Jesus expels demons. Jesus encounters a substantial number of people possessed by demons; the Bible doesn’t explain why. Most likely, the demons are both trying to thwart Jesus’ plans and are oddly drawn to Him. It’s important to note that although Jesus and some of the church leaders exorcise demons (Luke 6:18; Mark 6:13; Acts 5:16; 8:7), nowhere in the New Testament are believers commanded to, nor are we given instructions as to how. The Bible doesn’t even tell us how to differentiate between demon possession, mental illness, and physical illness.

What we can learn from Scripture is how to prevent demon possession and oppression. Avoiding demon possession is simple: become a Christian. When we trust Jesus for the forgiveness of our sins, the Holy Spirit dwells in us permanently. He will not allow demons to live with Him in us. The way to avoid demonic oppression is to follow God’s standards in Scripture, starting with His commands against activity that draws the attention of or actively calls demons. This includes playing Ouija boards, visiting psychics, and performing foolish spells promoted on social media and websites. Gathering herbs, lighting candles, and saying things “with intention” is not a means of honoring anything. It’s a way to invite demons into your life.

Verse 19. And all the crowd sought to touch him, for power came out from him and healed them all.

Luke is giving a synopsis of Jesus’ ministry to a great crowd. Here, he describes how Jesus heals and expels demons.

People are probably trying to touch Jesus because it works. The woman with an issue of blood does so, and immediately feels herself healed (Mark 5:28–29). She probably touched the fringe on the edge of Jesus’ cloak (Matthew 14:35–36). We see similar power in the early church. People line up along the street to try to catch Peter’s shadow (Acts 5:15). In Ephesus, the people learn that even a piece of cloth that Paul has touched can heal and expel demons (Acts 19:11–12). That does not validate the modern practice of selling prayer cloths, however. There is a difference between leaders in the early church—whose words the Holy Spirit validated through miracles—and modern false teachers trying to make money.

Theologians debate as to how Jesus has the power to heal: is it His own power as God or does the Holy Spirit work through Him? The discussion widens to ask if Jesus knowing what others are thinking is because of His deity or the Holy Spirit’s insight (Luke 6:8). Those who say the incarnate Christ maintains His omniscience and omnipotence say that the passage on Jesus “emptying Himself” refers to His right to demand honor, not His power (Philippians 2:5–7). Those who believe Jesus empties Himself of even His abilities point to passages that say Jesus grew in wisdom (Luke 2:52) or that seem to indicate Jesus doesn’t know certain things (Mark 5:30). Christians can hold either position so long as they believe that Jesus is God and that any self-emptying was temporary and voluntary.

Verse 20. And he lifted up his eyes on his disciples, and said: “Blessed are you who are poor, for yours is the kingdom of God.

Jesus is on a “level place” teaching a large crowd (Luke 6:17). It might be the same event as the Sermon on the Mount recorded in Matthew 5—7 as “level place” can mean a high plateau. Like the Sermon on the Mount, Jesus begins with blessings.

“Lifted up his eyes” has the same effect as “opened his mouth” (Matthew 5:2). It provides a “beat:” a moment which allows a reader to settle, before delving into Jesus’ important message.

Where Matthew records Jesus blessing the “poor in spirit,” Luke just mentions “poor.” Literally, the term refers to those who do not have enough physical resources. The practical interpretation is supported by the next verse’s blessing of the “hungry,” as opposed to Matthew’s spiritualized “those who hunger and thirst for righteousness” (Matthew 5:6) and the corresponding woe to the rich who have more than an average amount of worldly resources (Luke 6:24). Luke’s account suggests that the poverty and hunger are caused by the persecution suffered by those who follow Jesus (Luke 6:22).

The blessing for the poor is the only one given in the present tense. The kingdom of God is twofold: now and not yet. Ultimately, it is eternity in paradise in the presence of God the Trinity. Right now, it is the manifest expression of God’s power, might, and sovereignty on the earth, including peace in the face of hardship.

Because the poor can experience the kingdom of God, they are empowered to follow Jesus’ commands to give away things that seem necessary, knowing that God will provide (Luke 6:29–30). This is evident in charitable giving; studies frequently show those who earn slightly less income than the cultural average give a greater percentage of it to charity than any other bracket, except for those who are ultra-rich.

This promise is true, but it is a generalization. When Luke speaks of the poor, it’s almost always related to those who rely on God for their needs. Obviously, not all financially poor people will inherit God’s kingdom. Not all rich people are left out of heaven (Luke 19:1–10). Luke 6:20–23 is best taken as a whole: those who are persecuted because they follow Jesus may weep and suffer hunger and poverty, but they will receive direct recompense because they follow Jesus, not because they suffer.

Context Summary
Luke 6:20–26 begins Jesus’ ”Sermon on the Level Place” or ”Sermon on the Plain.” Luke segues from the practical distinction between Jesus’ followers and detractors. He moves along to prophetic promises to each group, with four blessings and four woes. The descriptors poor versus rich, hungry versus full, and mournful versus happy might seem purely circumstantial. However, they represent the consequences of identifying with Jesus and thus facing persecution, versus identifying with the world and thus enjoying worldly privilege. Jesus uses the blessings promised to His persecuted followers to inspire them to love their enemies just as their Father does (Luke 6:27–42).

Verse 21. “Blessed are you who are hungry now, for you shall be satisfied. “Blessed are you who weep now, for you shall laugh.

Jesus continues His list of blessings with those who are hungry. Again, Matthew records a spiritualized version: “those who hunger and thirst for righteousness” (Matthew 5:6). Luke’s version allows for both concepts. If someone is poor (Luke 6:20), they’re probably hungry. If they’re persecuted (Luke 6:22), they may have difficulties earning money and thus hunger for justice.

Jesus adds a time element: “now.” Although His followers may be hungry now, they will not always be so. At the marriage supper of the Lamb, His followers will gather for a great feast (Revelation 19:7–8). They will see justice when the unrighteous are judged (Revelation 20:11–15). Atheists tend to accuse Christians of escapism when we find comfort in a future paradise. The Bible teaches that knowing we will be with God for eternity brings proper perspective to our present lives and the sacrifices and suffering we endure (Romans 8:13).

Jesus also promises that those who weep now will laugh; in this context, the “laughter” is an expression of joy and happiness. Weeping is a natural response to both hunger and persecution (Luke 6:22). In eternity, God “will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away” (Revelation 21:4). In the Song of the Ascents, the people sing, “Those who sow in tears shall reap with shouts of joy!” (Psalm 126:5).

The corresponding woe is straightforward: those who are full now will hunger and those who laugh now will mourn and weep. Those who desire human praise more than identification in Christ may have easier lives on earth but will suffer in eternity (Luke 6:25–26).

Verse 22. “Blessed are you when people hate you and when they exclude you and revile you and spurn your name as evil, on account of the Son of Man!

Christ promises blessings for four representative hardships. In the first three, people are beset by poverty, hunger, and weeping (Luke 6:20–21). Here, we learn that those hardships are caused by persecution against those who follow Jesus. Scripture tells believers to expect persecution (2 Timothy 3:12). Jesus explains that if He is persecuted, His followers should expect the same treatment (John 15:20).

Jesus lists four ways His followers may be persecuted. To hate is to “have a strong aversion to.” To be excluded means to be ostracized, up to and including being excommunicated from the synagogue. That could certainly lead to poverty if the disciple was Jewish and relied on the Jewish community for trade and to buy food. To revile means fault-finding in a degrading or insulting way, bringing shame. To “spurn your name as evil” means to declare the person’s character is entirely depraved and without value. During the Last Supper, Jesus explains His followers should expect such treatment because they follow Him, and their enemies do not know the God who sent Him (John 15:18–24).

“Son of Man” seems to be Jesus’ favorite description of Himself. At its most basic, it just means a human male (Ezekiel 33:2). In the context of the kingdom of God, however, the Son of Man is a prophetic figure. Ancient of Days gives Him authority over all the earth for eternity (Daniel 7:13–14). Despite the persecution that leaves Christ-followers poor, hungry, and mournful (Luke 6:20–21), they chose to follow the Son of God who will reign over all the earth.

Matthew 5:11 is quite similar: “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.”

Verse 23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven; for so their fathers did to the prophets.

Jesus finishes His list of blessings for those who suffer on earth with an exhortation. His followers should rejoice when they are being persecuted. This reaction is contrary to human nature. We may endure persecution, but who can celebrate it?

First, they should celebrate because they are receiving affirmation that God will bless them in eternity. The point is not that persecution earns someone the right to blessings. Rather, it’s that God is present with believers even in persecution. They know God sees and they will one day laugh, be satisfied, and inherit the kingdom of God. Remembering such blessings are coming gives them endurance and hope of a better future (Romans 5:3–5; 2 Corinthians 4:17–18).

Second, they are following a great and godly tradition. The prophets of the Old Testament faced the same persecution even though they were servants of God. This crowd of laborers, tradesmen, and women probably never imagined they could approach the honor of Isaiah or Elijah. Although many prophets met horrible ends, their reward in heaven is great. The persecution is better than the alternative, to seek the accolades of people on the earth and suffer the judgment promised to false prophets. Herod Agrippa I learned this when he accepted the praises of the fawning crowd and died of intestinal worms shortly after (Acts 12:20–23).

The Bible gives us a strong example of people who rejoiced in persecution. When the Sanhedrin first arrested Peter and John for preaching about Jesus, the counsel let the two off with a warning to stop (Acts 4:1–22). They didn’t stop, of course. So, the Sanhedrin arrested all the apostles and beat them (Acts 5:17–40). Luke records, “Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name” (Acts 5:41).

Some Christians think they see persecution lurking behind every tree. Sometimes the persecution is real, but often not. The Old Testament prophets were not seen as persecuted because the civil government didn’t give them the rights they thought they deserved. They were mutilated and killed because they chastised that government for rampant idolatry. The apostles weren’t beaten because they complained that the government made it inconvenient to practice their faith. They were beaten—and worse—for claiming that Jesus is God and the Son of God and the Messiah who died and rose again to cover the sins of the world. True Jesus-followers are persecuted by the world for righteousness’ sake (Matthew 5:10).

Verse 24. “But woe to you who are rich, for you have received your consolation.

In the Sermon on the Plain, Jesus gives four blessings (Luke 6:20–23). He also offers four corresponding woes: promises of coming hardships. Where Jesus promised that the poor would receive the kingdom of God, He warns that the rich have all the comfort they are ever going to experience. In Matthew, Jesus mentions something similar. Speaking of those who perform charitable deeds to attract attention, He says, “Truly, I say to you, they have received their reward” (Matthew 6:2).

This is a sobering thought. “Received” is a business term that means a transaction has been permanently finalized. Instead of the promise of the kingdom of God, which includes the Holy Spirit’s presence today and paradise for eternity, those who value riches more than Jesus are experiencing the most comfort, joy, happiness, and fulfillment that they ever will. Like the rich ruler, they are blinded to the reality of eternity and cling to what they have in this life (Luke 18:18–25). The only way a person can live their “best life now” is if they are destined for an eternity separated from God (Revelation 20:11–15).

These woes have a specific context. The people mentioned here are rich, full, and happy because they are as deceptive as false prophets (Luke 6:24–26). Jesus isn’t saying that no one with money can follow Him. He is not claiming that the rich can never receive forgiveness from their sins and reconciliation with God. Both Zacchaeus and Joseph of Arimathea were wealthy (Luke 19:1–10; Matthew 27:57). But those whose earthly needs and desires are filled now often find it difficult to look beyond their present circumstances to their spiritual needs (Luke 18:25). This should inspire Jesus-followers to love and forgive them (Luke 6:27–42).

Verse 25. “Woe to you who are full now, for you shall be hungry. “Woe to you who laugh now, for you shall mourn and weep.

Jesus continues explaining how people who seek comfort and approval in their earthly lives are short-sighted. Christ-followers who are persecuted for their faith may be poor, hungry, and mournful on earth, but they will inherit God’s kingdom with satisfaction and laughter in eternity (Luke 6:20–23). People who covet earthly pleasures have received all they are going to get.

The woes that correspond to the blessings Jesus promises in Luke 6:21 are straightforward. No distinction should be made of the “satisfied” in verse 21 and the “full” here; they mean the same thing. Those who use worldly methods to fill their needs do not rely on God who could bless them for eternity in paradise (Luke 6:24).

Similarly, those who are rich can satisfy their own needs, and so they laugh. This “laugh” implied here is not joyful or celebratory. It is the kind of sneering, arrogant, mocking laugh that puts others down. Their mourning will be like the merchants when Babylon falls (Revelation 18:15).

These people are self-satisfied because others speak well of them (Luke 6:26). They take their example from the false prophets in the Old Testament who said what the kings wanted to hear and denied God’s promise of coming judgment (Jeremiah 14:13–16). Because they rely on public approval and the riches that come along with it, they will not have the humility to accept God’s gifts. Instead, they will face God’s judgment.

Verse 26. “Woe to you, when all people speak well of you, for so their fathers did to the false prophets.

Public approval can lead to wealth and satisfaction, but also to God’s judgment. When the world speaks well of believers, we need to consider why. There are positive, godly reasons the non-believing world might approve of us (1 Timothy 3:7; 1 Peter 2:12). But that should never happen because we send a message contradicting God’s Word, making people feel better about the world. The Old Testament was filled with false prophets who preached peace when there was no peace (Jeremiah 14:13–16). Today, we see this even in the church. The prosperity gospel claims that God wants everyone to be healthy, wealthy, and fulfilled. The message ignores God’s warning. Those who are satisfied with what the world offers will have even that taken away in eternity (Luke 6:24).

The Mosaic law is clear that any prophet who predicts something which does not come true is not from God and their message should be ignored (Deuteronomy 18:21–22). Most notably, prophets tended to tell the kings of Israel and Judah that their adversaries would not attack and take the people into exile (Jeremiah 6:14). The Bible explicitly mentions motives like greed (Jeremiah 6:13; Micah 3:11) though demonic involvement is also a possibility (1 Timothy 4:1).

As the end times grow nearer, more false prophets will lead people away from Christ (2 Peter 2:1–3). They may be praised by the public, escaping the horrible deaths of Isaiah and Jeremiah, but their end will be worse. They will face God’s judgment and spend eternity in hell.

Verse 27. “But I say to you who hear, Love your enemies, do good to those who hate you,

This is one of the most difficult and counter-cultural commands in the Bible. Understanding the various terms in context is helpful. An “enemy” is someone who does not like you and wants to harm you. “Love” is from agape and means to seek someone else’s welfare, even if to do so requires a sacrifice. Likewise, “good” means to act for the advantage of another. “Good” is from the same root word as “well” in Luke 6:26. Sinful people will speak for the benefit of other sinful people who provide them with worldly advantage. Jesus-followers will act for the benefit of others, even those who mean harm (Luke 6:22).

It makes no human sense to work toward the best for someone who actively wants to cause hardship. This is only possible, in an emotionally healthy way, if our focus is not on our enemy but on our God and His promises. It is Jesus who died for the world while we were His enemies (Romans 5:10). Because of Jesus’ sacrifice, God promises if we do love our enemies He will give us great reward, not least of which is being called His children (Luke 6:35).

Context is important, however. This passage comes after an explanation that God will bless those who suffer because they follow Christ. He will judge those who are praised by the world because they say what the world wants to hear (Luke 6:22, 26). The enemies, here, are those who hate those who love Christ. Likewise, the context of this command is in seeking the other person’s good—not enabling, endorsing, or cooperating in their abuse or evil.

Context Summary
Luke 6:27–36 continues Jesus’ teaching to a crowd about how His followers should live. He’s explained how those who are burdened in this life due to faithfulness will find relief and those who are satisfied due to their unfaithfulness will find eternal hardship (Luke 6:20–26). Here, He commands His followers to love their enemies, a theme He will expound upon when He speaks about judging others (6:37–42). This is possible if the promises of Luke 6:22–23 are true. After explaining that our actions come from our hearts, Jesus will invite the crowd to base their identity in Him (Luke 6:43–49). Matthew 5:38–48 also speaks of loving one’s enemies.

Verse 28. bless those who curse you, pray for those who abuse you.

Jesus has just completed a series of promised blessings for those who suffer for following Him. He has offered judgments for those who have an easy life because they align themselves with the world. It’s interesting to note that He tells His followers they are not responsible for initiating that judgment (Romans 12:19). In fact, we are to love our enemies (Luke 6:27; Romans 12:20–21) and pray that God will bless them.

“Curse” as used here doesn’t mean to cast a magical spell. It means to feel or express hate toward someone. To “abuse” someone is to act on that hate, by damaging actions or threats. Jesus says our response should be to “bless” them: to express the opposite approach as a “curse.” We should be praying for their redemption, in a loving and non-threatening way, and seeking their welfare.

At the same time, after we make sure we are in obedience to God, we are still responsible to point out sin. This can include involving authorities who have an appropriate responsibility to act on such crimes (Romans 13:1–5)._We should note where our enemies are in disobedience and acknowledge that continued unrepentant sin will lead to God’s judgment (Luke 6:40–42; 1 Corinthians 16:22). Justice, judgment, and punishment are only under God’s terms, not our own. We can only hold these seemingly contradictory responsibilities if we act with God’s mercy (Luke 6:36). Truly, Christ must increase while we decrease (John 3:30).

When we pray for our enemies, several things happen. First, we submit our work and desires to God. This acknowledges that He has the authority to act and the sovereignty to determine the best course of action. Second, we share our hardships with Him, our loving Father, and allow Him to comfort us. Third, our point of view is oriented away from the injustice we face and toward God and His actions. We are prepared to watch God act, whether that be to draw our enemy to repentance or bring them to justice. Hopefully, they will repent—and we will gain a brother or sister in Christ.

Verse 29. To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either.

Jesus has exhorted His followers to bless those who curse them and pray for those who abuse them (Luke 6:28). Now, He gives us specific but not comprehensive examples.

A “strike” literally means a hit on the cheek from the back of the hand. Like today, it refers to a general insult: something we often call a “slap in the face.” If someone abuses us such that we lose our reputation, or we suffer other loss because we follow Christ, we should not take offense. There is no need to retaliate or defend ourselves (Romans 12:19–21). Furthermore, we should “turn the other cheek,” meaning we should not stop following Christ, spreading His offer of salvation, and forgiving and seeking the welfare of our enemies, even if it means we will face more persecution (Luke 6:27–28).

For Jesus’ audience, a “strike” likely includes excommunication from the synagogue (Acts 18:17). For the average Jewish family in the larger cities like Jerusalem and Syrian Antioch, being expelled from the synagogue was serious but the relatively large number of believers in that region helped balance much of what they lost. In smaller towns in modern-day Asia, Macedonia, and Greece, the synagogue was a lifeline for the Jews. This was not only about social opportunities, but also business and even food that adhered to the Mosaic law.

This instruction does not refer to passively enduring domestic abuse or assault. If someone assaults you—with the intent to do real harm—Scripture gives no prohibition against fighting back in self-defense. If a spouse abuses you, it’s okay to leave and press charges. And if persecution is against the law, it is okay to allow civil authorities to do their jobs (Romans 13:3–4). What’s harder is to also remember that even those steps should be motivated by seeking the ultimate good for the abuser.

Jesus’ comment about the cloak and tunic is more obscure. He probably doesn’t mean that if a robber steals something you should force him to steal more things, as well. The more reasonable interpretation is that if a Christian loses something while spreading the gospel, through circumstances, hardship, or robbery, it shouldn’t make you so desperate to protect your belongings that you quit ministry or succumb to fear. No matter what loss we incur, we should still love our enemies enough to want salvation for them.

Matthew’s account of the cloak and tunic is a bit different (Matthew 5:39–40). If someone owed money, the Mosaic law forbade the lender from keeping the debtor’s cloak because they would be cold (Exodus 22:25–27). There was no such stipulation for the debtor’s tunic, the one-piece undergarment. In Matthew, Jesus seems to be saying His followers will trust God for provision but also be careful to pay their debts.

Jesus, of course, exemplified His own words. When He was insulted, He stayed as quiet as a lamb to slaughter (Isaiah 53:7; Luke 23:9). When He was struck, He did not fight back (Isaiah 50:6; Matthew 26:67). He watched as the Roman guards divided His cloak and tunic (Psalm 22:18; John 19:23–24). He refused to defend Himself if doing so would keep the perpetrators from understanding and receiving the grace He offered.

Verse 30. Give to everyone who begs from you, and from one who takes away your goods do not demand them back.

Jesus continues to explain that His followers (John 14:15) will live contrary to the pattern of the world (Luke 6:27–29). Whenever someone asks for a loan or steals, His followers will not demand to be repaid. As with any command from Christ, these lessons are not meant to be applied in immature or caricatured ways. Yet they represent a deep challenge to human nature.

The person who “begs” could be a reference to those who do so literally: the destitute and homeless who ask for help. Those who need help to survive are unlikely to be able to repay in the first place. More likely, Jesus is speaking to the wealthy in His audience who engage in the patronage system. This was a construct Luke and the Gentiles he is writing to would know well. A wealthy man would do favors for someone in need, often by lending money, and the recipient would be on-call to perform favors for the patron. Jesus is saying that His wealthy followers should give to those in need with no strings attached.

This does not mean Christians are to be naïve, ignorant, or foolish in giving charity. We need to be good stewards of the blessings God has given us. The New Testament includes verses contradicting the idea of irresponsible generosity. If someone can work, but refuses to work, they should not be supported by others (2 Thessalonians 3:10). Not even the church should receive our money if it is needed for our elderly parents (Mark 7:1–13). “Take,” on the other hand, means to seize by force. Matthew applies this to lawsuits (Matthew 5:40). It can just as easily refer to theft.

We should take all those factors into consideration. Most important, though, is the context of the verse, itself. The emphasis of the verse is not on lawsuits versus begging versus loaning, nor is it advocating charity to the point of carelessness. The passage is about how we should treat our enemies. The last half of the verse, about compensation, informs the character of our generosity. Still, the lesson is that we should be willing to help our enemies as much as our friends—a point made clearer in Luke 6:32–33.

The instruction about not demanding repayment doesn’t mean we can’t ask people to return things they’ve borrowed. Nor does it mean we’re obligated to do nothing, at all, when others steal, in every situation. Rather, we should carefully consider whether demanding recompense—even to the point of taking the person to court—would best illustrate the love of Christ. Considering the free gift of grace He’s given us and the promise of eternal life in paradise (1 Peter 2:21–24), we should be very sure that what we’re demanding back is worth “demanding,” at all.

Verse 31. And as you wish that others would do to you, do so to them.

The “Golden Rule” applies the part of the Greatest Commandment which says to “love your neighbor as yourself” (Matthew 22:39). Love is more than kind feelings. It’s a sacrificial concern for the well-being of others. We are to think about what we need and use that perspective as a basis for meeting the needs of others—even our enemies who persecute us for following Jesus (Luke 6:27). Jesus illustrates this more fully in the parable of the Good Samaritan (Luke 10:25–37).

Dr. Darryl Bock’s New Testament Commentary Series on Luke gives a challenging application:

“In the modern world, this would mean not just protesting against abortion but being prepared to care for the child that is born to a mother who has chosen not to abort. More than this, we are called to continue to love militant pro-choice advocates who go ahead with their intention to abort.”

Many other cultures have variations of the Golden Rule. Some, like the Sanskrit, Greek, Persian, and Hindu versions, reflect the negative or prohibitive form: “Don’t do to others what you don’t want them to do to you.” Few take the positive form given by Jesus: to not merely avoid harming another but to actively work for their positive welfare.

Verse 32. “If you love those who love you, what benefit is that to you? For even sinners love those who love them.

In Luke 6:27–36, Jesus explains how His followers should treat those who won’t or can’t express love and justice toward others. Verses 27–31 focus on how believers should act: love and pray for those who wish us harm, don’t let offenses or assault stop our good works, and actively work for the benefit of our enemies. Verses 32–36 explain why we act this way, starting with the “benefit” we will receive. “Benefit” comes from the Greek root word charis which is elsewhere translated using words such as “goodwill” or “favor” or “grace.”

If we only love those who love us, we can assume they will reciprocate. It is normal and human to help others knowing they will help us in return. If we love our enemies (Luke 6:27), however, God will benefit us. He will restore whatever harm we come to because of the persecution we receive (Luke 6:20–23), He will call us His children (Luke 6:35), and He will make up for any lack we experience (Luke 6:38). He promises to give us “what no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him” (1 Corinthians 2:9).

Luke’s text differs from Matthew’s in that Luke refers to “sinners” and Matthew to tax collectors and Gentiles (Matthew 5:46–47). A “sinner” in this context is an outsider: someone whose life is characterized by cultural sins. Such a person, in Jewish contexts, lives beyond the boundaries of the law of Moses or the oral law. In Jewish society, Gentiles in general were considered “sinners.” Luke is a Gentile writing to Gentile Christ-followers who are striving to live obedient lives. He recognizes that Jesus’ point is to distinguish His followers from sinners, not specifically to call out tax-collectors—some of whom came to repentance (Luke 5:27–32; 19:1–10)—or Gentiles.

Verse 33. And if you do good to those who do good to you, what benefit is that to you? For even sinners do the same.

This verse gives context to Jesus’ prior command to “…do good to those who hate you” (Luke 6:27), and an application for Luke 6:32 regarding loving those who do not love you. In the most practical sense, “others” means “everybody.” In this passage, it specifically refers to those we consider enemies. It is easy and logical to do good to those we know will return the favor. Even “sinners”—those who do not live by a biblical ethical framework—will do so. What makes no sense from a worldly perspective is to do good for those who don’t seek our interests. It’s especially scandalous for those enemies who are actively trying to harm us.

Jesus is not asking us to do anything He hasn’t already done (Hebrews 4:15). He died for us while we were sinners and enemies so that He can save us, reconcile us to God, and make us His friends and co-heirs (Romans 5:8–11; 8:16–17; John 15:15).

To do so, Jesus patiently endured torture by those who never made the transition from enemy to friend. He is “kind to the ungrateful and the evil” (Luke 6:35). He patiently gives them the chance to choose repentance over destruction (2 Peter 3:9). Those who remain enemies will be subjugated, eventually (Hebrews 1:13). As fallible beings, we can’t pursue justice in that way. We will not be repaid by our enemies in eternity; we don’t deserve it. We are just as guilty as they are, in many ways if not the same exact sins (Romans 3:23). The difference between us and our enemies is that God has chosen to forgive our sins. All of us sin against God, and He will find justice for those sins, either through the eternal damnation of the unsaved or the death of Jesus on the cross for the saved.

So, we do not do good to our enemies because we will somehow earn the right to vengeance. We do good because God is merciful to us and so we should be merciful to others (Luke 6:36). Our primary “benefit” is living out the reality that we are the children of God the Father. An additional benefit is that God will bless us in eternity (Luke 6:20–23, 37–38).

Verse 34. And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount.

This verse adds context to Luke 6:30: “Give to everyone who begs from you, and from one who takes away your goods do not demand them back.” It is talking about the needy who take out loans to survive. The intended picture does not include thieves or the winners of lawsuits.

The Bible is consistent on the responsibility of God’s people to care for the poor. God allowed a form of servitude—vastly different from the “chattel slavery” associated with the American Civil War—as a means of ensuring the poor had a home and sufficient food. At the same time, He established laws to help the poor before they became slaves or sold themselves or family members into indentured servitude. For instance, if someone used their cloak for loan collateral, the lender could not keep it overnight in case it was the person’s only source of warmth (Exodus 22:26–27). If someone needed a loan, the lender could not take the person’s millstone. This was a common tool used in agriculture. To do so would almost guarantee the debtor couldn’t work and the loan would never be repaid (Deuteronomy 24:6). Israelites were never to charge the poor interest (Exodus 22:25). And, of course, farmers were to only take one pass to harvest their crops and leave the edges of their fields unharvested so the poor could work for their bread (Leviticus 19:9–10).

Luke, a Gentile, illuminates the same idea from a different direction. He would have been aware of the Roman and Greek patronage system. A wealthy man—the patron—would do favors for others. The recipients of the favors would be available to the patron as needed, including introducing others who needed help from the patron. The patronage system is based on reciprocity. The patron gives a favor—often a loan but possibly protection—and the recipient pays him back in some way. Modern legal terminology calls this concept quid pro quo.

Jesus flips the patronage system on its head. He offers to pay our debt and gives us salvation for free. There is no way we can pay Him back. He expects His followers to follow His example and give without assurance of being repaid (Luke 6:36), promising that God will reward us “at the resurrection of the just” (Luke 14:14). As Proverbs 19:17 says, “Whoever is generous to the poor lends to the LORD, and he will repay him for his deed.”

Verse 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 the evil.

Jesus comes to the climax of His teaching on how His followers should treat their enemies. He summarizes the message of Luke 6:27–34. “Enemy” refers to someone who actively seeks to harm us, in this context particularly because we follow Jesus (Luke 6:22). They are rich, satisfied, jubilant, and well-respected (Luke 6:24–26). They curse and hate their enemies, demand vengeance for insults, and only lend money if they’re sure it will be paid back (Luke 6:27–30).

Christ’s way is the opposite. His followers are to actively work for their enemies’ welfare, give to those who will never be able to repay, and remain steadfast and open in the face of insults and persecution.

Jesus gives two reasons. The first is that God will reward His faithful followers. The poor will inherit God’s kingdom, the hungry will be fed, the mournful will laugh (Luke 6:20–21). God’s blessings will overflow (Luke 6:38). This reward will not be on earth; a believer’s enemies prioritize rewards on earth, which will be all they receive (Luke 6:24). Our reward will be in paradise in eternity.

Second, we do so because God is our Father, and we want to emulate Him (Romans 8:16–17). God “makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:45). Even more, God loves us so much that “while we were still sinners, Christ died for us” (Romans 5:8). We were God’s enemies, but Jesus reconciled us to God through His sacrifice (Romans 5:10). Because of His mercy to us, we should show mercy to others (Luke 6:36).

Verse 36. Be merciful, even as your Father is merciful.

Jesus has finished His explanation of how His followers should love their enemies: how they should behave. He now transitions to how they should think about their enemies. This verse acts as a hinge between the two topics and applies to both. Previously, Jesus explained that our enemies may insult us, abuse us, and take our possessions, but we still need to be open to Christ’s work in their lives. We need to be ready to actively see that their needs are met and not expect to be repaid (Luke 6:27–34).

Jesus explains why: “your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil” (Luke 6:35). If we are God’s children, we will emulate Him. Since He blesses the evil as well as the good, we should, too (Matthew 5:45).

To be merciful means to have sincere concern for someone else, especially when they are suffering or disadvantaged. God showed His mercy by sending His Son to die for our sins, even though we were His enemies (John 3:16; Romans 5:10). God expects us to emulate Him by seeking after the welfare of those who oppose us.

Jesus transitions from our actions to our understanding. We should be very reluctant to assume we know our enemies’ motives. We cannot perfectly know their relationship with God (1 Samuel 16:7). We don’t have God’s wisdom and insight into the lives of others. Jesus’ disciples will still call out ungodly behavior, but we need to carefully ensure our own actions align with God’s commands before we try to judge others (Luke 6:37–42). Matthew reflects this when recording Jesus saying, “You therefore must be perfect, as your heavenly Father is perfect” (Matthew 5:48). To be “perfect” is to be complete, in this case in our merciful actions toward our enemies.

It’s important to point out what this verse is not saying. The “enemies,” here, are primarily those who persecute people who follow Christ (Luke 6:22). Nothing in this passage implies we should silently endure abuse from a violent spouse or other person in authority. Nor is it saying we must fulfill everyone’s every need and want. Showing “mercy” can include calling the police, leaving to find a safe place, and choosing not to seek revenge while seeking further help.

Jesus said God was His Father, while in the temple at the age of twelve (Luke 2:49), but this is the first time Luke records Jesus saying God is His followers’ Father, as well.

Verse 37. “Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven;

As are other statements on judgment, this teaching of Christ is often ripped from its context and applied in ways entirely contrary to the rest of Scripture. Read as intended, this is a powerful exhortation, given that Jesus just extensively spoke about loving one’s enemies. Loving our enemies and showing them mercy (Luke 6:27, 36) require that we not pre-judge and condemn people, as the Pharisees did the tax-collectors and sinners (Luke 5:29–32). Instead, we should be prepared to forgive them.

To “judge” involves expressing some conclusion or opinion about something, especially regarding another person. To “condemn” means to find or pronounce someone guilty, with an assumption of punishment.

Knowing how, when, and if to judge is a constant struggle for fallible human beings. Elsewhere, Jesus explicitly tells us to judge (John 7:24). As in most passages, context is required to interpret the verse. Jesus has talked about how God will bless those who suffer because of persecution and that He will judge those who avoid suffering by fitting in with the corrupt world (Luke 6:20–26). Next, He exhorts His followers to love those who persecute them, thereby emulating their Father in heaven who shows mercy to everyone—even the evil (Luke 6:27–36).

Once we have judged that someone’s persecution of us is wrong, the next logical step is to declare that person guilty. The merciful step is to forgive them. To “forgive” means that even if we recognize the act as evil, we do not hold that person accountable before God. We compare our own sinful state with another’s fallen humanity and realize we are different only by God’s grace. Jesus set the example when He forgave the men who crucified and mocked Him (Luke 23:34).

Besides our understanding of our own sinfulness, Jesus calls us to remember God’s reciprocal responses. When our hearts are not hardened in judgment or condemnation against another, God won’t have to judge or condemn our own hardened hearts. When we forgive others, we are ready to accept the forgiveness God offers us when we commit sins that otherwise would damage our relationship with Him. Jesus-followers should expect persecution for the sole reason that people persecuted Him (John 15:18–24). That doesn’t mean we should keep enmity in our hearts against those enemies.

Having a godly heart attitude, however, does not mean persecutors are exempt from real-world repercussions. We cannot determine if someone is so apostate that they will never be saved (1 Samuel 16:7), but our forgiveness does not mean God will forgive their sins in eternity. Neither does forgiveness ensure our relationship with them will be fully restored. We can offer forgiveness—to “forgive” as far as we can (Romans 12:18)—but relationships cannot be fully restored without apology and repentance. Being forgiving doesn’t mean one must stay and endure persecution, violence, or abuse.

Similarly, this verse doesn’t mean we can ignore justice. One of the primary themes of the Old Testament is God’s call for justice. He has established governments, in part, to enforce order (1 Peter 2:13–14; Romans 13:1–5). We can let go of offense in our hearts and still work with civil authorities to ensure crimes are prosecuted fairly. And, if that authority deems it necessary, we can ask for and receive recompense, even if we don’t demand it (Luke 6:30).

Finally, this teaching does not mean we will lose our salvation if we do not forgive others. The forgiveness mentioned here is relational. Our relationship with God will be damaged if we don’t forgive, but He will never take away the forgiveness He grants us for salvation.

All of this takes time. Often, the process begins when we accept that the persecution hurt, and it matters. Forgiveness is not served by denial. Fortunately, we have a Savior who understands our pain.

Matthew contains a condensed account of this verse in Matthew 7:1.

Context Summary
In Luke 6:37–42, Jesus finishes explaining precisely what it means to be His disciple. He began with a list of blessings His persecuted followers can expect. He listed consequences for those blessed by the ungodly world (Luke 6:20–26). He exhorts His followers to love their enemies with prayer and generosity (Luke 6:27–35). Here, He applies mercy (Luke 6:36) with gracious judgment and forgiveness. Finally, He calls the crowd to have good hearts and lives that are founded on Him (Luke 6:43–49). The sentiments behind Jesus’ teachings here are scattered around Matthew and Mark.

Verse 38. give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you.”

Jesus continues to explain how His followers should treat their enemies. This choice must be influenced by understanding the Christian’s status as children of God the Father. They should let go of the instinct to judge other people’s actions and declare them guilty. They should release enmity in their hearts and forgive others (Luke 6:37). They should love their enemies, bless them, and pray for them (Luke 6:27–28).

The motif of giving can apply to two distinct aspects. A natural result of persecution is often poverty and hunger. Our enemies, who hate us because we follow Jesus, may sue us and take our belongings (Matthew 5:40). Jesus says to give anyway, and don’t expect anything back. God will satisfy us and give us His kingdom as our birthright (Luke 6:20–21, 29–30). So, even if persecution leads to physical loss, we are free to share what we have with our enemies.

Giving can also apply to spiritual matters. Jesus exhorts us to replace judgment and condemnation with charity, choosing to forgive, instead (Luke 6:37). We should be especially quick to give these spiritual blessings considering what God has given us (Ephesians 4:32).

When we do so, we emulate our Father (Luke 6:35) and secure His blessings. The image is that of a container being filled, then tapped and shaken so the contents settle, with even more poured on top so the excess spills over into the folds of a person’s robe. Jesus even promises that if we must walk away from homes and family for His sake, He will give us a new family (Luke 18:28–30; Mark 3:33–35). Ultimately, God promises us more than we could ask or imagine in eternity (1 Corinthians 2:9). This often works itself out in practical ways: those who are kind and generous often find others are more sensitive to their needs.

Matthew 7:2 takes the negative view, applying God’s reciprocation with our choice to judge, not give forgiveness.

Verse 39. He also told them a parable: “Can a blind man lead a blind man? Will they not both fall into a pit?

In the Sermon on the Plain, Jesus explains that God will reward those who suffer for following Christ. He will judge those who persecute His followers (Luke 6:20–26). Because of these rewards, Jesus explains that His followers should actively love their enemies and seek their well-being, just as our heavenly Father blesses His enemies (Luke 6:27–36). From actions, Jesus transitions to the heart-attitude we need to have toward others, to be quick to forgive and slow to judge (Luke 6:37–38).

Now, Jesus presents how we should go about spiritual growth in judging rightly. First, we need to determine if we are so blind that we have no business guiding anyone. Second, we must find a good teacher and be a faithful disciple (Luke 6:40). Finally, we carefully judge our own righteousness and discernment before attempting to help another (Luke 6:41–42).

John writes, “Whoever loves his brother abides in the light, and in him there is no cause for stumbling. But whoever hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes” (1 John 2:10–11). Jesus includes “enemies” with brothers, telling us to love and forgive those who persecute us (Luke 6:27–28). Those who don’t love are blind: they exist in spiritual darkness.

In the first statement, we learn that although we are called to identify ungodly behavior, we can’t do so if we are consumed in our own sin. Our discernment and our actions need to reflect our Teacher’s (Luke 6:40). We prove ourselves blind to Jesus’ truth by being quick to judge and condemn others, refusing to forgive. If so, we show that we’re unqualified to judge and condemn anyone.

It may even be that our judgmentalism is a greater sin—a “log” compared to the splinter of our enemies’ persecution (Luke 6:41–42). To abuse someone for following Jesus is a lesser sin than to condemn that abuser to hell; we don’t have the authority to declare another’s eternal damnation (Luke 3:17). Instead, we should be ready to forgive them, giving them a taste of the reconciliation with God they need so much (Galatians 6:1).

The “pit” is literally a deep hole in the ground. The blind men will fall into a dark spiritual state without hope of rescuing themselves. Jesus applies the concept of the blind leading the blind to the Pharisees in Matthew 15:14.

Verse 40. A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher.

Jesus has told His followers that even if someone persecutes them for following Him, they should not be quick to judge and condemn. To do so is to invite God’s judgment and condemnation. Instead, they should freely forgive their abusers and God will forgive them, maintaining their close relationship with Him (Luke 6:37–38). That doesn’t mean Jesus’ followers are never to declare that another’s actions are sinful. It means all judgment must be tempered with mercy and wisdom. Here, He continues the progression His followers must take before they can effectively judge the sins of another and lead them into obedience to God.

First, we must examine ourselves, with intense scrutiny. If we have no discernment, we have no right judging another’s actions. If we hate and curse our enemies, refuse to help them or forgive them, and quickly judge and condemn them, we prove we do not understand Jesus’ way (Luke 6:27–36); we are blind. Being blind, we have no authority to judge (Luke 6:39).

To truly see, we must be true disciples of Christ. Such a label comes with a warning. Jesus teaches that His followers will be flogged in the synagogues, tried before governors and kings, killed by family members, and hated by all types of people (Matthew 10:16–22). In the Upper Room Discourse, Jesus will explain that the world will hate us because they hate Him, and they hate Him because they hate His Father. The more Jesus speaks His Father’s words and does His Father’s deeds, the more the religious leaders hate Him. Likewise, the more we emulate Jesus, the more those antagonistic to God will hate us (John 15:18–25). Some will be so deceived that they will kill Jesus’ followers, thinking they are protecting the name of God (John 16:1–3).

In that suffering, however, God promises blessing. The mournful will laugh, the hungry will be satisfied, and the poor will inherit the kingdom of God (Luke 6:20–21). When we follow Jesus’ ways, God calls us His children (Luke 6:35). When we are free with forgiveness, we will find that God is free with His blessings (Luke 6:37–38).

Following Jesus involves changing through the power of the Holy Spirit (Philippians 2:12–13). Once we have taken on Jesus’ character and worked with the Holy Spirit to flee from sin and spiritual immaturity, then we can consider the righteousness of others. Only after we have judged whether our own actions reflect a life of devotion to God will we be ready to help others (Luke 6:41–42).

In John 13:16 Jesus also uses this concept of disciples not being above their teachers, there referring to a servant and master as well as a messenger and his sender, to exhort the disciples to humbly serve each other as He washes their feet.

Verse 41. Why do you see the speck that is in your brother ‘s eye, but do not notice the log that is in your own eye?

Jesus has told His followers to love and forgive their enemies instead of judging and condemning them. By doing so, they will emulate their heavenly Father who will reward them graciously (Luke 6:27–38). Now, Jesus continues to drive home the point: we’re not qualified to judge but we can gain the discernment to guide others away from sin.

He began by explaining that being quick to judge suggests a person lacking the spiritual awareness needed to judge in the first place. The first step is to follow Jesus, our teacher, who came to save—not condemn—sinners (John 3:17) and freely forgave those who murdered Him (Luke 6:39–40; 23:34).

Once we have decided to follow Jesus and become more like Him, we can start to evaluate ourselves and see if we are in unrepentant sin. The “eye” symbolizes how we spiritually perceive the world. It is much easier to identify someone else’s faulty worldview than recognize our own—we’re too close to it. Our worldview is determined by what we have learned and by our experiences. It is the height of arrogance to unthinkingly condemn how another views the world without first determining if our view is accurate (Luke 6:42).

The first way to check ourselves is to learn Jesus’ worldview (Luke 6:40). If we learn from and emulate Him, we can be sure that our understanding truthfully reflects God’s truth (2 Corinthians 13:5). This is because Jesus is truth and He speaks what God tells Him to (John 14:6, 10).

In the context of the passage, Jesus has revealed several logs that commonly blind us. We often assume God has cursed us if we’re poor, hungry, and persecuted. We presume He’s blessed those who are rich, full, and of whom the world speaks well (Luke 6:20–26). We believe we have the right to curse our persecutors, defend our honor, and demand justice (Luke 6:27–31). And we believe that when someone does us wrong, God gives us the wisdom and authority to hold that sin against our oppressor (Luke 6:37).

Jesus teaches that such beliefs do not reflect God’s truth. If we wish to emulate Jesus, we will love our enemies, pray for them, forgive them, and even give generously to them. If we understand our own lack of wisdom and discernment, we will refrain from judging and condemning sinners—even those who sin against us. If we can do that, remove that log of entitlement, we will be able to help others with their own worldview issues.

The passage about the log and the speck is also in Matthew 7:3–5.

Verse 42. How can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother ‘s eye.

Here, Christ concludes explaining what is required for His followers to properly judge another. First, we need to realize that we do not have sufficient discernment on our own. We need to follow Jesus and become more like Him. Then we use that wisdom to determine if we have unrepentant sin or if we have a worldview that contradicts God’s (Luke 6:39–41).

Jesus is correcting His audience’s perception of the Mosaic covenant. Leviticus 26 is clear that if the Israelites obeyed Him, He would bless them with verdant agriculture and victory over their national enemies. Conversely, if they disobeyed Him, He would send famine and take the people into exile. Many of the religious leaders turned God’s promises inside-out. They strove to earn worldly riches to “prove” they had pleased God. Conversely, if someone was poor, hungry, or injured, they were assumed to have sinned.

Jesus disavows His disciples of this interpretation. When they see a man born blind, they ask Him “Rabbi, who sinned, this man or his parents, that the was born blind?” Jesus responds, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him” (John 9:2–3). In this event, the “works” are that Jesus heals the man’s blindness. In the context of the Sermon on the Plain, God promises that the persecuted poor will receive His kingdom, the hungry will be fed, and they all will be rewarded in heaven (Luke 6:20–22).

The “log” is this misinterpretation of Leviticus 26. Demanding vengeance and recompense for earthly persecution does not reflect Christ’s character. If we accept Jesus as our teacher, we will not accept a false view of retribution. Once this log is removed and we clearly see God’s priorities, we can properly judge others and help them see Jesus’ better way. Ironically, by the time we reach that state (Hebrews 5:13–14), we will be reluctant to judge. We will understand the advantage of loving, praying for, forgiving, and blessing our enemies. We will hold our lives lightly. We will be merciful because we know how much mercy God has shown us (Luke 6:27–38).

Verse 43. “For no good tree bears bad fruit, nor again does a bad tree bear good fruit,

In the context of the Sermon on the Plain, this section has two different applications.

The initial purpose explains how Jesus’ followers should treat their enemies. Jesus has explained that His followers will be persecuted for following Him. They will be reviled and abused. Their reputations and their livelihoods will be threatened (Luke 6:20–23). He also explained what He expects of His followers. They will not seek revenge against those who harm them because they follow Him. They will love and forgive their oppressors and pray that God will bless them (Luke 6:26–27).

Now, the people have a choice: are they the type who will follow Jesus, or are they the type who will abuse His followers? He makes incredibly difficult demands on His followers that can’t be agreed to lightly. Their choice will demonstrate where their heart is (Luke 6:45).

The second application has to do with good and bad influences. Christ has explained that for people to have a good impact on others, they need to train under a good teacher and take time to contemplate their own sin and misconceptions. A “bad tree” will value worldly wisdom which will lead followers into a pit from which they can’t escape (Luke 6:39–42).

The assertion that good fruit proves a good heart has been twisted to defend toxic Christian leaders. Just because a ministry or church grows quickly and changes lives doesn’t guarantee every associated leader is godly. A person who lives in unrepentant sin can lead a successful ministry—they should not, but God often uses desperately broken people despite their flaws (Jonah 1:1–3; Judges 14:1–4). It is not the heart of the leader, in and of itself, which produces good fruit; it is the redemptive grace of Christ through the Holy Spirit.

Context Summary
Luke 6:43–45 further explains Jesus’ call to self-examination (Luke 6:39–42). A teacher cannot effectively lead another if he is blind to truth. He must overcome his own faulty teaching and disobedience first. If he doesn’t, he proves he is evil and his words will be, too. If he examines himself and chooses to follow Jesus, his life will be fruitful and his teaching truthful. Next, Jesus reveals how people can fulfill His hard teachings: base their lives on Him (Luke 6:46–49). Matthew 7:15–20 applies the tree and fruit to false prophets. In Matthew 12:33–34, Jesus applies the metaphor directly to Pharisees.

Verse 44. for each tree is known by its own fruit. For figs are not gathered from thornbushes, nor are grapes picked from a bramble bush.

Jesus continues with His metaphor of good and bad fruit and how they are produced. “Fruit” is the result of something. In the context of the Sermon on the Plain, the type of person symbolized by a good tree will follow Jesus and, when persecuted, love and forgive their oppressors. The person characterized by the bad tree will oppress those who follow Jesus and be quick to judge and condemn others. We need to judge our own fruit and make sure it is consistent with Christ before we can lead others (Luke 6:40–42).

The implication of “gathered” figs and “picked” grapes is that the “fruit” is already harvested. We are looking down at it, determining where it was found. Jesus is saying that if we produce good fruit, like love, kindness, and self-control (Galatians 5:19–23), our hearts are probably good (Luke 6:45). If we produce bad fruit, like sexual immorality, anger, and division, we know we need to examine our hearts.

The mention of grapes evokes a point Jesus will not make until the Last Supper. He will tell the Twelve, “I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing” (John 15:5). We can only produce good fruit if we are connected to and nourished by Jesus through the Holy Spirit (Luke 6:40).

Matthew 7:15–20 uses the same analogy to warn against false prophets. In Matthew 12:33, Jesus uses the comparison as a condemnation of the Pharisees and scribes who claim His power comes from Satan (Matthew 12:22–37).

Verse 45. The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks.

Just as only a good tree can bear good fruit and a grapevine produce grapes, so only a good heart can produce good. We can tell if someone has a bad heart by listening to their words. Like the bramble that produces nothing but thorns (Luke 6:44), they will revile believers and praise others who join them (Luke 6:22, 26). They will curse their enemies and demand their rights (Luke 6:28–30). They will be quick to judge and condemn others, but their false words will lead their followers into a pit (Luke 6:37, 39). This is the overall point of Jesus’ recent metaphor.

James is even more graphic. He says, “So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell” (James 3:5–6).

For this reason, teachers should be cautious; they will be judged more harshly than others because their words can do more damage (James 3:1; Luke 6:39–42).

Christ-followers with good hearts will speak words as sweet as a fig from a fig tree or a grape from a vine (Luke 6:44). They will bless and pray for their abusers (Luke 6:28). Instead of quick, unfair judgment, their words will be filled with mercy (Luke 6:36–37). And they will gently lead others away from their sin and toward Christ (Luke 6:42).

Matthew includes a similar statement from Jesus as well as His additional sober warning: “I tell you, on the day of judgment people will give account for every careless word they speak, for by your words you will be justified, and by your words you will be condemned” (Matthew 12:36–37). Our words will either show that we are truly Christ-followers or reflect the evil in our hearts. In Matthew’s context, Jesus says this after the Pharisees accuse Jesus of using the power of Satan to perform miracles. Their hearts are hardened against Jesus and their words, which blaspheme the Holy Spirit, prove it (Matthew 12:22–37).

Jesus has already mentioned that the Father (Luke 6:36) inspires goodness. Next, He explains that goodness is produced by obeying Jesus’ words. Obedience to Him is like building a house on a rock; it remains steady no matter what storms come. In the same way, building our lives on His commands will ensure we will not become overwhelmed when faced with the storms of life (Luke 6:46–49).

Verse 46. “Why do you call me ‘Lord, Lord,’ and not do what I tell you?

Jesus has been speaking to a great crowd. This throng includes His twelve apostles, many disciples, and Jews and Gentiles who have come for healing (Luke 6:17–19). He has finished explaining that His followers will be persecuted by the world but that they need to forgive and bless their enemies (Luke 6:20–36). He then explained two general attributes that should describe His followers. First, they ought to be diligent to consider their own sins before they judge others (Luke 6:37–42). Second, their good hearts should produce good works (Luke 6:43–45).

This is the third standard to which Jesus’ followers should be held: they base their lives on His commands.

Much of the Sermon on the Plain has to do with speaking, including cursing, blessing, praying, and teaching. Jesus has explained that what we say expresses what is in our hearts. Here, He talks about careless speech that does not necessarily come from the heart. “Lord” is from the Greek root word kurios. In general, it means a ruler—often one that is deified; Luke isn’t referring to Jesus as Savior although Matthew’s parallel does (Matthew 7:21). To call Jesus “Lord, Lord” but reject what He says creates a disconnect between heart and speech.

This verse brings up the controversial relationship between salvation and good works. Some present this conundrum as a choice between Paul’s salvation by grace through faith (Ephesians 2:8–9) and James’ note that faith without works is “dead” (James 2:17). This question is often mis-stated as, “How much do we need to obey Jesus in order to be saved?” The truth is that obedience is not what saves—rather, salvation produces obedience. Judging “how much” obedience accurately reflects salvation is the difficult part. At one end is “easy-believe-ism” which teaches that someone merely needs to say a prayer to be saved. At the other end are the hyper-legalistic denominations that insist a true Christian rarely sins and can lose their salvation if they do.

What is usually missed in the conversation is Ephesians 2:10: “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” The sequence is God’s grace, our faith, our repentance, our works, all of which are powered and led by the Holy Spirit. In the simplest terms, “repentance” means a person agreeing that Jesus is right and they are wrong—and that they don’t want to live like that anymore. Works are our obedience to Christ. Both are nebulous, ever-growing responses to salvation, but they are always present. If there is no repentance and no works—no obedience—then there was no faith and no grace.

This is especially easy to misunderstand because of the Bible’s emphasis on good works. Nevertheless, Jesus makes the distinction for the crowd: do they call Him “Lord” because He heals them or because they want to base their lives on His words (Luke 6:40)? Later, He will scold a crowd that doesn’t care that He fulfills the signs of the Messiah—they just like that He can make food come out of nowhere (John 6:26).

At the time Jesus spoke these words, eternal salvation through Christ wasn’t fully explained or understood, even by the twelve apostles. Jesus is challenging the crowd to commit to what He commands: accept that following Him will bring persecution and forgive their abusers. He promises that if they do this, their lives will be firmly established no matter what hardships they face (Luke 6:47–49).

Context Summary
Luke 6:46–49 records Jesus’ call for general discipleship. He has chosen the Twelve out of His enormous number of followers (Luke 6:12–16). He revealed some difficult things that He expects of His people, including forgiving their enemies (Luke 6:17–42). To do so requires a good heart (Luke 6:43–45). Now He extends an invitation to the crowd to build their lives on the sure foundation of His words. This concludes the Sermon on the Plain. Next is a series of stories about Jesus’ relationships with the other, including a Gentile and several women (Luke 7:1—8:3).

Verse 47. Everyone who comes to me and hears my words and does them, I will show you what he is like:

Jesus completes His challenge to a crowd who came to be healed and stayed to hear His words. “Everyone who comes to me and hears my words” is a bookend to the opening words, “a great multitude of people…came to hear him” (Luke 6:17–18). The crowd has learned that to follow Jesus means not only persecution but that they must forgive their persecutors, be slow to judge them, and work for their benefit. This is a difficult command to follow. Yet Jesus shows them the benefit.

This is not the first blessing Jesus promises His followers. Earlier in the Sermon on the Plain, He said that those who weep will laugh. Those who are hungry will be satisfied. Those who are poor will inherit the kingdom of God, and those who are persecuted will receive a great reward in eternity (Luke 6:20–23). If they can love their enemies, they will be called children of the Most High (Luke 6:35).

Here, Jesus explains that if they make the hard choice to obey His words, their lives will be steady. No matter what hardships deluge their lives, they will not be shaken (Luke 6:48). Paul will write, “And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:7). When we obey Christ, we receive an inner peace that is resistant to the challenges of the world. Even more, we receive an eternal peace with God that nothing can take away (Romans 8:38–39).

Verse 48. he is like a man building a house, who dug deep and laid the foundation on the rock. And when a flood arose, the stream broke against that house and could not shake it, because it had been well built.

The crowd listening to Jesus’ recent message has received challenging commands. Now He explains why it is so important they respond to His teaching.

If the people follow Him, they will face persecution. They will be called evil by friends and family and possibly be expelled from society and culture. That will lead to social isolation, poverty, and hunger (Luke 6:20–22). But, as serious as these hardships are, they are physical, worldly, external, and temporary. Internally, spiritually, and eternally, faithful believers will stand strong. They will be living in accordance with the omniscient God who created them and the world. Their eternal reconciliation with God will give them far more peace than any gained from circumstantial ease.

Jesus equates obedience with a solid foundation. Obedience is the outward sign of a deep and true faith in Christ. If we believe He is the God of the universe, that what He says is true, and that He loves us and wants the best for us, we will obey. Both the acts of obedience and the faith that drives those acts will build a strong connection with Christ that the world cannot destroy.

Conversely, Jesus explains, if we hear Jesus’ words but don’t do them, our faith is either weak or non-existent. We don’t trust God. Relying on the world or ourselves for peace and security is a very precarious choice (Luke 6:49).

Verse 49. But the one who hears and does not do them is like a man who built a house on the ground without a foundation. When the stream broke against it, immediately it fell, and the ruin of that house was great.”

Luke ends Jesus’ Sermon on the Plain with a warning to those who call Him “Lord” but don’t obey Him (Luke 6:46). In short, those two descriptions are mutually exclusive. Saying you follow Jesus while refusing to obey His commands is a contradiction in terms (John 14:15). Following Jesus requires faith in Him. The natural and inevitable result of having faith is obedience. Anything else is dead, foolish deception, not saving faith (Romans 6:14–20).

Jesus has broached this topic before with the Pharisees. He said, “No one tears a piece from a new garment and puts it on an old garment. If he does, he will tear the new, and the piece from the new will not match the old” (Luke 5:36). In that context, He was saying that it is impossible to persist under the Mosaic covenant by adding a bit of what Jesus teaches. Here, He’s saying that you can’t label your lifestyle “Jesus-follower” if you never change your lifestyle.

Someone who obeys Christ has proven their faith is deep: they will remain steadfast even when confronted with hardships. Those who do not obey prove their faith is weak: sitting on the surface of unstable ground. The unrelenting deluge of troubles will erode the ground out from under their lives, and they will crumble.

In the next section, Luke introduces a handful of people outside privileged society who have or need that firm foundation. The Gentile centurion, the sinful woman, and the women who support Jesus financially prove their faith with acts of obedience and trust. John the Baptist’s disciples show how difficult it can be to maintain obedient faith and not succumb to fear. Even so, Jesus praises John’s ministry and his call to obedience (Luke 7:1—8:3).

End of Chapter 6.

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