King James Version
Luke 6
49 verses with commentary
Jesus Is Lord of the Sabbath
And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.
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And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. This incident ignites controversy over Sabbath observance. The phrase the second sabbath after the first (ἐν σαββάτῳ δευτεροπρώτῳ, en sabbatō deuteroprōtō) uses a compound adjective deuteroprōtos (δευτερόπρωτος, literally "second-first") appearing only here in Scripture. Scholars debate its meaning—possibly the first Sabbath after Passover's second day, or the second Sabbath in a counting sequence. Regardless, it establishes clear Sabbath context.
Jesus and disciples went through the corn fields (διαπορεύεσθαι διὰ τῶν σπορίμων, diaporeuesthai dia tōn sporimōn). Sporimoi (σπόριμοι) refers to grain fields—wheat or barley, not American corn. The verb diaporeuomai (διαπορεύομαι) means to go through, travel across—they were walking through standing grain. His disciples plucked the ears of corn, and did eat, rubbing them in their hands (ἔτιλλον οἱ μαθηταὶ αὐτοῦ τοὺς στάχυας καὶ ἤσθιον, ψώχοντες ταῖς χερσίν, etillon hoi mathētai autou tous stachyas kai ēsthion, psōchontes tais chersin). Three verbs describe the action: tillō (τίλλω, "plucked"), esthiō (ἐσθίω, "ate"), and psōchō (ψώχω, "rubbing")—they picked grain heads, rubbed them in their hands to remove chaff, and ate the kernels.
This was perfectly legal under Mosaic law: Deuteronomy 23:25 allowed travelers to eat grain by hand from others' fields, though harvesting with a sickle was forbidden. The controversy wasn't theft but Sabbath violation. Pharisaic tradition classified plucking grain as 'reaping' and rubbing it as 'threshing'—both forbidden Sabbath work under their 39 categories of prohibited labor. Jesus's disciples violated Pharisaic tradition, not Torah itself. This sets up Jesus's authoritative reinterpretation of Sabbath law.
Jesus and disciples went through the corn fields (διαπορεύεσθαι διὰ τῶν σπορίμων, diaporeuesthai dia tōn sporimōn). Sporimoi (σπόριμοι) refers to grain fields—wheat or barley, not American corn. The verb diaporeuomai (διαπορεύομαι) means to go through, travel across—they were walking through standing grain. His disciples plucked the ears of corn, and did eat, rubbing them in their hands (ἔτιλλον οἱ μαθηταὶ αὐτοῦ τοὺς στάχυας καὶ ἤσθιον, ψώχοντες ταῖς χερσίν, etillon hoi mathētai autou tous stachyas kai ēsthion, psōchontes tais chersin). Three verbs describe the action: tillō (τίλλω, "plucked"), esthiō (ἐσθίω, "ate"), and psōchō (ψώχω, "rubbing")—they picked grain heads, rubbed them in their hands to remove chaff, and ate the kernels.
This was perfectly legal under Mosaic law: Deuteronomy 23:25 allowed travelers to eat grain by hand from others' fields, though harvesting with a sickle was forbidden. The controversy wasn't theft but Sabbath violation. Pharisaic tradition classified plucking grain as 'reaping' and rubbing it as 'threshing'—both forbidden Sabbath work under their 39 categories of prohibited labor. Jesus's disciples violated Pharisaic tradition, not Torah itself. This sets up Jesus's authoritative reinterpretation of Sabbath law.
And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?
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And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days? The Pharisees immediately challenge the disciples' actions. Certain of the Pharisees (τινες δὲ τῶν Φαρισαίων, tines de tōn Pharisaiōn)—not all Pharisees but some, likely those following Jesus to monitor His teaching and behavior. The Pharisees (Φαρισαῖοι, Pharisaioi, from Hebrew פְּרוּשִׁים, perushim, "separated ones") were a religious party emphasizing strict Torah observance and oral tradition. They considered themselves guardians of Jewish piety and law.
Their question is direct: Why do ye that which is not lawful to do on the sabbath days? (Τί ποιεῖτε ὃ οὐκ ἔξεστιν τοῖς σάββασιν, Ti poieite ho ouk exestin tois sabbasin). The phrase ouk exestin (οὐκ ἔξεστιν) means "not lawful, not permitted." They accuse the disciples of breaking Sabbath law. Yet their charge is disingenuous—the disciples violated Pharisaic tradition, not biblical law. Deuteronomy 23:25 explicitly permitted eating grain by hand from another's field. The Pharisees equated their traditions with divine law, a pattern Jesus repeatedly condemned (Matthew 15:3-9).
The question reveals Pharisaic priorities: external compliance with detailed regulations over heart devotion, ritual over relationship, tradition over truth. They were more concerned with technicalities than with hungry disciples' need. Jesus will expose this misplaced priority by appealing to Scripture (David eating showbread) and asserting His authority as Lord of the Sabbath. The Pharisees' question inadvertently sets up Jesus's most explicit Sabbath teaching: the Sabbath was made for humanity's benefit, not humanity for the Sabbath's sake (Mark 2:27). God's law serves human flourishing; religious tradition that hinders human welfare misses God's intent.
Their question is direct: Why do ye that which is not lawful to do on the sabbath days? (Τί ποιεῖτε ὃ οὐκ ἔξεστιν τοῖς σάββασιν, Ti poieite ho ouk exestin tois sabbasin). The phrase ouk exestin (οὐκ ἔξεστιν) means "not lawful, not permitted." They accuse the disciples of breaking Sabbath law. Yet their charge is disingenuous—the disciples violated Pharisaic tradition, not biblical law. Deuteronomy 23:25 explicitly permitted eating grain by hand from another's field. The Pharisees equated their traditions with divine law, a pattern Jesus repeatedly condemned (Matthew 15:3-9).
The question reveals Pharisaic priorities: external compliance with detailed regulations over heart devotion, ritual over relationship, tradition over truth. They were more concerned with technicalities than with hungry disciples' need. Jesus will expose this misplaced priority by appealing to Scripture (David eating showbread) and asserting His authority as Lord of the Sabbath. The Pharisees' question inadvertently sets up Jesus's most explicit Sabbath teaching: the Sabbath was made for humanity's benefit, not humanity for the Sabbath's sake (Mark 2:27). God's law serves human flourishing; religious tradition that hinders human welfare misses God's intent.
And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him;
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And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him. Jesus responds not with defensiveness but with Scripture. Jesus answering them said (ἀποκριθεὸς πρὸς αὐτοὺς εἶπεν ὁ Ἰησοῦς, apokritheos pros autous eipen ho Iēsous)—the participle apokritheis (ἀποκριθείς, "answering") indicates a deliberate, authoritative response. Jesus doesn't ignore or deflect but engages directly.
His counter-question is pointed: Have ye not read so much as this (οὐδὲ τοῦτο ἀνέγνωτε, oude touto anegnōte). The phrase oude touto (οὐδὲ τοῦτο, "not even this") carries rhetorical force—"Haven't you even read this?" The verb anaginōskō (ἀναγινώσκω) means to read, know, recognize. Jesus rebukes experts in Scripture for missing or ignoring what Scripture actually says. His question is ironic: Pharisees prided themselves on Torah mastery, yet Jesus exposes their ignorance or willful blindness.
Jesus appeals to what David did, when himself was an hungred, and they which were with him (ὃ ἐποίησεν Δαυίδ, ὅτε ἐπείνασεν αὐτὸς καὶ οἱ μετ᾽ αὐτοῦ ὄντες, ho epoiēsen Dauid, hote epeinasen autos kai hoi met' autou ontes). David's hunger (ἐπείνασεν, epeinasen, from peinaō, πεινάω, to hunger) justified his eating the showbread (1 Samuel 21:1-6). Jesus draws a parallel: as David's need permitted technically irregular action, so do His disciples' hunger. The argument is a fortiori (from the lesser to the greater)—if David could violate ceremonial law for physical need, how much more can Jesus, the Son of David and Lord of the Sabbath, authorize His disciples' eating? Jesus establishes a principle: human need supersedes ritual regulation when they conflict.
His counter-question is pointed: Have ye not read so much as this (οὐδὲ τοῦτο ἀνέγνωτε, oude touto anegnōte). The phrase oude touto (οὐδὲ τοῦτο, "not even this") carries rhetorical force—"Haven't you even read this?" The verb anaginōskō (ἀναγινώσκω) means to read, know, recognize. Jesus rebukes experts in Scripture for missing or ignoring what Scripture actually says. His question is ironic: Pharisees prided themselves on Torah mastery, yet Jesus exposes their ignorance or willful blindness.
Jesus appeals to what David did, when himself was an hungred, and they which were with him (ὃ ἐποίησεν Δαυίδ, ὅτε ἐπείνασεν αὐτὸς καὶ οἱ μετ᾽ αὐτοῦ ὄντες, ho epoiēsen Dauid, hote epeinasen autos kai hoi met' autou ontes). David's hunger (ἐπείνασεν, epeinasen, from peinaō, πεινάω, to hunger) justified his eating the showbread (1 Samuel 21:1-6). Jesus draws a parallel: as David's need permitted technically irregular action, so do His disciples' hunger. The argument is a fortiori (from the lesser to the greater)—if David could violate ceremonial law for physical need, how much more can Jesus, the Son of David and Lord of the Sabbath, authorize His disciples' eating? Jesus establishes a principle: human need supersedes ritual regulation when they conflict.
How he went into the house of God, and did take and eat the shewbread , and gave also to them that were with him; which it is not lawful to eat but for the priests alone?
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How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone? Jesus continues recounting David's actions. He went into the house of God (εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ, eisēlthen eis ton oikon tou theou)—the oikos tou theou (οἶκον τοῦ θεοῦ, "house of God") refers to the tabernacle at Nob, the temporary location of worship before Solomon's Temple. David's entering the sacred space itself was significant—laymen didn't casually enter the tabernacle's holy areas.
And did take and eat the shewbread (τοὺς ἄρτους τῆς προθέσεως ἔλαβεν καὶ ἔφαγεν, tous artous tēs protheseōs elaben kai ephagen). The artoi tēs protheseōs (ἄρτοι τῆς προθέσεως, "bread of the Presence" or "showbread") were the twelve consecrated loaves placed before the Lord's presence weekly (Exodus 25:30, Leviticus 24:5-9). The verbs lambanō (λαμβάνω, "take") and esthiō (ἐσθίω, "eat") indicate deliberate action, not accidental violation. David knowingly took sacred bread and ate it.
More than that, gave also to them that were with him (καὶ ἔδωκεν καὶ τοῖς μετ᾽ αὐτοῦ, kai edōken kai tois met' autou)—David shared the bread with his companions, multiplying the violation. The restriction is clear: which it is not lawful to eat but for the priests alone (οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ μόνους τοὺς ἱερεῖς, hous ouk exestin phagein ei mē monous tous hiereis). Leviticus 24:9 specified: 'And it shall be Aaron's and his sons'; and they shall eat it in the holy place: for it is most holy.' The showbread was exclusively for priests, consumed in the sanctuary. David, from Judah's tribe, was not a priest; his men likewise. Their eating violated ceremonial law.
Yet Jesus presents this not as sin but as precedent. David's hunger and flight from Saul justified the violation. The priest Ahimelech facilitated it without divine condemnation. Jesus's point: ritual law serves human welfare, not vice versa. When ceremonial regulations conflict with genuine human need, mercy triumphs over sacrifice (Hosea 6:6, Matthew 9:13). The Pharisees' Sabbath restrictions were starving hungry men—precisely the misapplication of law David's example refutes.
And did take and eat the shewbread (τοὺς ἄρτους τῆς προθέσεως ἔλαβεν καὶ ἔφαγεν, tous artous tēs protheseōs elaben kai ephagen). The artoi tēs protheseōs (ἄρτοι τῆς προθέσεως, "bread of the Presence" or "showbread") were the twelve consecrated loaves placed before the Lord's presence weekly (Exodus 25:30, Leviticus 24:5-9). The verbs lambanō (λαμβάνω, "take") and esthiō (ἐσθίω, "eat") indicate deliberate action, not accidental violation. David knowingly took sacred bread and ate it.
More than that, gave also to them that were with him (καὶ ἔδωκεν καὶ τοῖς μετ᾽ αὐτοῦ, kai edōken kai tois met' autou)—David shared the bread with his companions, multiplying the violation. The restriction is clear: which it is not lawful to eat but for the priests alone (οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ μόνους τοὺς ἱερεῖς, hous ouk exestin phagein ei mē monous tous hiereis). Leviticus 24:9 specified: 'And it shall be Aaron's and his sons'; and they shall eat it in the holy place: for it is most holy.' The showbread was exclusively for priests, consumed in the sanctuary. David, from Judah's tribe, was not a priest; his men likewise. Their eating violated ceremonial law.
Yet Jesus presents this not as sin but as precedent. David's hunger and flight from Saul justified the violation. The priest Ahimelech facilitated it without divine condemnation. Jesus's point: ritual law serves human welfare, not vice versa. When ceremonial regulations conflict with genuine human need, mercy triumphs over sacrifice (Hosea 6:6, Matthew 9:13). The Pharisees' Sabbath restrictions were starving hungry men—precisely the misapplication of law David's example refutes.
And he said unto them, That the Son of man is Lord also of the sabbath.
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And he said unto them, That the Son of man is Lord also of the sabbath. Jesus concludes His argument with a stunning claim. The conjunction And (καὶ, kai) connects this statement to the David example—because David's need superseded ceremonial law, and because a greater than David is here, the Son of man is Lord also of the sabbath (κύριός ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου, kyrios estin tou sabbatou ho huios tou anthrōpou).
The Son of man (ὁ υἱὸς τοῦ ἀνθρώπου, ho huios tou anthrōpou) was Jesus's favorite self-designation, appearing 80+ times in the Gospels. It derives from Daniel 7:13-14, where 'one like the Son of man' receives eternal dominion from the Ancient of Days. The title simultaneously emphasizes Jesus's humanity (He is truly human) and His messianic authority (He is the prophesied divine-human King). Jewish listeners would recognize the Daniel allusion and its staggering claim to divine authority.
Is Lord also of the sabbath (κύριός ἐστιν τοῦ σαββάτου, kyrios estin tou sabbatou)—the word kyrios (κύριος) means lord, master, owner, possessor. Jesus claims authority over the Sabbath itself. Not merely permission to interpret Sabbath law, but sovereign lordship over it. Since God instituted the Sabbath (Genesis 2:2-3, Exodus 20:8-11), claiming lordship over Sabbath is claiming divine prerogative. The kyrios of the Sabbath is the same kyrios who created it. Jesus asserts His deity subtly but unmistakably.
The word also (καὶ, kai) is significant—the Son of man is Lord of the Sabbath in addition to being Lord of other things. His authority is comprehensive, not limited. Mark 2:27-28 adds crucial context: 'The sabbath was made for man, and not man for the sabbath: Therefore the Son of man is Lord also of the sabbath.' The Sabbath serves humanity; humanity doesn't exist to serve Sabbath. Jesus, as Creator (John 1:3, Colossians 1:16) and Redeemer, has authority to determine Sabbath's proper use. His interpretation supersedes Pharisaic tradition. The Pharisees must have bristled—this carpenter's son claims authority over God's holy day. Yet Jesus speaks truth: He is YHWH incarnate, Lord of all.
The Son of man (ὁ υἱὸς τοῦ ἀνθρώπου, ho huios tou anthrōpou) was Jesus's favorite self-designation, appearing 80+ times in the Gospels. It derives from Daniel 7:13-14, where 'one like the Son of man' receives eternal dominion from the Ancient of Days. The title simultaneously emphasizes Jesus's humanity (He is truly human) and His messianic authority (He is the prophesied divine-human King). Jewish listeners would recognize the Daniel allusion and its staggering claim to divine authority.
Is Lord also of the sabbath (κύριός ἐστιν τοῦ σαββάτου, kyrios estin tou sabbatou)—the word kyrios (κύριος) means lord, master, owner, possessor. Jesus claims authority over the Sabbath itself. Not merely permission to interpret Sabbath law, but sovereign lordship over it. Since God instituted the Sabbath (Genesis 2:2-3, Exodus 20:8-11), claiming lordship over Sabbath is claiming divine prerogative. The kyrios of the Sabbath is the same kyrios who created it. Jesus asserts His deity subtly but unmistakably.
The word also (καὶ, kai) is significant—the Son of man is Lord of the Sabbath in addition to being Lord of other things. His authority is comprehensive, not limited. Mark 2:27-28 adds crucial context: 'The sabbath was made for man, and not man for the sabbath: Therefore the Son of man is Lord also of the sabbath.' The Sabbath serves humanity; humanity doesn't exist to serve Sabbath. Jesus, as Creator (John 1:3, Colossians 1:16) and Redeemer, has authority to determine Sabbath's proper use. His interpretation supersedes Pharisaic tradition. The Pharisees must have bristled—this carpenter's son claims authority over God's holy day. Yet Jesus speaks truth: He is YHWH incarnate, Lord of all.
A Man with a Withered Hand
And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.
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And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. Luke alone specifies the right hand (ἡ χεὶρ αὐτοῦ ἡ δεξιὰ, hē cheir autou hē dexia), heightening the man's disability—the dominant hand for work and social interaction. Jesus entered into the synagogue and taught (εἰσῆλθεν εἰς τὴν συναγωγὴν καὶ ἐδίδασκεν, eisēlthen eis tēn synagōgēn kai edidasken), exercising his regular Sabbath practice of teaching.
This sets the stage for another Sabbath confrontation. The withered hand (ξηρά, xēra—dried up, atrophied) represents more than physical disability; it symbolizes spiritual impotence. Jesus will demonstrate that Sabbath was made for doing good, not for religious casuistry that ignores human need.
This sets the stage for another Sabbath confrontation. The withered hand (ξηρά, xēra—dried up, atrophied) represents more than physical disability; it symbolizes spiritual impotence. Jesus will demonstrate that Sabbath was made for doing good, not for religious casuistry that ignores human need.
And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
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And the scribes and Pharisees watched him (παρετηροῦντο, paretērounto)—the Greek carries the sense of malicious surveillance, watching closely with hostile intent. They weren't seeking truth but an accusation against him (κατηγορίαν, katēgorian), legal grounds for prosecution. The question whether he would heal on the sabbath day reveals their hardened hearts—they anticipated Jesus would show mercy, and they prepared to weaponize compassion against him.
This demonstrates how religious externalism corrupts the soul. They transformed the Sabbath, meant as a gift of rest and worship, into a trap for the Son of God. Their watching (τηρέω, tēreō) contrasts with keeping God's commandments—they kept the letter while violating the spirit.
This demonstrates how religious externalism corrupts the soul. They transformed the Sabbath, meant as a gift of rest and worship, into a trap for the Son of God. Their watching (τηρέω, tēreō) contrasts with keeping God's commandments—they kept the letter while violating the spirit.
But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.
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But he knew their thoughts (αὐτὸς δὲ ᾔδει τοὺς διαλογισμοὺς αὐτῶν, autos de ēdei tous dialogismous autōn)—Jesus possessed supernatural knowledge of their dialogismous (διαλογισμούς), their inner reasonings and hostile deliberations. This divine omniscience appears throughout Luke's Gospel (5:22, 9:47, 11:17). Jesus didn't wait for them to voice objections; he brought the conflict into the open: Rise up, and stand forth in the midst (Ἔγειρε καὶ στῆθι εἰς τὸ μέσον, Egeire kai stēthi eis to meson).
By placing the disabled man center stage, Jesus forced a public decision—will they prioritize human need or religious regulation? The man's obedience—he arose and stood forth—demonstrated faith before healing occurred. This public confrontation reveals Jesus' courage and his refusal to let evil hide in shadows.
By placing the disabled man center stage, Jesus forced a public decision—will they prioritize human need or religious regulation? The man's obedience—he arose and stood forth—demonstrated faith before healing occurred. This public confrontation reveals Jesus' courage and his refusal to let evil hide in shadows.
Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?
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Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? (ψυχὴν σῶσαι ἢ ἀπολέσαι, psychēn sōsai ē apolesai)—Jesus reframes the debate with penetrating logic. The choice isn't between healing and doing nothing; it's between doing good (agathopoiēsai, ἀγαθοποιῆσαι) and doing evil (kakopoiēsai, κακοποιῆσαι). By this standard, refusing to heal when able is equivalent to destruction. To withhold good is to commit evil; neutrality is impossible.
The phrase to save life or to destroy it (σῶσαι ψυχήν, sōsai psychēn) carries both physical and spiritual meaning—psychē means life/soul. While they plotted his destruction (v. 11), Jesus offered salvation. The question exposed their hearts: they would rather destroy Jesus than see a man healed.
The phrase to save life or to destroy it (σῶσαι ψυχήν, sōsai psychēn) carries both physical and spiritual meaning—psychē means life/soul. While they plotted his destruction (v. 11), Jesus offered salvation. The question exposed their hearts: they would rather destroy Jesus than see a man healed.
And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.
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And looking round about upon them all (περιβλεψάμενος πάντας αὐτούς, periblepsamenos pantas autous)—Jesus' penetrating gaze surveyed every face, reading hearts. Mark 3:5 adds he looked with anger and grief at their hardness. Then the command: Stretch forth thy hand (Ἔκτεινον τὴν χεῖρά σου, Ekteinon tēn cheira sou). This required faith—stretching forth a withered, atrophied hand seems impossible. Yet he did so: and his hand was restored whole as the other (ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ, apekatestathē hē cheir autou).
The verb apokathistēmi (ἀποκαθίστημι) means complete restoration to original condition. The healing was instantaneous and total—the same word describes the restoration of all things (Acts 3:21). No medicine, no ritual, just Christ's word and the man's obedient faith. This demonstrates Jesus' authority and the kingdom principle: obedience to Christ's command releases his power.
The verb apokathistēmi (ἀποκαθίστημι) means complete restoration to original condition. The healing was instantaneous and total—the same word describes the restoration of all things (Acts 3:21). No medicine, no ritual, just Christ's word and the man's obedient faith. This demonstrates Jesus' authority and the kingdom principle: obedience to Christ's command releases his power.
And they were filled with madness; and communed one with another what they might do to Jesus.
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And they were filled with madness (ἐπλήσθησαν ἀνοίας, eplēsthēsan anoias)—anoia (ἀνοία) means senseless rage, irrational fury, mindlessness. Confronted with undeniable evidence of Jesus' divine power and compassion, they responded not with wonder but with insane hatred. They communed one with another what they might do to Jesus (διελάλουν πρὸς ἀλλήλους τί ἂν ποιήσαιεν τῷ Ἰησοῦ, dielāloun pros allēlous ti an poiēsaien tō Iēsou)—plotting his destruction even as he demonstrated life-giving power.
This fulfills Jesus' earlier question (v. 9)—while he saved life, they plotted to destroy it. Their madness reveals the ultimate danger of hardened religiosity: it can witness miracles yet remain unmoved, see God's glory yet seek to extinguish it. This same council would eventually crucify him.
This fulfills Jesus' earlier question (v. 9)—while he saved life, they plotted to destroy it. Their madness reveals the ultimate danger of hardened religiosity: it can witness miracles yet remain unmoved, see God's glory yet seek to extinguish it. This same council would eventually crucify him.
Jesus Chooses the Twelve Apostles
And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.
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Before choosing the twelve apostles, Jesus 'went out into a mountain to pray, and continued all night in prayer to God.' The Greek 'dianyktereō' (δι αν υκτερεύω, continue through the night) emphasizes extended, intensive prayer. Jesus consistently prayed before major decisions and events, modeling dependence on the Father. Choosing apostles—men who would lead the church—required divine wisdom. All-night prayer demonstrates the seriousness of apostolic selection and teaches that crucial decisions demand extended, focused communion with God.
And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
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When it was day he called unto him his disciples of them he chose twelve whom also he named apostles. Day hēmera after night prayer. Called prosephōnēsen summoned. Disciples mathētas learners followers. Of them ex autōn from among. Chose exelexato selected. Twelve dōdeka symbolic number. Named ōnomasen designated. Apostles apostolous sent ones. Jesus chose twelve after prayer. Deliberate selection. Twelve corresponds to twelve tribes new Israel. Apostles sent with authority. Apostolic office unique foundational. Reformed theology distinguishes apostolic era from later church. Apostles had unique authority revelation. Modern ministers are not apostles but under apostolic authority (Scripture).
Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,
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Simon whom he also named Peter and Andrew his brother James and John Philip and Bartholomew. List of twelve begins. Simon Simōn Jewish name. Named Peter Petros rock. Andrew Andreas Peter brother. James Iakōbos son of Zebedee. John Iōannēs James brother beloved disciple. Philip Philippos. Bartholomew Bartholomaios likely Nathanael. Jesus renamed Simon Peter prophetic rock solid foundation. Twelve named specifically. Personalities backgrounds varied. Peter leader spokesman. John beloved disciple. James first martyr. Ordinary men extraordinary calling. Reformed theology emphasizes God uses weak things confound mighty. Apostles not qualified by education pedigree but by divine calling.
Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,
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Matthew and Thomas James son of Alphaeus and Simon called Zelotes. Matthew Matthaion Levi tax collector. Thomas Thōmas doubting Thomas. James Iakōbos son of Alphaeus. Simon Simōn. Zelotes Zēlōtēs Zealot revolutionary. Continued list. Matthew despised tax collector. Simon Zealot anti-Rome revolutionary. Polar opposites united in Christ. Zealots used violence overthrow Rome. Tax collectors collaborated with Rome. Jesus brings together enemies. Gospel transcends political divisions. Reformed theology emphasizes unity in Christ crosses all barriers. Church should transcend political tribal national divisions.
And Judas the brother of James, and Judas Iscariot, which also was the traitor.
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Judas brother of James and Judas Iscariot which also was traitor. Judas Ioudas Jude Thaddaeus. Brother of James likely author of Jude. Judas Iscariot Ioudas Iskariōtēs. Was traitor prodotēs betrayer. Tragic note. Among twelve was betrayer. Judas heard same teaching saw same miracles yet betrayed Jesus. Chosen by Jesus yet not elect unto salvation. Hypocrisy possible in church. Not all who profess are genuine. Reformed theology distinguishes visible church (professing believers) from invisible church (true believers). Perseverance of saints true believers persevere false professors fall away. Judas never true believer though appeared so.
Jesus Ministers to a Great Multitude
And he came down with them, and stood in the plain , and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;
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He came down with them stood in plain and company his disciples great multitude people out all Judaea Jerusalem seacoast Tyre Sidon which came hear him healed diseases. Came down kataba mountain. Stood estē. In plain topou pedinou level place. Company ochlos company. Disciples mathētōn learners. Great multitude plēthos poly large crowd. Out of ek from. All Judaea Ioudaias. Jerusalem Ierousalēm. Seacoast paraliou coast. Tyre Tyrou. Sidon Sidōnos Phoenician cities Gentile territory. Came ēlthon traveled. Hear akousai listen teaching. Healed iasthenai cured. Diseases nosōn sicknesses. Jesus fame spreading beyond Israel. Gentiles coming. Foreshadows Gentile mission. Crowds mixed motives hearing teaching receiving healing. Reformed theology recognizes mixed motives in coming to Christ. Eventually many will fall away when teaching becomes hard.
And they that were vexed with unclean spirits: and they were healed.
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And they that were vexed with unclean spirits: and they were healed (οἱ ἐνοχλούμενοι ἀπὸ πνευμάτων ἀκαθάρτων καὶ ἐθεραπεύοντο, hoi enochlumenoi apo pneumatōn akathartōn kai etherapeuonto). The verb enochlumenoi (ἐνοχλούμενοι, from ἐνοχλέω) means to be troubled, harassed, tormented—present passive participle indicating ongoing torment. These weren't merely sick but demonized, harassed by unclean spirits (pneumatōn akathartōn, πνευμάτων ἀκαθάρτων)—spiritual forces of impurity and corruption.
The simple statement and they were healed (ἐθεραπεύοντο, etherapeuonto—imperfect passive, continuous action) shows Jesus' absolute authority over the demonic realm. Where demons tormented, Jesus brought therapeia (θεραπεία)—healing, restoration, wholeness. This verse demonstrates that Jesus' ministry addresses not only physical illness but spiritual oppression.
The simple statement and they were healed (ἐθεραπεύοντο, etherapeuonto—imperfect passive, continuous action) shows Jesus' absolute authority over the demonic realm. Where demons tormented, Jesus brought therapeia (θεραπεία)—healing, restoration, wholeness. This verse demonstrates that Jesus' ministry addresses not only physical illness but spiritual oppression.
And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
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The Power of Christ's Healing Presence
This remarkable verse captures a mass healing event that demonstrates Jesus's divine power and compassion. The Greek word ὄχλος (ochlos, "multitude") emphasizes the large crowd pressing around Jesus. The phrase "sought to touch him" uses ἐζήτουν ἅπτεσθαι (ezētoun haptesthai), indicating earnest, determined effort to make physical contact.
The most striking element is the phrase "virtue out of him," translating δύναμις (dynamis), meaning "power" or "ability." This is the root of our word "dynamite," suggesting explosive, transformative energy. This wasn't magical power requiring ritual or formula, but divine healing power flowing from Christ's person. The use of "virtue" in the KJV beautifully captures both power and moral excellence united in Christ.
The phrase "healed them all" (ἰᾶτο πάντας, iato pantas) is comprehensive—no one seeking healing was turned away. This demonstrates that Christ's power was sufficient for every need and every person. The passage shows healing power emanating from Jesus continuously, not requiring conscious effort on His part for each individual miracle.
This remarkable verse captures a mass healing event that demonstrates Jesus's divine power and compassion. The Greek word ὄχλος (ochlos, "multitude") emphasizes the large crowd pressing around Jesus. The phrase "sought to touch him" uses ἐζήτουν ἅπτεσθαι (ezētoun haptesthai), indicating earnest, determined effort to make physical contact.
The most striking element is the phrase "virtue out of him," translating δύναμις (dynamis), meaning "power" or "ability." This is the root of our word "dynamite," suggesting explosive, transformative energy. This wasn't magical power requiring ritual or formula, but divine healing power flowing from Christ's person. The use of "virtue" in the KJV beautifully captures both power and moral excellence united in Christ.
The phrase "healed them all" (ἰᾶτο πάντας, iato pantas) is comprehensive—no one seeking healing was turned away. This demonstrates that Christ's power was sufficient for every need and every person. The passage shows healing power emanating from Jesus continuously, not requiring conscious effort on His part for each individual miracle.
The Beatitudes and Woes
And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.
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Jesus begins the Sermon on the Plain: 'Blessed be ye poor: for yours is the kingdom of God.' This beatitude pronounces blessing on the 'poor' (Greek 'ptōchoi,' πτωχοί, destitute, beggars), not merely low-income but utterly dependent. Luke's version says 'ye poor' (you who are poor) rather than Matthew's 'poor in spirit,' emphasizing actual poverty but with spiritual implications—those who recognize complete dependence on God. The kingdom belongs to such people because they know they cannot earn it. Poverty strips away self-sufficiency, creating receptivity to grace.
Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.
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Jesus continues: 'Blessed are ye that hunger now: for ye shall be filled.' Physical hunger represents spiritual hunger—deep longing for righteousness, satisfaction, fulfillment. The Greek 'peinōntes' (πεινῶντες, hungering) indicates ongoing, present-tense hunger—not past hunger but current experience. The promise is 'ye shall be filled' (Greek 'chortasthēsesthe,' χορτασθήσεσθε, future passive—you will be satisfied), God's action satisfying hunger. Those aware of their spiritual emptiness seek filling; those considering themselves full see no need. Kingdom blessing comes to those hungering for what only God provides.
Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake.
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Jesus declares: 'Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake.' This beatitude promises blessing for persecution endured for Christ. The progression—hatred, separation, reproach, slander—describes escalating opposition. The phrase 'for the Son of man's sake' (Greek 'heneka tou huiou tou anthrōpou,' ἕνεκα τοῦ υἱοῦ τοῦ ἀνθρώπου) indicates the cause—suffering because of association with Jesus. Persecution is blessing, not curse, when endured for Christ. This radically inverts worldly values.
Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.
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Rejoice ye in that day leap for joy for behold your reward great in heaven for in like manner did fathers unto prophets. Rejoice charēte be glad. In that day en ekeinē tē hēmera time of persecution. Leap skirtēsate jump exult. For joy chalasis joy. Behold idou pay attention. Reward misthos wage. Great polys substantial. In heaven en ouranō eternal. For gar reason. Like manner kata ta auta similarly. Fathers pateres ancestors. Unto prophets prophētais messengers. Persecution is not punishment but path to blessing. Prophets suffered similarly. Company of faithful. Eternal reward outweighs temporal suffering. Reformed theology emphasizes future glory present suffering. Not prosperity gospel but suffering before glory. Yet joy in midst of suffering.
But woe unto you that are rich! for ye have received your consolation.
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But woe unto you that are rich for ye have received consolation. But plēn strong contrast. Woe ouai judgment pronounced. Rich plousiois wealthy. Have received apechete full payment. Consolation paraklēsin comfort. Warning to rich. Riches provide temporary comfort but no eternal security. Danger of riches is false security. Trust in wealth replaces trust in God. Not that riches themselves evil but temptation to rely on them. Reformed theology warns against materialism idolatry of wealth. Riches can be used for kingdom or become master. Cannot serve God and mammon.
Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
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Woe unto you that are full for ye shall hunger Woe unto you that laugh now for ye shall mourn and weep. Woe ouai judgment. Full empeplēsmenoi satisfied sated. Shall hunger peinasete lack. Laugh gelōntes make merry. Now nyn present. Shall mourn penthēsete grieve. Weep klausete cry. Two more woes. Full now hungry later. Laughing now mourning later. Eschatological reversal. Those satisfied comfortable in this life without God will face eternal hunger thirst. Those who laugh now frivolous unconcerned about God will mourn weep judgment. Temporal comfort can lead eternal loss. Reformed theology emphasizes preparing for eternity not living for temporal ease.
Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
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Woe unto you when all men shall speak well of you for so did fathers to false prophets. Woe ouai judgment. All men pantes anthrōpoi universal approval. Speak well eipōsin kalōs positive reputation. Fathers pateres ancestors. False prophets pseudoprophētais false messengers. Final woe. Universal human approval is warning sign. False prophets popular told people what they wanted hear. True prophets often rejected. Popularity can indicate compromise. Cannot please God and man. Reformed theology emphasizes faithful proclamation regardless popularity. True preachers speak God truth not human preferences.
Love Your Enemies
But I say unto you which hear, Love your enemies, do good to them which hate you,
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But I say unto you which hear, Love your enemies, do good to them which hate you. This verse introduces one of Jesus' most radical ethical teachings, directly challenging natural human inclination and conventional morality. The emphatic "But I say unto you" (alla hymin legō tois akouousin, ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν) asserts Jesus' divine authority to establish moral standards. The phrase "to you which hear" distinguishes genuine disciples who receive and obey from those who merely listen without commitment.
The command "Love your enemies" (agapate tous echthrous hymōn, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν) uses the verb agapaō (ἀγαπάω), indicating self-giving, volitional love that seeks the other's highest good regardless of feelings. This is not philia (friendship) or eros (romantic love) but agape—unconditional, sacrificial commitment to another's welfare. The noun echthros (ἐχθρός, "enemy") refers to active opponents, those who oppose and seek harm. Jesus commands love toward those who have earned hatred.
The parallel command "do good to them which hate you" (kalōs poieite tois misousin hymas, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς) specifies concrete action. The verb miseō (μισέω, "hate") indicates active hostility and malice. Jesus requires not merely emotional restraint but active benevolence toward those who harbor malice toward us. This teaching transcends Old Testament law, which commanded love of neighbor (Leviticus 19:18) but permitted vengeance against enemies. Jesus establishes a new ethic that reflects God's character—He "makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust" (Matthew 5:45).
The command "Love your enemies" (agapate tous echthrous hymōn, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν) uses the verb agapaō (ἀγαπάω), indicating self-giving, volitional love that seeks the other's highest good regardless of feelings. This is not philia (friendship) or eros (romantic love) but agape—unconditional, sacrificial commitment to another's welfare. The noun echthros (ἐχθρός, "enemy") refers to active opponents, those who oppose and seek harm. Jesus commands love toward those who have earned hatred.
The parallel command "do good to them which hate you" (kalōs poieite tois misousin hymas, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς) specifies concrete action. The verb miseō (μισέω, "hate") indicates active hostility and malice. Jesus requires not merely emotional restraint but active benevolence toward those who harbor malice toward us. This teaching transcends Old Testament law, which commanded love of neighbor (Leviticus 19:18) but permitted vengeance against enemies. Jesus establishes a new ethic that reflects God's character—He "makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust" (Matthew 5:45).
Bless them that curse you, and pray for them which despitefully use you.
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Bless them that curse you, and pray for them which despitefully use you. This verse continues Jesus' radical ethic of enemy love with two specific applications. "Bless them that curse you" (eulogeite tous katarōmenous hymas, εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς) commands responding to cursing with blessing. The verb eulogeō (εὐλογέω, "bless") means to speak well of, to invoke divine favor upon, or to praise. It compounds eu (good) and logos (word)—literally "good word." The verb kataraomai (καταράομαι, "curse") means to invoke harm, speak evil against, or pray for calamity upon someone.
The second command, "pray for them which despitefully use you" (proseuchesthe hyper tōn epēreazontōn hymas, προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς), specifies intercession for those who mistreat us. The verb epēreazō (ἐπηρεάζω) means to abuse, threaten, insult, or treat spitefully. The preposition hyper (ὑπέρ, "for" or "on behalf of") indicates praying for their benefit, not merely about them. Jesus commands praying for the welfare of those who abuse us.
These commands require supernatural grace—they are impossible in human strength. Natural response to cursing is counter-cursing; natural response to abuse is retaliation or avoidance. Jesus demands transformation at the level of speech (blessing vs. cursing) and heart (intercession vs. bitterness). This ethic reflects God's own character—He blesses those who curse Him and sends blessings even on rebels (Romans 5:8-10). Prayer for enemies is particularly powerful because genuine intercession for someone's welfare gradually transforms the pray-er's heart, making it increasingly difficult to harbor hatred.
The second command, "pray for them which despitefully use you" (proseuchesthe hyper tōn epēreazontōn hymas, προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς), specifies intercession for those who mistreat us. The verb epēreazō (ἐπηρεάζω) means to abuse, threaten, insult, or treat spitefully. The preposition hyper (ὑπέρ, "for" or "on behalf of") indicates praying for their benefit, not merely about them. Jesus commands praying for the welfare of those who abuse us.
These commands require supernatural grace—they are impossible in human strength. Natural response to cursing is counter-cursing; natural response to abuse is retaliation or avoidance. Jesus demands transformation at the level of speech (blessing vs. cursing) and heart (intercession vs. bitterness). This ethic reflects God's own character—He blesses those who curse Him and sends blessings even on rebels (Romans 5:8-10). Prayer for enemies is particularly powerful because genuine intercession for someone's welfare gradually transforms the pray-er's heart, making it increasingly difficult to harbor hatred.
And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also.
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And unto him that smiteth thee on the one cheek offer also the other—the blow to the cheek (τύπτοντί σε ἐπὶ τὴν σιαγόνα, typtonti se epi tēn siagona) was not life-threatening violence but an insult to honor, a backhanded slap of contempt. Jesus commands pareche (πάρεχε, offer/present) the other cheek—active non-retaliation that absorbs evil without returning it. The cloak and coat (himation, ἱμάτιον and chitōn, χιτών) represent outer and inner garments—Jesus says surrender both rather than fight over possessions.
This radical ethic transcends justice for grace, refusing to match evil for evil. It's not passivity but active love that absorbs wrong to stop the cycle of retaliation. This is kingdom ethics—citizens of God's kingdom don't defend their honor or possessions but trust God's vindication while showing enemy-love.
This radical ethic transcends justice for grace, refusing to match evil for evil. It's not passivity but active love that absorbs wrong to stop the cycle of retaliation. This is kingdom ethics—citizens of God's kingdom don't defend their honor or possessions but trust God's vindication while showing enemy-love.
Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
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Give to every man that asketh of thee (παντὶ αἰτοῦντί σε δίδου, panti aitounti se didou)—the present imperative demands continuous action: keep giving to everyone who keeps asking. Panti (παντί) means every/all without discrimination. This challenges selective generosity. And of him that taketh away thy goods ask them not again (μὴ ἀπαίτει, mē apaitei)—don't demand back what's taken. The verb apaitēo (ἀπαιτέω) means to ask back, demand return.
This teaching radicalizes stewardship—we hold possessions as trustees, not owners. Kingdom citizens give freely, knowing their true treasure is in heaven (Luke 12:33). This isn't naive enabling of exploitation but recognition that God owns everything; we're merely distributing his resources. Such generosity requires faith that God will provide for our needs as we meet others' needs.
This teaching radicalizes stewardship—we hold possessions as trustees, not owners. Kingdom citizens give freely, knowing their true treasure is in heaven (Luke 12:33). This isn't naive enabling of exploitation but recognition that God owns everything; we're merely distributing his resources. Such generosity requires faith that God will provide for our needs as we meet others' needs.
And as ye would that men should do to you, do ye also to them likewise.
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This verse encapsulates Jesus' ethical teaching through a comprehensive principle of reciprocal justice and love. 'As ye would that men should do to you, do ye also to them likewise' reformulates behavior based on the golden rule principle, the deepest expression of covenant love. The construction employs 'katheios' (just as, in the same way) to establish proportional response: our treatment of others should mirror the treatment we desire. This is not merely negative reciprocity (the silver rule: 'do not do unto others what you would not have them do unto you'), but positive reciprocity that proactively extends kindness, mercy, and justice. The emphasis on 'likewise' ('homoios') means not only frequency but quality and intention. Jesus teaches that moral behavior flows not from rules externally imposed but from internal transformation of desire - we naturally wish others well and extend kindness because we recognize our shared human condition. Greek philosophy recognized variations of this principle (Stoics, Confucius), but Jesus radicalizes it by grounding it in the nature of God's kingdom. This rule synthesizes the entire Torah and Prophets (Matthew 22:40) because it reflects God's character: a Creator who desires human flourishing and extends grace undeserved. The principle assumes anthropological parity - we recognize in others the same fundamental needs, vulnerabilities, and dignity we possess.
For if ye love them which love you, what thank have ye? for sinners also love those that love them.
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If ye love them which love you what thank have ye for sinners also love those that love them. If ei conditional. Love agapate sacrificial love. Them which love tous agapōntas those loving. What thank charis grace credit. Have ye humin for you. Sinners hamartōloi moral failures. Also kai even. Love those that love reciprocal affection natural. Challenge to exceed natural love. Love for enemies next (v. 27). Love that loves back is not extraordinary. Even pagans do this. Christian love exceeds reciprocity. Love because God loved. Reformed theology emphasizes grace enables supernatural love. Natural man cannot love enemies. Regenerated heart empowered by Spirit can.
And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
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If ye do good to them which do good to you what thank have ye for sinners also do even same. Do good agathopoiēte benefit help. To them which tous agathopoiountas those doing good. Same pattern as v. 32. Doing good to those who reciprocate is natural. No special credit. Even sinners do this. Golden Rule do unto others as they do unto you. Christian ethic is do unto others as you would have them do regardless their treatment. Unilateral not reciprocal. Grace not merit. Reformed theology emphasizes grace-based ethics. Treat others based on God grace to us not their treatment of us.
And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
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If ye lend to them of whom ye hope to receive what thank have ye for sinners also lend to sinners to receive as much again. Lend danisēte give loan. Hope to receive elpizete apolabein expect repayment. No special credit. Sinners do this self-interest lending. Expecting return. Christian lending should be generous without expecting return. Generosity exceeds enlightened self-interest. Grace-based economics. Reformed theology applies gospel to economics lending should reflect grace. Not exploitation but generosity. Not naive but gracious.
But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.
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Jesus commands: 'Love your enemies, do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.' This radical ethic of enemy love reflects God's character—He shows kindness to those who don't deserve or appreciate it. The phrase 'children of the Highest' (Greek 'huioi hypsistou,' υἱοὶ ὑψίστου) means bearing family resemblance—loving enemies proves we're God's children because we act like our Father. Grace-based love mirrors divine love that blesses the undeserving.
Be ye therefore merciful, as your Father also is merciful.
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Jesus commands: 'Be ye therefore merciful, as your Father also is merciful.' The word 'merciful' (Greek 'oiktirmones,' οἰκτίρμονες) means compassionate, showing pity. The standard is divine—'as your Father is merciful.' We're to mirror God's character, showing the same kind of compassion He shows. This isn't advice but command—'be ye'—and the motivation is family identity—'as your Father.' Children resemble parents; God's children should reflect His merciful character. Mercy flows from experiencing mercy—those forgiven much show much compassion.
Judging Others
Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
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Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven. This verse contains three parallel prohibitions and promises regarding judgment, condemnation, and forgiveness. The command "Judge not" (mē krinete, μὴ κρίνετε) uses the present imperative with mē (μή), meaning "stop judging" or "do not make a habit of judging." The verb krinō (κρίνω) means to judge, condemn, or pass sentence. Jesus prohibits the judgmental, critical spirit that delights in finding fault and pronouncing condemnation on others.
The promise "and ye shall not be judged" (kai ou mē krithēte, καὶ οὐ μὴ κριθῆτε) uses the emphatic double negative construction in Greek, meaning "you absolutely shall not be judged." This promise operates both horizontally (others will not judge you as harshly) and vertically (God's judgment will be merciful). The second prohibition, "condemn not" (mē katadikázete, μὴ καταδικάζετε), intensifies the warning—katadikazō (καταδικάζω) means to pronounce guilty, condemn to punishment, or declare worthy of death. This is judicial condemnation, more severe than mere criticism.
The third command shifts to positive action: "forgive" (apolýete, ἀπολύετε) means release, liberate, or cancel a debt. The promise "ye shall be forgiven" (apolythēsesthe, ἀπολυθήσεσθε) uses divine passive—God will forgive. These principles establish reciprocal ethics: the measure we use for others determines the measure used for us (verse 38). Jesus doesn't prohibit all moral discernment (John 7:24 commands "righteous judgment") but condemns the hypocritical, harsh, unmerciful spirit that judges others by a stricter standard than we apply to ourselves (Luke 6:41-42).
The promise "and ye shall not be judged" (kai ou mē krithēte, καὶ οὐ μὴ κριθῆτε) uses the emphatic double negative construction in Greek, meaning "you absolutely shall not be judged." This promise operates both horizontally (others will not judge you as harshly) and vertically (God's judgment will be merciful). The second prohibition, "condemn not" (mē katadikázete, μὴ καταδικάζετε), intensifies the warning—katadikazō (καταδικάζω) means to pronounce guilty, condemn to punishment, or declare worthy of death. This is judicial condemnation, more severe than mere criticism.
The third command shifts to positive action: "forgive" (apolýete, ἀπολύετε) means release, liberate, or cancel a debt. The promise "ye shall be forgiven" (apolythēsesthe, ἀπολυθήσεσθε) uses divine passive—God will forgive. These principles establish reciprocal ethics: the measure we use for others determines the measure used for us (verse 38). Jesus doesn't prohibit all moral discernment (John 7:24 commands "righteous judgment") but condemns the hypocritical, harsh, unmerciful spirit that judges others by a stricter standard than we apply to ourselves (Luke 6:41-42).
Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.
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Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. This verse establishes the reciprocal principle of generosity. The command "Give" (didote, δίδοτε) is a present imperative, indicating continuous, habitual giving. The promise "it shall be given unto you" (dothēsetai hymin, δοθήσεται ὑμῖν) uses divine passive—God ensures return, though often through human agents.
The description of the return uses agricultural imagery from grain measurement. "Good measure" (metron kalon, μέτρον καλόν) indicates quality and quantity. "Pressed down" (pepiesmenon, πεπιεσμένον) describes compacting grain to fit more in the container. "Shaken together" (sesaleumenon, σεσαλευμένον) means shaking to eliminate air pockets and add more grain. "Running over" (hyperekchynnomenon, ὑπερεκχυννόμενον) depicts grain overflowing the container. "Into your bosom" (eis ton kolpon hymōn, εἰς τὸν κόλπον ὑμῶν) refers to the fold of the outer garment used as a pocket for carrying grain or money.
The concluding principle, "with the same measure that ye mete withal it shall be measured to you again" (hō gar metrō metreite antimetrēthēsetai hymin, ᾧ γὰρ μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν), establishes reciprocity. The verb metreō (μετρέω) means to measure out, apportion, or distribute. How we measure generosity toward others determines how generosity is measured back to us. This operates both horizontally (social reciprocity) and vertically (divine recompense). Jesus promises abundant return for generosity—not necessarily material wealth, but spiritual blessing, eternal reward, and often material provision.
The description of the return uses agricultural imagery from grain measurement. "Good measure" (metron kalon, μέτρον καλόν) indicates quality and quantity. "Pressed down" (pepiesmenon, πεπιεσμένον) describes compacting grain to fit more in the container. "Shaken together" (sesaleumenon, σεσαλευμένον) means shaking to eliminate air pockets and add more grain. "Running over" (hyperekchynnomenon, ὑπερεκχυννόμενον) depicts grain overflowing the container. "Into your bosom" (eis ton kolpon hymōn, εἰς τὸν κόλπον ὑμῶν) refers to the fold of the outer garment used as a pocket for carrying grain or money.
The concluding principle, "with the same measure that ye mete withal it shall be measured to you again" (hō gar metrō metreite antimetrēthēsetai hymin, ᾧ γὰρ μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν), establishes reciprocity. The verb metreō (μετρέω) means to measure out, apportion, or distribute. How we measure generosity toward others determines how generosity is measured back to us. This operates both horizontally (social reciprocity) and vertically (divine recompense). Jesus promises abundant return for generosity—not necessarily material wealth, but spiritual blessing, eternal reward, and often material provision.
And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
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Can blind lead blind shall they not both fall into ditch. Rhetorical question expects no. Blind tuphlos spiritually blind. Lead hodēgein guide. Both amphoteroi leader follower. Fall pesountai stumble. Ditch bothynon pit. Blind leading blind results in disaster. Spiritually blind teachers lead followers to ruin. Pharisees were blind guides (Matt 15:14). Need teachers who see spiritual truth. Reformed theology emphasizes qualified eldership. Not all can teach. Must be spiritually mature grounded in truth.
The disciple is not above his master: but every one that is perfect shall be as his master. that: or, shall be perfected as his master
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Disciple is not above his master but everyone perfect shall be as his master. Disciple mathētēs learner. Not above hyper beyond. Master didaskalon teacher. Everyone pas each. Perfect katērtismenos fully trained. Shall be estai will become. As hōs like. Master. Students do not surpass teachers. Fully trained disciple becomes like teacher. Application do not presume to judge (vv. 37-42) when you are learning. Also disciples will reflect teacher character. Choose teachers wisely. Reformed theology emphasizes importance of sound teaching discipleship. Congregations often reflect pastors strengths weaknesses.
And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye?
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Why beholdest thou mote in brother eye but perceivest not beam in own eye. Why ti what reason. Beholdest blepeis observe notice. Mote karphos splinter speck. Brother adelphou fellow believer. Eye ophthalmo. Perceivest katanoeis consider. Not ou negative. Beam dokon log plank. Own idiō your own. Hyperbole exaggeration for effect. Judge minor faults in others ignore major faults in self. Hypocritical judgment. Must examine self before judging others. Reformed theology emphasizes self-examination confession of own sin before addressing others. Church discipline requires humility not self-righteousness.
Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye.
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How canst thou say to brother let me pull out mote in eye when behold not beam in own eye Hypocrite cast out first beam then see clearly to pull out mote. How pōs in what way. Canst dynasai are able. Say eipein pronounce. Pull out ekbalō remove. When seeing not ou blepōn while not seeing. Beam dokon log. Own eye. Hypocrite hypokrita actor. Cast ekbale remove. First prōton priority. Then tote afterwards. See clearly diablepseis see through. Pull out ekbalein remove. Mote karphos splinter. Sequence matters. Deal with own sin before addressing others. Otherwise hypocritical blind self-righteous. Reformed theology emphasizes confession repentance prerequisite to correcting others. Humility necessary for restoration ministry.
A Tree and Its Fruit
For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
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For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit—the principle is inexorable: kalon dendron (καλὸν δένδρον, good/beautiful tree) produces good fruit; sapron dendron (σαπρὸν δένδρον, rotten/corrupt tree) produces bad fruit. The adjective sapros (σαπρός) means rotten, putrid, worthless. This agricultural axiom establishes the principle: nature produces according to kind.
Jesus applies this to spiritual fruit—teachers and disciples are known by what they produce (v. 44). External appearance means nothing; fruit reveals reality. False teachers may appear impressive (whitewashed tombs, Matthew 23:27) but produce corrupt doctrine and corrupt disciples. True teachers, rooted in Christ, produce righteousness, love, and truth. The tree metaphor runs throughout Scripture (Psalm 1:3, Jeremiah 17:7-8, John 15:1-8), always emphasizing the inseparable link between root and fruit, being and doing.
Jesus applies this to spiritual fruit—teachers and disciples are known by what they produce (v. 44). External appearance means nothing; fruit reveals reality. False teachers may appear impressive (whitewashed tombs, Matthew 23:27) but produce corrupt doctrine and corrupt disciples. True teachers, rooted in Christ, produce righteousness, love, and truth. The tree metaphor runs throughout Scripture (Psalm 1:3, Jeremiah 17:7-8, John 15:1-8), always emphasizing the inseparable link between root and fruit, being and doing.
For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. grapes: Gr. a grape
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For every tree is known by his own fruit (ἐκ τοῦ ἰδίου καρποῦ γινώσκεται, ek tou idiou karpou ginōsketai)—recognition comes through fruit. The verb ginōskō (γινώσκω) means to know with certainty, to discern reality. Jesus provides specific examples: For of thorns men do not gather figs, nor of a bramble bush gather they grapes (ἐξ ἀκανθῶν οὐ συλλέγουσιν σῦκα, ex akanthōn ou syllegousin syka).
Thorns (akanthōn, ἀκανθῶν) and brambles (batou, βάτου) represent cursed, fruitless plants—results of the fall. Figs and grapes represent valuable, nourishing fruit. The contrast is absurd—no one expects good fruit from worthless plants. Similarly, false teachers cannot produce godly disciples; corrupt doctrine yields corrupt practice. This validates testing teachers by their fruit (Matthew 7:15-20)—not charisma, popularity, or claims, but what they produce in disciples' lives.
Thorns (akanthōn, ἀκανθῶν) and brambles (batou, βάτου) represent cursed, fruitless plants—results of the fall. Figs and grapes represent valuable, nourishing fruit. The contrast is absurd—no one expects good fruit from worthless plants. Similarly, false teachers cannot produce godly disciples; corrupt doctrine yields corrupt practice. This validates testing teachers by their fruit (Matthew 7:15-20)—not charisma, popularity, or claims, but what they produce in disciples' lives.
A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.
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A good man out of the good treasure of his heart bringeth forth that which is good (ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας, ho agathos anthrōpos ek tou agathou thēsaurou tēs kardias)—the heart's treasure (thēsauros, θησαυρός) determines what emerges. A treasury filled with good produces goodness; one filled with evil (ponēros, πονηρός—actively wicked) produces wickedness. The crucial principle: for of the abundance of the heart his mouth speaketh (ἐκ γὰρ περισσεύματος καρδίας λαλεῖ τὸ στόμα αὐτοῦ, ek gar perisseumatos kardias lalei to stoma autou).
The word perisseuma (περίσσευμα) means overflow, surplus, abundance. Speech reveals what fills the heart—words overflow from the heart's reservoir. This explains why Jesus emphasized heart transformation, not external conformity. Clean speech without a clean heart is impossible; corrupt speech reveals a corrupt heart. The gospel doesn't merely reform behavior but transforms the heart's treasure through regeneration.
The word perisseuma (περίσσευμα) means overflow, surplus, abundance. Speech reveals what fills the heart—words overflow from the heart's reservoir. This explains why Jesus emphasized heart transformation, not external conformity. Clean speech without a clean heart is impossible; corrupt speech reveals a corrupt heart. The gospel doesn't merely reform behavior but transforms the heart's treasure through regeneration.
Build Your House on the Rock
And why call ye me, Lord, Lord, and do not the things which I say?
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Jesus challenges superficial discipleship: 'Why call ye me, Lord, Lord, and do not the things which I say?' The repeated 'Lord, Lord' (Greek 'kyrie kyrie,' κύριε κύριε) indicates verbal acknowledgment of Jesus' authority without corresponding obedience. True lordship requires submission and obedience, not merely verbal recognition. Calling Jesus 'Lord' while disobeying contradicts itself—genuine faith produces obedience. This warning exposes the danger of orthodoxy without orthopraxy, profession without practice, lip service without life transformation.
Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
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Whosoever cometh to me, and heareth my sayings, and doeth them (ὁ ἐρχόμενος πρός με καὶ ἀκούων μου τῶν λόγων καὶ ποιῶν αὐτούς)—Jesus establishes three progressive conditions for true discipleship: coming (erchomai, approaching in relationship), hearing (akouō, attentive listening), and doing (poieō, active obedience). Luke's account emphasizes that genuine faith must manifest in obedience, not mere intellectual assent or emotional experience.
The phrase I will shew you to whom he is like introduces a parable about foundations—a common rabbinic teaching method. Jesus positions himself as the authoritative interpreter of what constitutes wise living, claiming divine prerogative to judge the validity of one's spiritual foundation. This echoes the Shema's call to not only hear but to obey (Deuteronomy 6:4-9).
The phrase I will shew you to whom he is like introduces a parable about foundations—a common rabbinic teaching method. Jesus positions himself as the authoritative interpreter of what constitutes wise living, claiming divine prerogative to judge the validity of one's spiritual foundation. This echoes the Shema's call to not only hear but to obey (Deuteronomy 6:4-9).
He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.
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He is like a man which built an house, and digged deep, and laid the foundation on a rock (ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομοῦντι οἰκίαν ὃς ἔσκαψεν καὶ ἐβάθυνεν καὶ ἔθηκεν θεμέλιον ἐπὶ τὴν πέτραν)—Luke's version emphasizes the labor involved: he 'digged' (skaptō) and 'went deep' (bathunō), terms suggesting strenuous excavation. Obedience to Christ's teachings requires deliberate effort and cost—there are no shortcuts to spiritual stability.
The rock foundation (petra) that withstands the flood's 'vehement beating' (prosrēxen, to break against) represents Christ himself and his authoritative word. Could not shake it: for it was founded upon a rock—the emphatic repetition underscores that the house's resilience derives entirely from its foundation, not the builder's skill or the structure's beauty. Paul later echoes this imagery: 'For other foundation can no man lay than that is laid, which is Jesus Christ' (1 Corinthians 3:11).
The rock foundation (petra) that withstands the flood's 'vehement beating' (prosrēxen, to break against) represents Christ himself and his authoritative word. Could not shake it: for it was founded upon a rock—the emphatic repetition underscores that the house's resilience derives entirely from its foundation, not the builder's skill or the structure's beauty. Paul later echoes this imagery: 'For other foundation can no man lay than that is laid, which is Jesus Christ' (1 Corinthians 3:11).
But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.
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But he that heareth, and doeth not (ὁ δὲ ἀκούσας καὶ μὴ ποιήσας)—The aorist participles emphasize decisive hearing followed by decisive non-doing. This isn't ignorance but willful disobedience—hearing Jesus's words without implementing them. James later warns against being 'hearers only, deceiving your own selves' (James 1:22).
Without a foundation built an house upon the earth (ᾠκοδόμησεν οἰκίαν ἐπὶ τὴν γῆν χωρὶς θεμελίου)—the preposition epi (upon) contrasts with the previous verse's foundation epi petra (upon rock). Building 'upon the earth' suggests surface-level construction, expedient but catastrophically inadequate. Immediately it fell; and the ruin of that house was great (εὐθέως ἔπεσεν, καὶ ἐγένετο τὸ ῥῆγμα τῆς οἰκίας ἐκείνης μέγα)—the dramatic collapse (rhēgma, breach, ruin) illustrates eschatological judgment. Profession without practice ends in 'great' ruin, echoing Jesus's warning about those who prophesied and cast out demons in his name yet are condemned as workers of iniquity (Matthew 7:21-23).
Without a foundation built an house upon the earth (ᾠκοδόμησεν οἰκίαν ἐπὶ τὴν γῆν χωρὶς θεμελίου)—the preposition epi (upon) contrasts with the previous verse's foundation epi petra (upon rock). Building 'upon the earth' suggests surface-level construction, expedient but catastrophically inadequate. Immediately it fell; and the ruin of that house was great (εὐθέως ἔπεσεν, καὶ ἐγένετο τὸ ῥῆγμα τῆς οἰκίας ἐκείνης μέγα)—the dramatic collapse (rhēgma, breach, ruin) illustrates eschatological judgment. Profession without practice ends in 'great' ruin, echoing Jesus's warning about those who prophesied and cast out demons in his name yet are condemned as workers of iniquity (Matthew 7:21-23).