Luke 6#The Sermon on the Plain (6:17-49)

The original text was written in Koine Greek. This chapter is divided into 49 verses.

Some early manuscripts containing the text of this chapter are:

• Papyrus 4 (AD 150–175; extant verses: 1–16){{Cite book

|last=Aland

|first=Kurt

|authorlink=Kurt Aland

| last2 = Aland

| first2 = Barbara

| authorlink2 = Barbara Aland

| others = Erroll F. Rhodes (trans.)

|title=The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism

|publisher=William B. Eerdmans Publishing Company

|year=1995

|location=Grand Rapids

|page=96

|url=https://books.google.com/books?id=2pYDsAhUOxAC

|isbn=978-0-8028-4098-1}}

• Papyrus 75 (175–225)
• Codex Vaticanus (325–350)
• Codex Sinaiticus (330–360)
• Codex Bezae (~400)
• Codex Washingtonianus (~400)
• Codex Alexandrinus (400–440)
• Codex Ephraemi Rescriptus (~450)

Luke relates two events which relate to Jesus' actions on the Sabbath and the differences between his teaching and that of the Pharisees regarding the significance of the sabbath day. These events lead to a widening conflict between Jesus and the religious authorities.

{{Main|Lord of the Sabbath}}

This story is told in the synoptic gospels ({{bibleverse||Mark|2:23-28}}, {{bibleverse||Matt|12:1-8}}, {{bibleverse||Luke|6:1-5}}). Jesus' disciples are accused of breaking the Law ({{Bibleverse||Exodus|20:8-11|NIV}}) by the Jewish authorities who see them pluck wheat, rub it and eat it during the Sabbath. Jesus invites his audience to recall the actions of David and his men who when hungry received the showbread ({{bibleverse|1|Samuel|21:1-6|NIV}}). Jesus indicates that he, the Son of Man, is the Lord of the Sabbath. Mark's text on the purpose of the Sabbath, The Sabbath was made for man, and not man for the Sabbath,{{bibleverse||Mark|2:27|NKJV}} is not repeated in Luke.Franklin, E., Luke in Barton, J. and Muddiman, J. (2001), [https://b-ok.org/dl/946961/8f5f43 The Oxford Bible Commentary], p. 934

:One Sabbath day Jesus was walking through the grainfields. His disciples began to break off some heads of grain. They rubbed them in their hands and ate them.{{bibleverse|Luke|6:1|NIRV}}: New International Reader's Version. This translation omits reference to "the second Sabbath after the first".

Luke places the event at a specific date: {{langx|el|εν σαββατω δευτεροπρωτω}} (en sabbatō deuteroprōtō),{{bibleverse||Luke|6:1|TR1550}} Textus Receptus translated in the King James Version as "on the second Sabbath after the first". This phrase is not found elsewhere in the New Testament, and it is omitted in some ancient manuscripts, the New International Version and some other modern versions.{{bibleverse||Luke|6:1|NIV}}: NIV Evangelical writer Jeremy Myers suggests this could have been the day of Shavuot (Festival of Weeks), which would give the action of Jesus an added significance. Only the priests were allowed to collect wheat and process it on the Sabbath to bake the showbread (which they could eat). Jesus extends this privilege to his disciples: in essence, in his teaching, priesthood is open to all. This action represents a radical departure from traditional ways and structures, and undermines the special status of the priests.{{cite web| url=https://redeeminggod.com/wp-content/uploads/2010/12/Whats-on-Second-Whos-on-First-Luke-6-1.pdf |author=Jeremy Myers |title=What's on Second? Who's on First? Deuteroprōtō in Luke 6:1 |publisher=J. D. Myers |accessdate=2023-01-29}} In walking through the grainfields, Ambrose observes that Jesus' "very practice and mode of action" represent the absolution of his followers from the duty to follow the old law.Ambrose, quoted by Thomas Aquinas in [https://archive.org/details/a6788682p103thomuoft/page/196/mode/2up Catena aurea: commentary on the four Gospels, collected out of the works of the fathers], Luke, Part 1, p. 197, edited by John Henry Newman, Oxford, 1841, accessed on 9 April 2025

:But some of the Pharisees said, "Why are you doing what is not lawful to do on the Sabbath?"{{bibleverse|Luke|6:2|ESV}}: English Standard Version

F. W. Farrar, in the Cambridge Bible for Schools and Colleges, refers to "spy-Pharisees", a group who "dogged [Jesus'] steps as his ministry advanced". He thinks their initial plan might have been to see how far Jesus and his disciples walked, given the 2000 cubit rule which regulated travel on the Sabbath.

The Codex Bezae Cantabrigiensis manuscript contains an additional verse which the Jerusalem Bible calls "interesting, but probably spurious":Jerusalem Bible (1966), footnote a at Luke 6:5

:When on the same day he saw a man doing work on the sabbath, he said to him: "Man! If you know what you are doing, you are blessed! But if you do not know it, you are accursed and a transgressor of the law."McDonald, T. L., [https://www.ncregister.com/blog/are-there-lost-sayings-of-jesus Are There "Lost Sayings" Of Jesus?], National Catholic Register, published 1 June 2016, accessed 6 September 2023

The reference to knowledge suggests that this verse might reflect gnostic influence.

{{Main|Healing the man with a withered hand}}

The story is told in the synoptic gospels ({{bibleverse||Mark|3:1-6}}, {{bibleverse||Matthew|12:9-13}}, {{bibleverse||Luke|6:6-11}}). In a synagogue, Jesus calls forward a man with a withered hand on a Sabbath. The synagogue was possibly the one in Capernaum,Gill, J. (1746–63), [https://biblehub.com/commentaries/gill/luke/6.htm Gill's Exposition] on Luke 6, accessed 30 December 2021 but many commentators argue that "it is impossible to say where the synagogue was to which [the] Pharisees belonged".Meyer, H. A. W. (1880), [https://biblehub.com/commentaries/meyer/luke/6.htm Meyer's NT Commentary] on Luke 6, translated from the German sixth edition, accessed on 30 December 2021 Healing him by the verbal command: "Stretch forth thy hand", Jesus challenges the priestly authorities. They do not argue with him directly, but are "filled with anger" (verse 11 in the New Life Version, NLV). On the Sabbath they begin to plot against Jesus, ignoring his question: "I will ask you one thing. Does the Law say to do good on the Day of Rest or to do bad? To save life or to kill?" (NLV).

{{Main|Commissioning of the twelve apostles}}

After retreating in prayer on a mountain, Jesus chooses twelve apostles, according to Luke ({{bibleverse||Luke|6:12-16|NIV}}):

:Simon (whom he named Peter), his brother Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon who was called the Zealot, Judas son of James, and Judas Iscariot, who became a traitor.

Jesus' habit of spending time in prayer is mentioned several times in Luke: 3:21, 5:15, here, 9:18, 9:29,Meyer, H. A. W. (1880), [https://biblehub.com/commentaries/meyer/luke/5.htm Meyer's NT Commentary] on Luke 5, translated from the German sixth edition, accessed 2 September 2023 and 22:41. The commissioning of the Twelve is also recounted in {{bibleverse||Matthew|10:1-4|NIV}} and {{bibleverse||Mark|3:13-19|NIV}}.

{{Main|Sermon on the Plain}}

The commissioning of the twelve apostles is followed by the portrayal of a multitude gathered from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon,{{bibleverse||Luke|6:17|NKJV}} and then by a sermon that lays down key aspects of Jesus' teachings. In the parallel section of Matthew's gospel, the crowds are said to have come from Galilee, and from the Decapolis, Jerusalem, Judea, and beyond the Jordan.{{bibleverse||Matthew|4:25|NKJV}} Mark's description is the most extensive of the three synoptic gospels: "a great multitude from Galilee followed Him, and from Judea and Jerusalem and Idumea and beyond the Jordan; and those from Tyre and Sidon".{{bibleverse||Mark|3:7-8|NKJV}}: NKJV Farrar concludes "thus there were Jews, Greeks, Phoenicians, and Arabs among our Lord’s hearers".Farrar, F. W. (1891), [http://biblehub.com/commentaries/cambridge/luke/6.htm Cambridge Bible for Schools and Colleges] on Luke 6, accessed on 4 June 2018

The sermon starts with a set of teachings about the four beatitudes and the four woes. The sermon may be compared with the more extensive Sermon on the Mount as recounted by the Gospel of Matthew. Both seem to occur shortly after the commissioning of the twelve apostles featuring Jesus on a mountain. In Luke, he delivers the sermon below the mountain at a level spot: Lutheran theologian Johann Bengel suggests perhaps half-way down the mountain: "a more suitable locality for addressing a large audience than a completely level plain".[http://biblehub.com/commentaries/bengel/luke/6.htm Bengel's Gnomon of the New Testament] on Luke 6, accessed 4 June 2018 Some scholars believe that the Sermon on the Mount and the Sermon on the Plain are the same sermon, while others hold that Jesus frequently preached similar themes in different places.Ehrman 2004, p. 101 Luke will later relate the six woes of the Pharisees (Luke 11:37–44).

And he [Jesus Christ] lifted up his eyes on his disciples, and said,

: [1] Blessed be ye poor: for yours is the kingdom of God.{{bibleverse|Luke|6:20|KJV}}: KJV

: [2] Blessed are ye that hunger now: for ye shall be filled.

: [3] Blessed are ye that weep now: for ye shall laugh.{{bibleverse|Luke|6:21|KJV}}: KJV

: [4] 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.{{bibleverse|Luke|6:22|KJV}}: KJV

{{Main|Love thy enemies|Turning the other cheek}}

As a key teaching of Jesus, this saying follows immediately after the four beatitudes and woes. Jesus expands on the theme indicating that loving people who love you is nothing special, instead he challenges his listeners to love those who hate them, and asks his followers to be merciful like the Father. The section also contains what is considered the Golden Rule.

: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.{{bibleverse|Luke|6:35|ESV}}: ESV

"The ungrateful and the evil", or "the unthankful" and "the immoral".Note on Luke 6:35 in NET Bible The base of the coffee and cocoa cups used by the In-N-Out Burger chain has the text "LUKE 6:35", which refers to this verse.{{cite news |last= Hunter|first= Paul|date= 29 July 2022|title= Why does In-N-Out Burger put Bible verses on their packaging?|url= https://thatoregonlife.com/2022/07/why-does-in-n-out-burger-put-bible-verses-on-their-packaging/|work=That Oregon Life |location= Oregon, USA |access-date= 9 October 2022}}

{{Main|Matthew 7:2|The Mote and the Beam}}

Jesus delivers a warning not to judge others.

{{Main|The blind leading the blind}}

This metaphor issues a warning that teaching needs to be done by leaders who are properly trained.{{who says|date=September 2023}} It is also reported in {{bibleverse||Matthew|15:13-14|NIV}}.

{{Main|The Mote and the Beam|The pot calling the kettle black}}

Jesus rebukes those who see faults in others and fail to examine themselves. Matthew relates the teaching as well ({{bibleverse||Matthew|7:3|NIV}}).

{{Main|The Tree and its Fruits}}

Jesus offers a parable about testing a person. It is also related in {{bibleverse||Matthew|7:15–20|NIV}}.

{{Main|Parable of the Wise and the Foolish Builders}}

This represents a teaching about placing one's life on the solid foundation provided by Jesus. It is also noted in {{bibleverse||Matthew|7:24–27|NIV}}.

• The Mote in God's Eye, a novel as a wordplay on 6:41–42 and Matthew 7:3–5
• Turning the other cheek

{{reflist}}

• {{bibleverse|Luke|6|KJV}} King James Bible - Wikisource
• [http://www.latinvulgate.com/lv/verse.aspx?t=1&b=3&c=6 English Translation with Parallel Latin Vulgate]
• [http://www.gospelhall.org/bible/bible.php?passage=Luke+6 Online Bible at GospelHall.org] (ESV, KJV, Darby, American Standard Version, Bible in Basic English)
• [http://www.biblegateway.com/passage/?book_id=49&chapter=6 Multiple bible versions at Bible Gateway] (NKJV, NIV, NRSV etc.)

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Gospel of Luke

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{{Gospel of Luke}}

Luke 06

Category:Phoenicians in the New Testament