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Luke Chapter
Six
Luke 6
The circumstances related in chapter 6:1-10 have
reference to the same truth, and in an important aspect. The sabbath was the
sign of the covenant between Israel and God-rest after finished works. The
Pharisees blame the disciples of Christ, because they rub out the ears of corn
in their hands. Now a rejected David had overleapt the barrier of the law when
his need required it. For when God's Anointed was rejected and cast out,
everything became in a manner common. The Son of man (Son of David, rejected
like the son of Jesse, the elect and anointed king) was Lord of the sabbath;
God, who established this ordinance, was above the ordinances He had
established, and present in grace the obligation of man yielded to the
sovereignty of God; and the Son of man was there with the rights and the power
of God. Marvellous fact! Moreover the power of God present in grace did not
allow misery to exist, because it was the day of grace. But this was setting
aside Judaism. That was the obligation of man to God, Christ was the
manifestation of God in grace to men. [1]
Availing Himself of the rights of supreme goodness, and displaying a
power that authorised His pretension to assert those rights, He heals, in a
full synagogue, the man with the withered hand. They are filled with madness at
this manifestation of power, which overflows and carries away the dykes of
their pride and self-righteousness. We may observe that all these circumstances
are gathered together with an order and mutual connection that are perfect. [2] The Lord had shewn that this grace-which had
visited Israel according to all that could be expected from the Lord Almighty,
faithful to His promises-could, nevertheless, not be confined to the narrow
limits of that people, nor be adapted to the ordinances of the law; that men
desiredthe old things, but that the power of God acted according to its own
nature. He had shewn that the most sacred, the most obligatory, sign of the old
covenant, must bow to His title superior to all ordinance, and give place to
the rights of His divine love which was in action. But the old thing was thus
judged, and passing away. He had shewn Himself in everything-in the calling of
Peter especially-to be the new centre, around which all that sought God and
blessing must gather; for He was the living manifestation of God and of
blessing in men. Thus God was manifested, the old order of things was worn out
and unable to contain this grace, and the remnant were separated-around the
Lord-from a world that saw no beauty in Him that they should desire Him. He now
acted on this basis; and if faith sought Him in Israel, this power of grace
manifested God in a new way. God surrounds Himself with men, as the centre of
blessing in Christ as man. But He is love, and in the activity of that love He
seeks the lost. None but one, and one who was God and revealed Him, could
surround Himself with His followers. No prophet ever did (see John 1). None
could send out with the authority and power of a divine message but God. Christ
had been sent; He now sends. The name of "apostle" (sent), for He so
names them, contains this deep and marvellous truth-God is acting in grace. He
surrounds Himself with blessed ones. He seeks miserable sinners. If Christ, the
we centre of grace and happiness, surrounds Himself with followers, yet He
sends also His chosen ones to bear testimony of the love which He came to
manifest. God has manifested Himself in man. In man He seeks sinners. Man has
part in the most immediate display of the divine nature in both ways. He is
with Christ as man; and he is sent by Christ. Christ Himself does this as man.
It is man full of the Holy Ghost. Thus we see Him again manifested in
dependence on His Father before choosing the apostles; He retired to pray, He
passes the night in prayer.
And now He goes beyond the manifestation of Himself, as
personally full of the Holy Ghost to bring in the knowledge of God among men.
He becomes the centre, around which all must come who sought God, and a source
of mission for the accomplishment of His love-the centre of the manifestation
of divine power in grace. And, therefore, He called around Him the remnant who
should be saved. His position, in every respect, is summed up in that which is
said after He came down from the mountain. He comes down with the apostles from
His communion with God. In the plain [3] He is surrounded by the company of His
disciples, and then by a great multitude, drawn together by His word and works.
There was the attraction of the word of God, and He healed the diseases of men,
and cast out the power of Satan. This power dwelt in His Person; the virtue
that went out of Him gave these outward testimonies to the power of God present
in grace. The attention of the people was drawn to Him by these means.
Nevertheless we have seen that the old things, to which the multitude were
attached, were passing away He surrounded Himself with hearts faithful to God,
the called of His grace. Here therefore He does not, as in Matthew, announce
strictly the character of the kingdom, to shew that of the dispensation which
was at hand, saying, "Blessed are the poor in spirit, etc.; but,
distinguishing the remnant, by their attachment to Himself, He declares to the
disciples who followed Him that they were these blessed ones. They were poor
and despised, but they were blessed. They should have the kingdom. This is
important, because it separates the remnant, and puts them in relationship with
Himself to receive the blessing. He describes, in a remarkable manner, the
character of those who were thus blessed of God.
The Lord's discourse is divided into several branches.
Verses 20-26 The contrast between the remnant, manifested
as His disciples, and the multitude who were satisfied with the world, adding a
warning to those who stood in the place of disciples, and in that gained the
favour of the world. Woe be to such! Remark also here, that it is not a
question of persecution for righteousness' sake, as in Matthew, but only for
His name's sake. All was marked by attachment to His Person.
Verses 27-36. The character of God their Father in the manifestation
of grace in Christ, which they were to imitate. He reveals, note, the Father's
name and puts them in the place of children.
Verses 37, 38. This character particularly developed in
the position of Christ, as He was on earth at that time, Christ fulfilling His
service on earth. This implied government and recompense on God's part, as was
the case with regard to Christ Himself.
Verse 39. The condition of the leaders in Israel, and the
connection between them and the multitude.
Verse 40. That of the disciples in relation to Christ.
Verses 41, 42. The way to attain it, and to see clearly
in the midst of evil, is to put evil away from oneself.
Afterwards, in general, its own fruit characterised every
tree. Coming around Christ to hear Him was not the question, but that He should
be so precious to their hearts that they would put aside every obstacle and
practically obey Him.
Let us sum up these things which we have been
considering. He acts in a power which dispels evil, because He finds it there,
and He is good; and God alone is good. He reaches the conscience, and calls
souls to Himself. He acts in connection with the hope of Israel and the power
of God to cleanse, pardon and give them strength. But it is a grace which we
all need; and the goodness of God, the energy of His love, did not confine
itself to that people. Its exercise did not agree with the forms on which the
Jews lived (or, rather, could not live); and the new wine must be put into new bottles.
The question of the sabbath settled the question of the introduction of this
power; the sign of the covenant gave way to it: He who exercised it was Lord of
the sabbath. The lovingkindness of the God of the sabbath was not stayed, as if
having His hands tied by that which He had established in connection with the
covenant. Jesus then assembles the vessels of His grace and power, according to
the will of God, around Himself. They were the blessed ones, the heirs of the
kingdom. The Lord describes their character. It was not the indifference and
pride that arose from ignorance of God, justly alienated from Israel, who had
sinned against Him, and despised the glorious manifestation of His grace in
Christ. They share the distress and pain which such a condition of God's people
must cause in those who had the mind of God. Hated, proscribed, put to shame
for the sake of the Son of man, who had come to bear their sorrows, it was
their glory. They should share His glory when the nature of God was glorified in
doing all things according to His own will. They would not be put to shame in
heaven; they should have their reward there, not in Israel. "In like
manner had their fathers done unto the prophets." Woe unto those that were
at ease in Zion, during the sinful condition of Israel, and their rejection and
ill-treatment of their Messiah! It is the contrast between the character of the
true remnant and that of the proud among the people.
We then find the conduct that is suitable to the former
conduct which, to express it in one word, comprises in its essential elements,
the character of God in grace, as manifested in Jesus on the earth. But Jesus
had His own character of service as the Son of man; the application of this to
their particular circumstances is added in verses 37, 38. In 39 the leaders of
Israel are set before us, and in verse 40 the portion of the disciples.
Rejected like Himself, they should have His portion; but, assuming that they
followed Him perfectly, they should have it in blessing, in grace, in
character, in position also. What a favour! [4] Moreover, the judgment of self, and not of
one's brother, was the means of attaining clear moral sight. The tree good, the
fruit would be good. Self-judgment applies to the trees. This is always true.
In self-judgment, it is not only the fruit that is corrected; it is oneself.
And the tree is known by its fruit-not only by good fruit, but by its own. The
Christian bears the fruit of the nature of Christ. Also it is the heart itself,
and real practical obedience, that are in question.
Here then the great principles of the new life, in its
full practical development in Christ, are set before us. It is the new thing
morally, the savour and character of the new wine-the remnant made like unto
Christ whom they followed, unto Christ the new centre of the movement of the
Spirit of God, and of the calling of His grace. Christ has come out of the
walled court of Judaism, in the power of a new life and by the authority of the
Most High, who had brought blessing into this enclosure, which it was unable to
acknowledge. He had come out from it, according to the principles of the life
itself which He announced; historically, He was still in it.
[1] This
is an important point. A part in the rest of God is the distinctive privilege
of saints-of God's people. Man had it not at the fall, still God's rest remained
the special portion of His people. He did not get it under the law. But every
distinct institution under the law is accompanied by an enforcement of the
sabbath, the formal expression of the rest of the first Adam, and this Israel
will enjoy at the end of this world's history. Till then, as the Lord said so
blessedly, My Father worketh hitherto and I work. For us, the day of rest is
not the seventh day, the end of this world's week; but the first day, the day
after the sabbath, the beginning of a new week, a new creation, the day of
Christ's resurrection, the commencement of a new state for man, for the
accomplishment of which all creation round us waits, only we are before God in
Spirit as Christ is. Hence the Sabbath, the seventh day, the rest of the first
creation on human and legal ground, is always treated with rejection in the New
Testament, though not set aside till judgment came, but as an ordinance it died
with Christ in the grave, where He passed it-only it was made for man as a
mercy. The Lord's day is our day, and precious external earnest of the heavenly
rest.
[2] I
may remark here that, where chronological order is followed in Luke, it is the
same as in Mark and that of the events, not as in Matthew put together to bring
out the object of the Gospel; only he occasionally introduces a circumstance
which may have happened at another time illustrative of the subject
historically related. But in chapter 9 Luke arrives at the last journey up to
Jerusalem (v. 51), and, from this on, a series of moral instruction follows to
chapter 18:31, chiefly, if not all, during the period of this journey, but
which for the most part has little to say to dates.
[3]
Properly 'a level place' on the mountain. (topou pedinou)
[4] This
however does not speak of nature intrinsically, for in Christ was no sin. Nor
has the word used for "perfect" that sense. It is one completely
thoroughly instructed, formed completely by the teaching of his master He will
be like him, as his master, in all in which he was formed by him. Christ was
the perfection; we grow up unto Him in all things unto the measure of the
stature of the fulness of Christ (see Col. 1:28).
── John Darby《Synopsis of Luke》
Luke 6
Chapter Contents
The disciples pluck corn on the sabbath. (1-5) Works of
mercy suitable to the sabbath day. (6-11) The apostles chosen. (12-19)
Blessings and woes declared. (20-26) Christ exhorts to mercy. (27-36) And to
justice and sincerity. (37-49)
Commentary on Luke 6:1-5
(Read Luke 6:1-5)
Christ justifies his disciples in a work of necessity for
themselves on the sabbath day, and that was plucking the ears of corn when they
were hungry. But we must take heed that we mistake not this liberty for leave
to commit sin. Christ will have us to know and remember that it is his day,
therefore to be spent in his service, and to his honour.
Commentary on Luke 6:6-11
(Read Luke 6:6-11)
Christ was neither ashamed nor afraid to own the purposes
of his grace. He healed the poor man, though he knew that his enemies would
take advantage against him for it. Let us not be drawn either from our duty or
from our usefulness by any opposition. We may well be amazed, that the sons of
men should be so wicked.
Commentary on Luke 6:12-19
(Read Luke 6:12-19)
We often think one half hour a great deal to spend in
meditation and secret prayer, but Christ was whole nights engaged in these
duties. In serving God, our great care should be not to lose time, but to make
the end of one good duty the beginning of another. The twelve apostles are here
named; never were men so privileged, yet one of them had a devil, and proved a
traitor. Those who have not faithful preaching near them, had better travel far
than be without it. It is indeed worth while to go a great way to hear the word
of Christ, and to go out of the way of other business for it. They came to be cured
by him, and he healed them. There is a fulness of grace in Christ, and healing
virtue in him, ready to go out from him, that is enough for all, enough for
each. Men regard the diseases of the body as greater evils than those of their
souls; but the Scripture teaches us differently.
Commentary on Luke 6:20-26
(Read Luke 6:20-26)
Here begins a discourse of Christ, most of which is also
found in Matthew 5. But some think that this was preached
at another time and place. All believers that take the precepts of the gospel
to themselves, and live by them, may take the promises of the gospel to
themselves, and live upon them. Woes are denounced against prosperous sinners
as miserable people, though the world envies them. Those are blessed indeed
whom Christ blesses, but those must be dreadfully miserable who fall under his
woe and curse! What a vast advantage will the saint have over the sinner in the
other world! and what a wide difference will there be in their rewards, how
much soever the sinner may prosper, and the saint be afflicted here!
Commentary on Luke 6:27-36
(Read Luke 6:27-36)
These are hard lessons to flesh and blood. But if we are
thoroughly grounded in the faith of Christ's love, this will make his commands
easy to us. Every one that comes to him for washing in his blood, and knows the
greatness of the mercy and the love there is in him, can say, in truth and
sincerity, Lord, what wilt thou have me to do? Let us then aim to be merciful,
even according to the mercy of our heavenly Father to us.
Commentary on Luke 6:37-49
(Read Luke 6:37-49)
All these sayings Christ often used; it was easy to apply
them. We ought to be very careful when we blame others; for we need allowance
ourselves. If we are of a giving and a forgiving spirit, we shall ourselves
reap the benefit. Though full and exact returns are made in another world, not
in this world, yet Providence does what should encourage us in doing good.
Those who follow the multitude to do evil, follow in the broad way that leads
to destruction. The tree is known by its fruits; may the word of Christ be so
grafted in our hearts, that we may be fruitful in every good word and work. And
what the mouth commonly speaks, generally agrees with what is most in the
heart. Those only make sure work for their souls and eternity, and take the
course that will profit in a trying time, who think, speak, and act according
to the words of Christ. Those who take pains in religion, found their hope upon
Christ, who is the Rock of Ages, and other foundation can no man lay. In death
and judgment they are safe, being kept by the power of Christ through faith
unto salvation, and they shall never perish.
── Matthew Henry《Concise Commentary on Luke》
Luke 6
Verse 2
[2] And
certain of the Pharisees said unto them, Why do ye that which is not lawful to
do on the sabbath days?
Why do ye —
St. Matthew and Mark represent the Pharisees as proposing the question to our
Lord himself. It was afterward, probably, they proposed it to his disciples.
Verse 4
[4] 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?
Verse 6
[6] 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.
Verse 9
[9] 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?
To save life or to kill — He just then probably saw the design to kill him rising in their hearts.
Verse 12
[12] 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.
In the prayer of God — The phrase is singular and emphatical, to imply an extraordinary and
sublime devotion. Mark 3:13.
Verse 13
[13] And
when it was day, he called unto him his disciples: and of them he chose twelve,
whom also he named apostles;
Matthew 10:2; Mark 3:14; Acts 1:13.
Verse 15
[15]
Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,
Simon called Zelotes — Full of zeal; otherwise called Simon the Canaanite.
Verse 17
[17] 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;
On a plain — At
the foot of the mountain.
Verse 20
[20] And
he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours
is the kingdom of God.
In the following verses our Lord, in the
audience of his newly-chosen disciples, and of the multitude, repeats, standing
on the plain, many remarkable passages of the sermon he had before delivered,
sitting on the mount. He here again pronounces the poor and the hungry, the
mourners, and the persecuted, happy; and represents as miserable those who are
rich, and full, and joyous, and applauded: because generally prosperity is a
sweet poison, and affliction a healing, though bitter medicine. Let the thought
reconcile us to adversity, and awaken our caution when the world smiles upon
us; when a plentiful table is spread before us, and our cup is running over;
when our spirits are gay; and we hear (what nature loves) our own praise from
men.
Happy are ye poor —
The word seems here to be taken literally: ye who have left al] for me. Matthew 5:3.
Verse 24
[24] But
woe unto you that are rich! for ye have received your consolation.
Miserable are ye rich - If ye have received
or sought your consolation or happiness therein.
Verse 25
[25] Woe
unto you that are full! for ye shall hunger. Woe unto you that laugh now! for
ye shall mourn and weep.
Full — Of
meat and drink, and worldly goods.
That laugh —
That are of a light trifling spirit.
Verse 26
[26] Woe
unto you, when all men shall speak well of you! for so did their fathers to the
false prophets.
Wo to you when all men shall speak well of
you — But who will believe this?
Verse 27
[27] But
I say unto you which hear, Love your enemies, do good to them which hate you,
But I say to you that hear — Hitherto our Lord had spoken only to particular sorts of persons: now he
begins speaking to all in general. Matthew 5:44.
Verse 29
[29] 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.
To him that smiteth thee on the cheek — Taketh away thy cloak - These seem to be proverbial expressions, to
signify an invasion of the tenderest points of honour and property.
Offer the other —
Forbid not thy coat - That is, rather yield to his repeating the affront or
injury, than gratify resentment in righting your self; in any method not
becoming Christian love. Matthew 5:39.
Verse 30
[30] Give
to every man that asketh of thee; and of him that taketh away thy goods ask
them not again.
Give to every one —
Friend or enemy, what thou canst spare, and he really wants: and of him that
taketh away thy goods - By borrowing, if he be insolvent, ask them not again. Matthew 5:42.
Verse 31
[31] And
as ye would that men should do to you, do ye also to them likewise.
Verse 32
[32] For
if ye love them which love you, what thank have ye? for sinners also love those
that love them.
It is greatly observable, our Lord has so
little regard for one of the highest instances of natural virtue, namely, the
returning love for love, that he does not account it even to deserve thanks.
For even sinners, saith he, do the same: men who do not regard God at all.
Therefore he may do this, who has not taken one step in Christianity.
Verse 37
[37]
Judge not, and ye shall not be judged: condemn not, and ye shall not be
condemned: forgive, and ye shall be forgiven:
Verse 38
[38]
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.
Into your bosom —
Alluding to the mantles the Jews wore, into which a large quantity of corn
might be received.
With the same measure that ye mete with, it
shall be measured to you again — Amazing goodness! So
we are permitted even to carve for ourselves! We ourselves are, as it were, to
tell God how much mercy he shall show us! And can we be content with less than
the very largest measure? Give then to man, what thou designest to receive of
God.
Verse 39
[39] And
he spake a parable unto them, Can the blind lead the blind? shall they not both
fall into the ditch?
He spake a parable —
Our Lord sometimes used parables when he knew plain and open declarations would
too much inflame the passions of his hearers. It is for this reason he uses
this parable, Can the blind lead the blind? - Can the scribes teach this way,
which they know not themselves? Will not they and their scholars perish
together? Can they make their disciples any better than themselves? But as for
those who will be my disciples, they shall be all taught of God; who will
enable them to come to the measure of the stature of the fulness of their
Master. Be not ye like their disciples, censuring others, and not amending
yourselves. Matthew 15:14.
Verse 40
[40] The
disciple is not above his master: but every one that is perfect shall be as his
master.
Verse 41
[41] And
why beholdest thou the mote that is in thy brother's eye, but perceivest not
the beam that is in thine own eye?
Verse 46
[46] And
why call ye me, Lord, Lord, and do not the things which I say?
And why call ye me Lord, Lord — What will fair professions avail, without a life answerable thereto? Matthew 7:21.
Verse 47
[47]
Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you
to whom he is like:
── John ‘Wesley《Explanatory Notes on Luke》
Chapter 6. Principles of Work
Do Good or Do
Evil
Save Life or Destroy Life
I. The Meaning
of Sabbath
II. Choose
Twelve Disciples
III. The Way of
Treating People
── Chih-Hsin Chang《An Outline of The New Testament》