5.17 Jesus’ teaching is being conducted in the midst of Pharisees, who were recognized authorities on the strict observance of the law (see Acts 26.5). The teachers of the law (see also Acts 5.34) may have been scribes of the Pharisaic party (see v. 21; 15.2) or associated with other official groups in Israel (see lists in 19.47;20.1). The power of the Lord, i.e., of God (see 1.35; 4.14, 36; 6.19; 8.46; Acts 2.22; 10.38), enables Jesus to heal. Every village…from Jerusalem documents Jesus’ impact on all of Israel (see note on 4.14–15).
5.19 Roof tiles, rather than the usual mud roof (cf. Mk 2.4), may suggest a more elegant Hellenistic house (see Acts 10.9) and portray Jesus moving in an urban environment.
5.20 Jesus sees their faith, i.e., their decisive action. Your sins are forgiven (passive construction) implies that God is the one who has done so.
5.21 The official reaction is that Jesus is speaking blasphemies by daring to speak for God.
5.22–23 Jesus responds in the tradition of what is easier and “lighter” or harder and “heavier”(see 16.17; 18.24–25), increasing the tension even as the forgiven man lies paralyzed.
5.24 Jesus indirectly claims authority on earth to forgive by identifying himself as the Son of Man (see also 6.5; 7.34; 9.22, 26; 11.30; 12.8, 40; 17.22; 18.8; 19.10; 21.36). This title can refer to a prophetic figure (Ezek 2.1, 3), to the end-time judge expected to arrive on the clouds of heaven (Dan 7.13–14), or simply to a mortal human being.
5.25 Immediately. See note on 4.39. The visible event testifies to the reality of the forgiveness received.
5.26 Filled with awe reflects another experience of divine presence and power (see note on 5.9). Strange things, wonders or miracles beyond human understanding.
5.27–39 Cf. Mt 9.9–17; Mk 2.13–22. These verses set Jesus’ fellowship and disciples apart from the standards of the recognized teachers of Israel.
5.27 On the particular role of tax collectors among Jesus’ followers, see 3.12; 5.29, 30; 7.29, 34; 15.1; 18.10, 11, 13;19.2. Levi does not appear among the Twelve (see 6.14–16), but in Mt 9.9 the tax collector is named Matthew, who is listed among the Twelve.
5.28 On leaving everything to follow, see note on 5.11.
5.29 Although in tension with Levi’s leaving everything (v. 28), the great banquet illustrates the meal fellowship of Jesus (see also 7.36–50; 9.12–17; 11.37–41; 14.1–15.2). On dinner guests sitting at the table in the kingdom of God, see 14.12–24.
5.30 To eat and drink with tax collectors and sinners was especially offensive in Israel, where food laws separated the properly observant from sinners (see also Acts 10.9–28; Gal 2.11–14). Tax collectors were suspect not only for collaborating with foreign powers but also for dishonesty (see 3.12–13).
5.31 Hellenistic teachers and rabbis were often described as physicians to sick souls. Recall the use of doctor in 4.23.
5.32 This saying explains the previous medical metaphor (v. 31). On the righteous who need no repentance, see 15.7. On calling sinners to repentance, see 3.3, 8; 15.7, 10; 24.47; Acts 2.38; 3.19.
5.33 John’s disciples. See also 7.18–19; 11.1; Jn 1.35–40;3.25–26; 4.1; Acts 18.25. Fasting and praying were common rituals of repentance, subject to criticism for hypocrisy (Mt 6.5–6, 16–18; see also Lk 18.9–14).
5.34 The images of the bridegroom and wedding banquet are common for the festivities of the dawn of God’s reign (cf. Mt 22.1–14; 25.1–13; Rev 19.6–9).
5.35 They will fast in those days. See 22.16; Acts 13.2–3;14.23.
5.36–39 Traditional proverbs, here called parables, emphasize the contrast between the old, or traditional, ways and the new time inaugurated by Jesus.
5.39 This verse may have been added later (see text note a). If original, it may concede that those who valued old ways were not attracted to Jesus’ fellowship and practices (see also Sir 9.10).
Luke 6
The Question about the Sabbath
1One sabbatha while Jesusb was going through the grainfields, his disciples plucked some heads of grain, rubbed them in their hands, and ate them. 2But some of the Pharisees said, “Why are you doing what is not lawfulc on the sabbath?” 3Jesus answered, “Have you not read what David did when he and his companions were hungry? 4He entered the house of God and took and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and gave some to his companions?” 5Then he said to them, “The Son of Man is lord of the sabbath.”
The Man with a Withered Hand
6On another sabbath he entered the synagogue and taught, and there was a man there whose right hand was withered. 7The scribes and the Pharisees watched him to see whether he would cure on the sabbath, so that they might find an accusation against him. 8Even though he knew what they were thinking, he said to the man who had the withered hand, “Come and stand here.” He got up and stood there. 9Then Jesus said to them, “I ask you, is it lawful to do good or to do harm on the sabbath, to save life or to destroy it?” 10After looking around at all of them, he said to him, “Stretch out your hand.” He did so, and his hand was restored. 11But they were filled with fury and discussed with one another what they might do to Jesus.
Jesus Chooses the Twelve Apostles
12Now during those days he went out to the mountain to pray; and he spent the night in prayer to God. 13And when day came, he called his disciples and chose twelve of them, whom he also named apostles: 14Simon, whom he named Peter, and his brother Andrew, and James, and John, and Philip, and Bartholomew, 15and Matthew, and Thomas, and James son of Alphaeus, and Simon, who was called the Zealot, 16and Judas son of James, and Judas Iscariot, who became a traitor.
Jesus Teaches and Heals
17He came down with them and stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea, Jerusalem, and the coast of Tyre and Sidon. 18They had come to hear him and to be healed of their diseases; and those who were troubled with unclean spirits were cured. 19And all in the crowd were trying to touch him, for power came out from him and healed all of them.
Blessings and Woes
20Then he looked up at his disciples and said:
“Blessed are you who are poor,
for yours is the kingdom of God.
21“Blessed are you who are hungry now,
for you will be filled.
“Blessed are you who weep now,
for you will laugh.
22“Blessed are you when people hate you, and when they exclude you, revile you, and defame youd on account of the Son of Man. 23Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets.
24“But woe to you who are rich,
for you have received your consolation.
25“Woe to you who are full now,
for you will be hungry.
“Woe to you who are laughing now,
for you will mourn and weep.
26“Woe to you when all speak well of you, for that is what their ancestors did to the false prophets.
Love for Enemies
27“But I say to you that listen, Love your enemies, do good to those who hate you, 28bless those who curse you, pray for those who abuse you. 29If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. 30Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. 31Do to others as you would have them do to you.
32“If you love those who love you, what credit is that to you? For even sinners love those who love them. 33If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 34If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. 35But love your enemies, do good, and lend, expecting nothing in return.e Your reward will be great, and you will be children of the Most High; for he is kind to the ungrateful and the wicked. 36Be merciful, just as your F
ather is merciful.
Judging Others
37“Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven; 38give, and it will be given to you. A good measure, pressed down, shaken together, running over, will be put into your lap; for the measure you give will be the measure you get back.”
39He also told them a parable: “Can a blind person guide a blind person? Will not both fall into a pit? 40A disciple is not above the teacher, but everyone who is fully qualified will be like the teacher. 41Why do you see the speck in your neighbor’sf eye, but do not notice the log in your own eye? 42Or how can you say to your neighbor,g ‘Friend,h let me take out the speck in your eye,’ when you yourself do not see the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’si eye.
A Tree and Its Fruit
43“No good tree bears bad fruit, nor again does a bad tree bear good fruit; 44for each tree is known by its own fruit. Figs are not gathered from thorns, nor are grapes picked from a bramble bush. 45The good person out of the good treasure of the heart produces good, and the evil person out of evil treasure produces evil; for it is out of the abundance of the heart that the mouth speaks.
The Two Foundations
46“Why do you call me ‘Lord, Lord,’ and do not do what I tell you? 47I will show you what someone is like who comes to me, hears my words, and acts on them. 48That one is like a man building a house, who dug deeply and laid the foundation on rock; when a flood arose, the river burst against that house but could not shake it, because it had been well built.j 49But the one who hears and does not act is like a man who built a house on the ground without a foundation. When the river burst against it, immediately it fell, and great was the ruin of that house.”
next chapter
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a Other ancient authorities read On the second first sabbath
b Gk he
c Other ancient authorities add to do
d Gk cast out your name as evil
e Other ancient authorities read despairing of no one
f Gk brother’s
g Gk brother
h Gk brother
i Gk brother’s
j Other ancient authorities read founded upon the rock
6.1–16 Cf. Mt 12.1–14; 10.1–4; Mk 2.23–28; 3.1–6, 13–19. These first two sabbath conflicts (see also 13.10–17; 14.1–6) and the choosing of the Twelve occur in different contexts in Matthew.
6.1 Plucking a neighbor’s grain with the hands (but not harvesting with a sickle) is explicitly allowed in Deut 23.25, but Ex 34.21 forbids harvesting on the sabbath.
6.2 The command to observe the sabbath by not working was foundational to Israel (Ex 20.8–11; Deut 5.12–15), but the debates about what was lawful divided interpreters. Some of the Pharisees (see also 13.31; 19.39; Acts 15.5) were stricter in defining work, agreeing with the later rabbinic tradition defining plucking as harvesting (Mishnah Shabbat 7.2).
6.3–4 Jesus appeals to the scriptural precedent of David’s behavior in an emergency where hunger relativized legal stipulations (1 Sam 21.1–6; see also Lk 1.32). Every sabbath, the bread of the Presence was placed on a table in the tabernacle or temple (Ex 25.30). The previous week’s bread was removed and reserved for the priests to eat in the temple precincts (Lev 24.5–9).
6.5 The title Son of Man here points to Jesus’ special authority (see note on 5.24). Luke does not repeat the saying on human freedom and the sabbath cited in Mk 2.27.
6.6 On Jesus’ practice of sabbath teaching in a synagogue, see 4.15–16, 31; 13.10. Withered, probably paralyzed.
6.7 The Pharisees watched. Their watching is adversarial (see also 14.1; 20.20) because they regarded curing on the sabbath as unlawful work (see vv. 1–2; 13.10–17; 14.1–6; see also Jn 5.9–16; 9.14).
6.8 On Jesus’ discernment of what they were thinking, see 2.35; 5.22;9.47; 11.17. Jesus takes the initiative in this case.
6.9–10 The question of what is lawful again receives only the indirect answer of a healing (see 5.23–25).
6.11 The fury and discussion reflect an escalating conflict over Jesus’ claim to authority (see 20.19–20; 22.3–6).
6.12–16 The choosing of the Twelve sets the scene for the Sermon on the Plain (cf. Mk 3.7–19).
6.12 On Jesus at prayer, see note on 5.16; see also 11.1–13. Prayer through the night seems to signal a crucial decision (see 22.39–46).
6.13 Twelve, closely linked with the twelve tribes of Israel (see 22.30; Acts 7.8; 26.7). Apostles, delegates sent with authority (9.1–6; see also Acts 1.1–8); Luke limits the term to the Twelve.
6.14–16 See Acts 1.13.
6.14 Simon…named Peter, James, and John have already been called (5.1–11), but now they are chosen to be apostles.
6.15 In Luke Matthew is not identical with Levi (see note on 5.27).
6.16 On the replacement of Judas after he became a traitor (22.3–5, 47–48), see Acts 1.15–26.
6.17–49 Cf. Mt 4.23–5.12, 39–48; 7.1–5, 12a, 17–27; 12.33–35; Mk 3.7–13a;4.24–25. Jesus’ “Sermon on the Plain” (see v. 17), the Messiah’s second major address in Luke (see 4.16–30), closely parallels portions of the “Sermon on the Mount” in Matthew (Mt 5–7).
6.17–19 A typical summary statement sets the scene (see also 4.14–15, 40–41; 5.15, 17; 7.17).
6.17 A level place. Cf. Mt 5.1. A great crowd of his disciples indicates more than the twelve apostles (see v. 13). On the multitude from many places, see also 5.17; 7.9; 12.1. All Judea includes Galilee (see note on 4.44).
6.19 On Jesus’ touch and power in healing stories, see 5.13, 17; 8.46. Here Jesus’ deeds set the context for his words.
6.20 Blessed, i.e., happy or favored by God (see 7.23; 10.23; 11.27–28; 14.15; Deut 33.29; Pss 127.5; 128.1). You. Jesus’ words in Luke are in the form of direct address to his disciples, who have left everything (5.11; cf. Mt 5.1–3). On the poor as a focus of Jesus’ mission, see 4.18; 7.22; see also 14.13, 21; 16.20, 22; 18.22; 19.8; 21.2–3; cf. Mt 5.3. Kingdom of God. See note on 4.43.
6.21 Hungry. See 1.53; cf. Mt 5.6. You who weep now. Cf. Mt 5.4; see Ps 126.6; Isa 61.2–3; 65.18–19.
6.22 Son of Man. See notes on 5.24; 6.5.
6.23 To leap for joy is a prophetic fulfillment (Isa 35.6; Mal 4.2; see also Lk 1.41, 44; Acts 3.8). On the treatment of the prophets, see 11.47–51;13.33–34; Acts 7.52.
6.24 Declarations of woe, or “alas,” are common in oracles of prophetic judgment (“Ah,” Isa 5.8–23; Am 6.1; Hab 2.6–19; see also Lk 10.13; 11.42–52; 17.1; 21.23; 22.22). Here the woes counterbalance the beatitudes of vv. 20–23. You have received your consolation, i.e., in your possessions (see 16.19–31).
6.26 Israel’s prophets denounced as false those prophets who spoke what the people wanted to hear instead of the word of God (see Isa 30.9–11; Jer 5.30–31; 6.13–14; 23.16–17).
6.27–49 Addressed to a broader audience, you that listen (cf. v. 20). The behavior advocated alters usual practices. Love your enemies. See also v. 35; Mt 5.44.
6.29 Coat, the outer garment. Shirt, the garment worn next to the skin.
6.31 For various forms of this “golden rule,” see Lev 19.18; Tob 4.15; Mt 7.12.
6.34 Lend. The language of finance makes forgiveness (vv. 37–38) concrete.
6.35 Children of the Most High. See Ps 82.6; see also Dan 3.26; 7.18–27; Lk 1.32; 8.28; Acts 16.17.
6.36 Human compassion is to imitate God’s mercy (Lev 19.2; Deut 10.17–19; Mt 5.48).
6.37 The future passive verbs (you will not be…) indicate God’s action.
6.38 A good measure…running over, i.e., not leveled, generous.
6.39 In Luke, parable may be used quite precisely for a kind of comparison story (8.4; 12.16; 15.3; 18.1, 9; 19.11; 20.9) or, as in this text, more generally for a proverb (4.23; 5.36; 21.29). The blind guide is a common image of foolish behavior (see Eccl 2.14; Mt 1
5.14; 23.16–26; Rom 2.19).
6.42 Hypocrite, Jesus’ frequent verdict on his opponents (see 12.1, 56; 13.15), but here the exaggerated tactic of a teacher. The term is used extensively in the controversies in Matthew, esp. Mt 23.13–30.
6.43–44 The image of the tree suggests that hypocritical behavior will be exposed by a person’s bad fruit (see also 3.9; 13.6–9; Mt 7.16–20; 12.33–37).
6.45 On the disclosure of a person’s heart, see 2.35; 5.22.
6.46 A follower may call Jesus Lord yet not possess the commitment necessary for discipleship (see 9.59, 61; 13.25).
6.47 On hearing and acting, see also Jas 2.14–26.
6.48 Houses in Palestine did not usually need an elaborate foundation, but this symbol of security was well understood (see Mt. 7.24–27; 1 Cor 3.10–15; Eph 2.19–20; Rev 21.14).
Luke 7
Jesus Heals a Centurion’s Servant
1After Jesusa had finished all his sayings in the hearing of the people, he entered Capernaum. 2A centurion there had a slave whom he valued highly, and who was ill and close to death. 3When he heard about Jesus, he sent some Jewish elders to him, asking him to come and heal his slave. 4When they came to Jesus, they appealed to him earnestly, saying, “He is worthy of having you do this for him, 5for he loves our people, and it is he who built our synagogue for us.” 6And Jesus went with them, but when he was not far from the house, the centurion sent friends to say to him, “Lord, do not trouble yourself, for I am not worthy to have you come under my roof; 7therefore I did not presume to come to you. But only speak the word, and let my servant be healed. 8For I also am a man set under authority, with soldiers under me; and I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and the slave does it.” 9When Jesus heard this he was amazed at him, and turning to the crowd that followed him, he said, “I tell you, not even in Israel have I found such faith.” 10When those who had been sent returned to the house, they found the slave in good health.
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