Luke 6

この章を意図をもって読む

Luke 6 moves from two Sabbath confrontations to a night of prayer, the choosing of the twelve apostles, and the Sermon on the Plain, Luke's counterpart to Matthew's Sermon on the Mount. Jesus blesses the poor, the hungry, the weeping, and the hated, pronounces woes on the rich, the full, the laughing, and the admired, and commands love of enemies, mercy like the Father's, and generosity that expects nothing back. He closes with the speck and the beam, the tree known by its fruit, and the two builders whose houses meet the flood.

章の解説を開く

Luke 6 begins in a grainfield on the Sabbath and ends with a house standing in a flood. In between, Jesus claims authority over the Sabbath, heals a man's hand in front of people looking for a charge against him, prays through a night, and chooses twelve men, one of whom will betray him. Then he comes down to a level place, and Luke gives his version of the great sermon. It is shorter and blunter than Matthew's. Blessed are you who are poor, who hunger now, who weep now, who are hated because of the Son of Man. Woe to you who are rich, who are full, who laugh, and of whom everyone speaks well, because you have already received your comfort. The heart of the sermon is enemy love, spelled out in verbs: love, do good, bless, pray, turn the other cheek, give, lend without expecting return. The reason is God's own character; he is kind to the ungrateful and wicked, so be merciful as your Father is merciful. Then the warnings: do not judge, take the beam out of your own eye, know a tree by its fruit, and do not call Jesus "Lord" while ignoring what he says. The sermon ends with two builders. Both hear the words. Only one digs down to the rock. When the torrent comes, and it comes to both, that is the whole difference.

主要な箇所

Luke 6:1-11 Luke 6:20-26 Luke 6:27-36 Luke 6:43-49 Matthew 5:1-12

Historical and literary context

The Sabbath disputes reflect the seriousness with which first-century Judaism guarded the seventh day and the growing hostility of the scribes and Pharisees toward Jesus's claim to authority over it. Luke sets the sermon on a level place with a crowd from Judea, Jerusalem, Tyre, and Sidon, a broader audience than Matthew's, and gives the teaching a sharper social edge: "you who are poor," not "poor in spirit," with matching woes on the rich. The list of the Twelve includes Simon the Zealot and Judas Iscariot, "who became a traitor."

How the chapter unfolds

Verses 1 to 11 are the Sabbath disputes: grain plucked in the fields, David and the consecrated bread, "the Son of Man is Lord of the Sabbath," and the man with the withered hand healed under hostile eyes. Verses 12 to 16 are the night of prayer and the naming of the Twelve. Verses 17 to 19 set the scene of healing on the plain. Verses 20 to 26 give four blessings and four woes. Verses 27 to 36 command love of enemies, the golden rule, and mercy like the Father's. Verses 37 to 42 warn against judging and against the beam in one's own eye. Verses 43 to 49 test discipleship by fruit and by foundations.

Why this chapter matters

Luke 6 contains the Bible's most direct statement of Jesus's ethics of enemy love: love, do good, bless, pray for those who hate, curse, and mistreat you, and lend expecting nothing, because God "is kind to the ungrateful and wicked." The golden rule appears here in its positive form. "Be merciful, just as your Father is merciful" is Luke's version of Matthew's "be perfect." The woes make the sermon a warning to the comfortable as well as a comfort to the poor, and the closing parable of the two builders insists that hearing without doing is a house without a foundation.

Interpretive tension to watch

Luke's blessings and woes are concrete, the poor and the rich, the hungry and the well fed. Are they about economic condition, spiritual posture, or both? Matthew's "poor in spirit" and Luke's "you who are poor" have been read against each other for centuries. Holding them together, so that neither the material nor the spiritual reading cancels the other, is the reading the two Gospels seem to invite.

この章のための質問

Jesus spent a night in prayer before choosing the Twelve, and one of them became a traitor. What does that pairing say about prayer and outcomes?
The woes address the rich, the full, the laughing, and the well spoken of. Which of those is closest to your own position, and how does the sermon read from there?
Verse 46 asks why people call Jesus "Lord" and do not do what he says. Where is the gap between hearing and building in your own life?

Study with context

Use this as a chapter guide, then press deeper into the text itself. The goal is to slow down observation, notice structure, and ask better questions before jumping to conclusions.

ノートに追加

1 It happened on an after saboth that he went thorow the corne felde and that his disciples plucked the eares of corne and ate and rubbed them in their hondes. 2 And certayne of the Pharises sayde vnto them: Why do the that which is not laufull to do on the saboth dayes? 3 And Iesus answered them and sayde: Have ye not redde what David dyd when he him sylfe was anhungred and they which were with him: 4 how he went into the housse of God and toke and ate the loves of halowed breed and gave also to them which were with him: which was not laufull to eate but for the prestes only. 5 And he sayde vnto them: The sonne of man is Lorde of the saboth daye. 6 And it fortuned in a nother saboth also that he entred in to the sinagoge and taught. And ther was a man whose right honde was dryed vp. 7 And the Scribes and Pharises watched him to se whether he wolde heale on the Saboth daye that they myght fynde an accusacion agaynst him. 8 But he knewe their thoughtes and sayde to the man which had the wyddred honde: Ryse vp and stonde forthe in the myddes. And he arose and stepped forthe. 9 Then sayde Iesus vnto them: I will axe you a question: Whether is it laufull on the saboth dayes to do good or to do evill? to save lyfe or for to destroye it? 10 And he behelde them all in compasse and sayd vnto the man: Stretche forth thy honde. And he dyd so and his honde was restored and made as whoole as the other. 11 And they were filled full of madnes and communed one with another what they myght do to Iesu. 12 And it fortuned in thoose dayes that he went out into a mountayne for to praye and cotinued all nyght in prayer to god. 13 And assone as it was daye he called his disciples and of the he chose twelve which also he called apostles. 14 Simon who he named Peter: and Andrew his brother. Iames and Ihon Philip and Bartlemew 15 Mathew and Thomas Iames the sonne of Alpheus and Simon called zelotes 16 and Iudas Iames sonne and Iudas Iscarioth which same was the traytour. 17 And he came doune with them and stode in the playne felde with the company of his disciples and agreate multitude of people out of all parties of Iurie and Ierusalem and from the see cooste of Tire and Sidon which came to heare hym and to be healed of their diseases: 18 and they also that were vexed with foule spretes and they were healed. 19 And all the people preased to touche him: for there went vertue out of him and healed them all. 20 And he lifted vp his eyes apon the disciples and sayde: Blessed be the poore: for yours is the kyngdome of God. 21 Blessed are ye that honger now: for ye shalbe satisfied. 22 Blessed are ye that wepe now: for ye shall laugh. Blessed are ye when men hate you and thrust you oute of their companye and rayle and abhorre youre name as an evyll thinge for the sonne of manes sake. 23 Reioyse ye then and be gladde: for beholde youre rewarde is greate in heven. After this manner their fathers entreated the Prophetes. 24 But wo be to you that are ryche: for ye have therin youre consolacion. 25 Wo be to you that are full: for ye shall honger. Wo be to you that now laugh: for ye shall wayle and wepe. 26 Wo be to you when all men prayse you: for so dyd their fathers to the false prophetes. 27 But I saye vnto you which heare: Love youre enemyes. Do good to the which hate you. 28 Blesse the that course you. And praye for the which wrongfully trouble you. 29 And vnto him that smyteth the on the one cheke offer also the other. And him that taketh awaye thy goune forbid not to take thy coote also. 30 Geve to every man that axeth of the. And of him that taketh awaye thy goodes axe them not agayne. 31 And as the wolde that men shuld doo to you: so do ye to them lyke wyse. 32 If ye love the which love you: what thanke are ye worthy of? For the very synners love their lovers. 33 And yf ye do for them which do for you: what thanke are ye worthy of? For the very synners do even the same. 34 If ye lende to them of whome ye hoope to receave: what thanke shall ye have: for the very synners lende to synners to receave as moch agayne. 35 Wherfore love ye youre enemys do good and lende lokynge for nothinge agayne and youre rewarde shalbe greate and ye shalbe the chyldren of the hyest: for he is kynde vnto the vnkynde and to the evyll. 36 Be ye therfore mercifull as youre father is mercifull. 37 Iudge not and ye shall not be Iudged. Condemne not: and ye shall not be condemned. Forgeve and ye shalbe forgeven. 38 Geve and that shalbe geven vnto you: good measure pressed doune shaken to geder and runnynge over shall men geve into youre bosomes. For with what measure ye mete with ye same shall men mete to you agayne. 39 And he put forthe a similitude vnto the: Can the blynde leade the blynde? Do they not both then fall into the dyche? 40 The disciple is not above his master. Every man shalbe perfecte even as his master is. 41 Why seyst thou a moote in thy brothers eye and considerest not the beame that is in thyne awne eye? 42 Ether how cannest thou saye to thy brother: Brother let me pull out the moote that is in thyne eye: when thou perceavest not the beame that is in thyne awne eye? Ypocrite cast out the beame out of thyne awne eye fyrst and then shalt thou se perfectly to pull out the moote out of thy brothers eye. 43 It is not a good tree that bringeth forthe evyll frute: nether is that an evyll tree that bringeth forthe good frute. 44 For every tree is knowen by his frute. Nether of thornes gader men fygges nor of busshes gader they grapes. 45 A good man out of the good treasure of his hert bringeth forthe that which is good. And an evyll man out of the evyll treasure of his hert bringeth forthe that which ys evyll. For of the aboundaunce of the her his mouthe speakethe. 46 Why call ye me Master, Master: and do not as I bid you? 47 whosoever cometh to me and heareth my sayinges and dothe the same I will shewe you to whome he ys lyke. 48 He is like a man which bilt an housse: and digged depe and layde the foundacion on a rocke. When the waters arose the fludde bet apon that housse and coulde not move that. For it was grounded apon a rocke. 49 But he that heareth and doth not is lyke a man that with out foundacion bylt an housse apon the erth agaynst which the fludde did bet: and it fell by and by. And the fall of that housse was greate.

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次の章を読む Luke 7 in Tyndale New Testament.

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