Luke 6

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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.

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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.

Ключевые места

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.

Вопросы к этой главе

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.

В заметки

1 有一个安息日，耶稣从麦地经过。他的门徒掐了麦穗，用手搓着吃。 2 有几个法利赛人说：「你们为什么做安息日不可做的事呢？」 3 耶稣对他们说：「[经上记着]大卫和跟从他的人饥饿之时所做的事，连这个你们也没有念过吗？ 4 他怎么进了　神的殿，拿陈设饼吃，又给跟从的人吃？这饼除了祭司以外，别人都不可吃。」 5 又对他们说：「人子是安息日的主。」 6 又有一个安息日，耶稣进了会堂教训人，在那里有一个人右手枯干了。 7 文士和法利赛人窥探耶稣，在安息日治病不治病，要得把柄去告他。 8 耶稣却知道他们的意念，就对那枯干一只手的人说：「起来！站在当中。」那人就起来，站着。 9 耶稣对他们说：「我问你们，在安息日行善行恶，救命害命，哪样是可以的呢？」 10 他就周围看着他们众人，对那人说：「伸出手来！」他把手一伸，手就复了原。 11 他们就满心大怒，彼此商议怎样处治耶稣。 12 那时，耶稣出去，上山祷告，整夜祷告　神； 13 到了天亮，叫他的门徒来，就从他们中间挑选十二个人，称他们为使徒。 14 [这十二个人]有西门（耶稣又给他起名叫彼得），还有他兄弟安得烈，又有雅各和约翰，腓力和巴多罗买， 15 马太和多马，亚勒腓的儿子雅各和奋锐党的西门， 16 雅各的儿子犹大，和卖主的加略人犹大。 17 耶稣和他们下了山，站在一块平地上；同站的有许多门徒，又有许多百姓，从犹太全地和耶路撒冷，并泰尔、西顿的海边来，都要听他[讲道]，又指望医治他们的病； 18 还有被污鬼缠磨的，也得了医治。 19 众人都想要摸他；因为有能力从他身上发出来，医好了他们。 20 耶稣举目看着门徒，说：你们贫穷的人有福了！因为　神的国是你们的。 21 你们饥饿的人有福了！因为你们将要饱足。你们哀哭的人有福了！因为你们将要喜笑。 22 「人为人子恨恶你们，拒绝你们，辱骂你们，弃掉你们的名，以为是恶，你们就有福了！ 23 当那日，你们要[欢喜]跳跃，因为你们在天上的赏赐是大的。他们的祖宗待先知也是这样。 24 但你们富足的人有祸了！因为你们受过你们的安慰。 25 你们饱足的人有祸了！因为你们将要饥饿。你们喜笑的人有祸了！因为你们将要哀恸哭泣。 26 「人都说你们好的时候，你们就有祸了！因为他们的祖宗待假先知也是这样。」 27 「只是我告诉你们这听道的人，你们的仇敌，要爱他！恨你们的，要待他好！ 28 咒诅你们的，要为他祝福！凌辱你们的，要为他祷告！ 29 有人打你这边的脸，连那边的脸也由他打。有人夺你的外衣，连里衣也由他拿去。 30 凡求你的，就给他。有人夺你的东西去，不用再要回来。 31 你们愿意人怎样待你们，你们也要怎样待人。 32 你们若单爱那爱你们的人，有什么可酬谢的呢？就是罪人也爱那爱他们的人。 33 你们若善待那善待你们的人，有什么可酬谢的呢？就是罪人也是这样行。 34 你们若借给人，指望从他收回，有什么可酬谢的呢？就是罪人也借给罪人，要如数收回。 35 你们倒要爱仇敌，也要善待他们，并要借给人不指望偿还，你们的赏赐就必大了，你们也必作至高者的儿子，因为他恩待那忘恩的和作恶的。 36 你们要慈悲，像你们的父慈悲一样。」 37 「你们不要论断人，就不被论断；你们不要定人的罪，就不被定罪；你们要饶恕人，就必蒙饶恕； 38 你们要给人，就必有给你们的，并且用十足的升斗，连摇带按，上尖下流地倒在你们怀里；因为你们用什么量器量给人，也必用什么量器量给你们。」 39 耶稣又用比喻对他们说：「瞎子岂能领瞎子，两个人不是都要掉在坑里吗？ 40 学生不能高过先生；凡学成了的不过和先生一样。 41 为什么看见你弟兄眼中有刺，却不想自己眼中有梁木呢？ 42 你不见自己眼中有梁木，怎能对你弟兄说：『容我去掉你眼中的刺』呢？你这假冒为善的人！先去掉自己眼中的梁木，然后才能看得清楚，去掉你弟兄眼中的刺。」 43 「因为，没有好树结坏果子，也没有坏树结好果子。 44 凡树木看果子，就可以认出它来。人不是从荆棘上摘无花果，也不是从蒺藜里摘葡萄。 45 善人从他心里所存的善就发出善来；恶人从他[心里]所存的恶就发出恶来；因为心里所充满的，口里就说出来。」 46 「你们为什么称呼我『主啊，主啊』却不遵我的话行呢？ 47 凡到我这里来，听见我的话就去行的，我要告诉你们他像什么人： 48 他像一个人盖房子，深深地挖地，把根基安在磐石上；到发大水的时候，水冲那房子，房子总不能摇动，因为根基立在磐石上。 49 惟有听见不去行的，就像一个人在土地上盖房子，没有根基；水一冲，随即倒塌了，并且那房子坏的很大。」

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