Verse-by-Verse Commentary
The Book of Luke
Chapter 6: Be Ye Therefore Merciful, as Your Father Is Merciful
Luke 6 moves from conflict to calling to the great sermon of the kingdom. Jesus declares Himself 'Lord also of the sabbath' and heals a withered hand on the sabbath, filling His enemies with madness. After a whole night in prayer, He chooses twelve apostles. Then, on a level place, He preaches the Sermon on the Plain, blessing the poor, the hungry, the weeping, and the persecuted, and pronouncing woes on the rich and self-satisfied. He lifts the standard of love to its height, 'Love your enemies, do good to them which hate you,' and gives the golden rule and the summit of the kingdom's ethic: 'Be ye therefore merciful, as your Father also is merciful.' He warns against a judging spirit, calls for hearts that bear good fruit, and closes with the two builders, the wise who hears His words and does them, building on the rock, and the foolish who hears and does not, whose house falls. The chapter reveals the Lord of the sabbath, the maker of apostles, and the King whose kingdom is marked by mercy and obedience.
About This Commentary
This is a verse-by-verse study of Luke chapter 6. For each section you will find the KJV text, the Greek words that sharpen the meaning, plain explanation, and a Gospel Focus. Here Jesus is Lord of the sabbath, chooses the twelve, and preaches the Sermon on the Plain. Every Scripture quotation is from the King James Version.
Setting the Stage
Lord of the Sabbath
Jesus claims lordship over the sabbath and heals a withered hand.
Chosen After Prayer
After a night of prayer, He chooses and names twelve apostles.
Love Your Enemies
Blessings and woes, and the height of love: be merciful like the Father.
Hear and Do
The wise hear and do His words, building on the rock.
He Chose Twelve, Whom He Named Apostles (Luke 6:1-19)
Jesus asserts His lordship over the sabbath, heals on it, and after a night of prayer chooses the twelve who will carry the gospel.
Is It Lawful to Do Good on the Sabbath?
"And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days? And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him; 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? And he said unto them, That the Son of man is Lord also of the sabbath. 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. And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. 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? And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. And they were filled with madness; and communed one with another what they might do to Jesus. 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. And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, And Judas the brother of James, and Judas Iscariot, which also was the traitor. 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; And they that were vexed with unclean spirits: and they were healed. And the whole multitude sought to touch him: for there went virtue out of him, and healed them all."
Word Study
"apostles," Greek apostolous (ἀποστόλους). The word means "sent ones," those commissioned and sent out with the authority of the one who sends them. Luke notes that Jesus "chose twelve, whom also he named apostles." They are not merely disciples (learners) but apostles (sent ones), the foundation of the church, through whom the gospel would go to the world. Note the pattern: before this weighty choice, Jesus "continued all night in prayer to God." Even the Son sought the Father's will in prayer before choosing the men on whom so much depended, a model for every important decision.
Explanation
Two Sabbath controversies establish Jesus' authority: He defends His disciples plucking grain by citing David, and claims, "the Son of man is Lord also of the sabbath"; then He heals a withered hand, asking whether the Sabbath is for doing good or evil. The Maker of the Sabbath is free to reveal its true purpose -- mercy, not rigidity. Then, after a whole night in prayer, He chooses twelve apostles, reconstituting Israel around Himself, and heals the pressing multitudes, for "there went virtue out of him." Communion with the Father in prayer precedes the great choices; power flows from the praying Christ.
Gospel Focus
The chapter opens with two sabbath conflicts that reveal both Jesus' authority and His enemies' hardness. When the Pharisees fault the disciples for plucking grain, Jesus appeals to David eating the shewbread and then makes a breathtaking claim: "the Son of man is Lord also of the sabbath." The sabbath was God's own institution; only its Maker can be its Lord. Jesus is quietly declaring His deity. On another sabbath, watched by enemies hoping to accuse Him, He heals a man with a withered hand, first exposing the absurdity of their position: "Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?" To refuse mercy is not holiness. He heals the man, and instead of rejoicing, they are "filled with madness" and plot against Him, hardness of heart turning the sight of mercy into a motive for murder. Then, in contrast to their scheming, Jesus builds. He "went out into a mountain to pray, and continued all night in prayer to God," and in the morning "chose twelve, whom also he named apostles." Notice the weight He gives this choice, a whole night in prayer, and notice the men He chose: ordinary and unlikely, fishermen, a tax collector, a zealot, and, soberingly, "Judas Iscariot, which also was the traitor." Jesus chose the twelve knowing one would betray Him. On such men, transformed by His Spirit, the church would be built. Then, coming down to the plain, He heals the pressing multitude, for "there went virtue out of him, and healed them all." Here is the Lord of the sabbath, whose authority the hard-hearted resist but the needy seek; the maker of apostles, who prays before He chooses; and the Healer whose power flows to all who come. Resist the hardness that hates His goodness; come, like the multitude, to be healed by Him.
Love Your Enemies (Luke 6:20-38)
Jesus blesses the poor and persecuted, warns the self-satisfied, and lifts love to its height in mercy like the Father's.
Be Ye Therefore Merciful
"And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. 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. Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. But woe unto you that are rich! for ye have received your consolation. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets. But I say unto you which hear, Love your enemies, do good to them which hate you, Bless them that curse you, and pray for them which despitefully use you. 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. Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. And as ye would that men should do to you, do ye also to them likewise. For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. Be ye therefore merciful, as your Father also is merciful. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 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."
Word Study
"merciful," Greek oiktirmones (οἰκτίρμονες). The word means compassionate, tender-hearted, moved to pity. "Be ye therefore merciful, as your Father also is merciful" is the summit of the sermon, the one word that gathers up loving enemies, doing good, lending freely, and not judging. Where Matthew's parallel says "be ye therefore perfect," Luke fixes on mercy as the perfection God seeks, the family likeness of "the children of the Highest." God "is kind unto the unthankful and to the evil"; His children are to show that same undeserved, overflowing mercy. To be merciful like the Father is the mark of belonging to Him.
Explanation
Luke's Sermon on the Plain pronounces blessing on the poor, hungry, and weeping, and woe on the rich and satisfied -- the great reversal of the kingdom, where the world's fortunes are turned upside down. Its ethic is radical and God-imaging: "love your enemies, do good to them which hate you," lend hoping for nothing, and "be ye therefore merciful, as your Father also is merciful." The measure we give is the measure we receive -- "good measure, pressed down, and shaken together, and running over." This is impossible love, possible only to children who share their Father's mercy toward the undeserving.
Gospel Focus
Jesus turns the world's values upside down. He blesses those the world pities, "ye poor... ye that hunger... ye that weep... when men shall hate you," for theirs is the kingdom, the filling, the laughter, and a great reward in heaven. And He pronounces woe on those the world envies, "you that are rich... full... laugh now... when all men shall speak well of you," for they have received their comfort already. This is not praise of poverty in itself but a call to find our treasure in God rather than in this passing world; the truly blessed are those who, whatever their earthly lot, belong to the kingdom. Then Jesus lifts love to a height no mere human ethic reaches: "Love your enemies, do good to them which hate you, bless them that curse you, and pray for them which despitefully use you." Anyone can love those who love them, "sinners also" do that; the mark of the children of God is to love the unlovely and the hostile, "hoping for nothing again." And He gives the golden rule, "as ye would that men should do to you, do ye also to them likewise", and the summit that gathers it all: "Be ye therefore merciful, as your Father also is merciful." This is the family resemblance of God's children: mercy toward the undeserving, because that is exactly how God has treated us, "kind unto the unthankful and to the evil." From this flows His command against a judging spirit, "Judge not... condemn not... forgive," and His promise to the generous, "Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over." God is no man's debtor; a merciful, giving heart is met with His overflowing supply. Here is the ethic of the kingdom, impossible to natural men, but the very likeness of the Father, and the fruit of His grace in those He has saved. Be merciful, as your Father is merciful.
Why Call Ye Me, Lord, Lord, and Do Not? (Luke 6:39-49)
Jesus tests the heart by its fruit and the life by its foundation: the wise hear His words and do them.
He Heareth My Sayings, and Doeth Them
"And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? The disciple is not above his master: but every one that is perfect shall be as his master. And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh. And why call ye me, Lord, Lord, and do not the things which I say? Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like: He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great."
Word Study
"doeth them," Greek poion (ποιῶν). The word means to do, to make, to put into practice. The whole close of the sermon turns on this word: the blessed one is not merely the one who hears or who says "Lord, Lord," but "whosoever cometh to me, and heareth my sayings, and doeth them." Hearing without doing is the foolish builder; hearing and doing is the wise. It is possible to admire Christ's teaching, to call Him "Lord," even to preach it to others, and yet not do it, and such a life, however religious, is built on sand. Faith that is real bears fruit in doing.
Explanation
Jesus warns that a blind guide leads to the ditch, that the eye must be cleared of its own beam before removing a mote from another's, and that "every tree is known by his own fruit" -- the mouth speaking "out of the abundance of the heart." The Sermon closes on the two builders: both hear His words, but only the one who does them builds on rock and stands when the flood beats against the house. Hearing without doing is a house on sand, destined for "great" ruin. The test of discipleship is not admiration of Christ's teaching but obedience to it.
Gospel Focus
Jesus closes the sermon with a series of tests, all probing whether our religion is real. First, spiritual blindness: "Can the blind lead the blind?" A teacher no better off than his students leads both into the ditch; and the disciple becomes like his master, so it matters greatly whom we follow, and Christ alone is the true Master. Second, the mote and the beam: how absurd to fuss over the speck in a brother's eye while a plank sticks out of our own. Jesus does not forbid all correction, but demands we deal with our own sin first, "cast out first the beam out of thine own eye," so we can see clearly to help our brother, in humility, not hypocrisy. Third, the tree and its fruit: "every tree is known by his own fruit," and "a good man out of the good treasure of his heart bringeth forth that which is good... for of the abundance of the heart his mouth speaketh." What fills the heart comes out in the life and the words; the fruit reveals the root. There is no producing good fruit from a corrupt heart; the heart must be made new. And finally, the searching question and the two builders: "why call ye me, Lord, Lord, and do not the things which I say?" It is possible to profess Christ with the lips while refusing Him with the life, and that profession saves no one. The wise builder "cometh to me, and heareth my sayings, and doeth them"; he "digged deep, and laid the foundation on a rock," and when the flood comes his house stands. The foolish builder hears and does not, builds "without a foundation," and when the flood comes his house falls, "and the ruin of that house was great." The whole sermon comes to this point: it is not enough to hear Christ's words or to call Him Lord; we must come to Him and do what He says. Doing His words is not the root of salvation but its fruit and evidence, the deep foundation that holds when the storms of life and judgment beat upon us. Do not build on sand. Come to Christ, hear His words, and do them.
Chapter 6 in Review
Luke 6 moves from sabbath conflict to the sermon of the kingdom. Jesus declares Himself "Lord also of the sabbath" and heals a withered hand, filling His enemies with madness. After "all night in prayer," He chooses twelve apostles. Then, on the plain, He preaches: blessing the poor, hungry, weeping, and persecuted, and pronouncing woes on the rich and self-satisfied. He lifts love to its height, "Love your enemies, do good to them which hate you," gives the golden rule, and names the summit of the kingdom's ethic, "Be ye therefore merciful, as your Father also is merciful." He warns against a judging spirit, tests the heart by its fruit, and closes with the two builders: the wise who "heareth my sayings, and doeth them," building on the rock, and the foolish who hears and does not, whose house falls.
For the Apostolic reader the chapter reveals the Lord of the sabbath, God in flesh, and the King whose kingdom is marked by mercy and obedience. It calls His people to a life the natural heart cannot produce: to love enemies, do good to haters, give freely, refuse a judging spirit, and be merciful as the Father is merciful, the family likeness of the children of the Highest. Such love is not the root of our salvation but its fruit, flowing from a heart made new, for "of the abundance of the heart his mouth speaketh," and only a good tree bears good fruit. And the whole sermon comes to a point in the two builders: it is not enough to hear Christ or to say "Lord, Lord"; we must come to Him and do what He says. Doing His words is the deep foundation on the rock that stands when the floods come. So the chapter presses us: follow the true Master, deal first with your own sin, let your heart be made good so it bears good fruit, and build your life by hearing and doing the words of the Lord of the sabbath, who is merciful, and calls us to be merciful too.
- Jesus is "Lord also of the sabbath," and mercy, not hard rules, honors God's day (6:5, 9).
- He prayed all night before choosing the twelve apostles (6:12-13).
- The blessed are those who belong to the kingdom, whatever their earthly lot (6:20-23).
- The mark of God's children is to love enemies and be merciful as the Father (6:35-36).
- The fruit reveals the root; the heart must be made good (6:43-45).
- It is not enough to say "Lord, Lord"; the wise hear His words and do them (6:46-48).
Questions for Reflection
- Where do you find your blessing, in this world's comforts or in the kingdom of God?
- Do you love your enemies and show mercy as your Father is merciful?
- Do you deal with the beam in your own eye before the mote in your brother's?
- Are you building on the rock by hearing Christ's words and doing them, or only saying "Lord, Lord"?
References & Sources
Scripture is quoted from the King James Version (KJV). Supporting passages are listed so every claim can be verified in its own setting. David and the shewbread: 1 Samuel 21:1-6. Loving enemies and being merciful: Matthew 5:38-48; Romans 12:14-21; Ephesians 4:32. The heart and its fruit: Matthew 12:33-35; Proverbs 4:23; James 3:11-12. Hearing and doing the word: Matthew 7:24-27; James 1:22-25. If anything here does not look right, a verse, a reference, or a wording, please tell us at info@FruitBearers.net. Thank you for helping us keep Bible Learning error free.
- The sabbath controversies and the choosing of the twelve: Luke 6:1-19; Matthew 12:1-14; Mark 2:23-3:19.
- The Sermon on the Plain, blessings and love of enemies: Luke 6:20-38; Matthew 5:1-12, 38-48.
- Fruit, foundations, and the two builders: Luke 6:39-49; Matthew 7:1-5, 15-27.