Luke Chapter Six
Jesus Is Lord of the Sabbath
[Text parallels Matthew 12:1-8 and Mark 2:23-28]
6:1 On a Sabbath, while he was going through the grainfields, his disciples plucked and ate some heads of grain, rubbing them in their hands. 2 But some of the Pharisees said, “Why are you doing what is not lawful to do on the Sabbath?” 3 And Jesus answered them, “Have you not read what David did when he was hungry, he and those who were with him: 4 how he entered the house of God and took and ate the bread of the Presence, which is not lawful for any but the priests to eat, and also gave it to those with him?” 5 And he said to them, “The Son of Man is lord of the Sabbath.”
Jesus and His disciples were walking through a field of grain. Being hungry, the disciples plucked some grain off the plants and by rubbing the heads of grain in their hands were able to separate and eat the grain. Still being ‘stalked’ by the Pharisees, they noticed what the disciples were doing, and asked, “Why are you doing what is not lawful to do on the Sabbath?” While not a violation of God’s law (not found in Scripture), but since the Pharisees revered many ‘laws’ that were added later by man, in their minds the disciples were guilty of threshing and winnowing on a Sabbath.[1]
Jesus answered them with a reference to an Old Testament event. He asked them if they read about David being on the run from King Saul, when he and his men were hungry. In search of food they went to the Tabernacle where a priest offered the bread of Presence (also known as Show Bread), which by law was only to be eaten by the priests (see 1 Samuel 21:1-6). Using this example, Jesus was pointing out that the law could be broken in favor of preventing human suffering. It is interesting to note that Jesus did not refute them for their misrepresentation of what is unlawful on the Sabbath, that rebuke will come later (see Matthew 23:1-36; Mark 12:38-40; Luke 20:45-47).
Then Jesus said to them that He is the Lord of the Sabbath.[2] Although not recorded by Luke, the Pharisees would have undoubtedly responded to that statement with both amazement (shock) and anger. Matthew records that Jesus also told them that One greater than the Temple was there, referring to Himself. And that He desired mercy not sacrifice.
Since the Hebrew word ‘šǎb·bǎṯ’[3] is transliterated into the Greek ‘sabbaton’,[4] and both words refer to the concept of rest, it is appropriate that Jesus is called the Lord of the Sabbath. As He alone can provide true rest today and forever.
Healing a Man with a Withered Hand
[Text parallels Matthew 12:9-14 and Mark 3:1-6]
6:6 On another Sabbath, he entered the synagogue and was teaching, and a man was there whose right hand was withered. 7 And the scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, so that they might find a reason to accuse him. 8 But he knew their thoughts, and he said to the man with the withered hand, “Come and stand here.” And he rose and stood there. 9 And Jesus said to them, “I ask you, is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?” 10 And after looking around at them all he said to him, “Stretch out your hand.” And he did so, and his hand was restored. 11 But they were filled with fury and discussed with one another what they might do to Jesus.
In a synagogue on a different Sabbath, Jesus was teaching when a man with his right hand being withered (Greek ‘xēra’,[5] dry, no longer functional) entered the room. The scribes and Pharisees were watching to see if Jesus would heal on the Sabbath so they could accuse Him. But Jesus, knowing their thoughts, asked the man with the withered hand to come and stand near Him. Then Jesus turns to the scribes and Pharisees and asks them, “Is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?” After not hearing any answer, Jesus tells the man to stretch out his hand. The hand was immediately restored. The scribes and the Pharisees were filled with fury (Greek ‘anoias’,[6] without understanding, folly) and discussed with one another what they could do about Jesus.
The scribes’ and Pharisees’ attempt to find something Jesus could be arrested for and were once again ‘foiled’ by Him. It is interesting to note that they believed that healing someone on a Sabbath day would have been a violation. Since healing would not be considered something ‘natural’ for someone to do, it could only occur supernaturally. Would they seriously consider arresting someone for healing on the Sabbath, knowing that the person had supernatural abilities? Apparently yes, as they believed strongly that the Sabbath was so ‘sacred’ and holy, that not even God, or anyone from God, would ever consider doing anything on a Sabbath. They completely misunderstood and misapplied the commandment.
The Twelve Disciples
[Text parallels Mark 3:13-19]
6:12 In these days he went out to the mountain to pray, and all night he continued in prayer to God. 13 And when day came, he called his disciples and chose from them twelve, whom he named apostles: 14 Simon, whom he named Peter, and Andrew his brother, and James and John, and Philip, and Bartholomew, 15 and Matthew, and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot, 16 and Judas the son of James, and Judas Iscariot, who became a traitor.
Jesus went to a mountain to pray. Luke does not provide any specifics, such as where or when. While someone might be curious about those facts, that information is unimportant. Jesus spent a lot of time praying, a lesson for all believers. If Jesus, being God, prayed for hours at a time, how much more should a believer pray? It is doubtful that if asked, “Could you improve your prayer life?”, that any Christian would answer ‘no’, there is always room for improvement. Believers often forget or otherwise fail to spend quality time in prayer. It is important to remember that prayer is one of the tools God gave His people to use, follow Jesus’ lead and pray more!
That morning Jesus called His disciples, choosing twelve men to become part of His inner circle. Luke points out that He named them ‘apostles’, a term that refers to them being sent.[7] The disciples selected included: Simon, who will later be renamed by Jesus as Peter; Andrew; James; John; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus (when more than one has the same name, it was a common practice to list their father’s name or city where they come from); Simon, the Zealot; Judas, the son of James; and Judas Iscariot, who later will be a traitor.[8]
Jesus Heals Many
[Text parallels Matthew 5:1-2]
6:17 And he 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 and Jerusalem and the seacoast of Tyre and Sidon, 18 who came to hear him and to be healed of their diseases. And those who were troubled with unclean spirits were cured. 19 And all the crowd sought to touch him, for power came out from him and healed them all.
Continuing to descend the mountain with His disciples, they stop at a plateau where a large crowd of followers had gathered. People from as far south as Judea and Jerusalem, and as far north as the Mediterranean coastline cities of Tyre and Sidon, came to listen to Jesus and to either be healed or be cleansed of unclean spirits by Him. Seeking to touch Jesus, the crowd pressed in on Him and the power came out of Him. Those that touched Jesus and everyone present were healed.
This passage presents the Lord Jesus Christ as the compassionate and triumphant teacher, healer, and deliverer. Clearly divine, He deserves honor, worship, and obedience. And it is the responsibility of all who are His to go beyond mere curiosity, or even discipleship, and be messengers, taking the truth about Him to the lost world that so desperately needs to hear it (Matt. 28:18–20; Acts 1:8).[9]
This large gathering is believed to be the crowd Jesus spoke to when He taught the Sermon on the Mount (see Matthew chapters 5-7).
Blessings for His Followers
[Text parallels Matthew 5:3-12]
6:20 And he lifted up his eyes on his disciples, and said: “Blessed are you who are poor, for yours is the kingdom of God.
After healing everyone in attendance (see verse 19), Jesus looked up at those that had gathered and offered several blessings. While not as extensive, these ‘Beatitudes’ are similar to those recorded by Matthew (see Matthew 5:3-12).
When one is ‘well off’ and can afford anything they desire, they can become less dependent on God. This first beatitude claims that those that are poor, they will possess the kingdom of God. The poor (Matthew further delineates, “the poor in spirit,” empty of ourselves, no self-confidence or interest in the world, see Matthew 5:3) are fully depend on God everyday. To be a disciple of Jesus requires one to purge any and all self-righteousness and self-reliance, something wealthy people struggle with.
6:21a “Blessed are you who are hungry now, for you shall be satisfied.
The term ‘hungry’ incapsulates the never-ending drive to learn and grow as a follower of Jesus. Matthew amplifies this verse by referring to being both hungry and thirsty for righteousness (see Matthew 5:6), the desire to serve Jesus, doing what is right, regardless of personal cost, always seeking His lead.
6:21b “Blessed are you who weep now, for you shall laugh.
Jesus understands that, as humans (due to sin), there will be times of mourning, sadness, and pain. Crying is inevitable. But He also knows that there will be a time when the tears can be wiped away and joy will replace the pain (see Isaiah 25:8; Revelation 7:17). A time to laugh!
6:22 “Blessed are you when people hate you and when they exclude you and revile you and spurn your name as evil, on account of the Son of Man! 23 Rejoice in that day, and leap for joy, for behold, your reward is great in heaven; for so their fathers did to the prophets.
Christian persecution is real, most have experienced being scorned (or worse) for being followers and believers in Jesus. He and most of the New Testament writers warn about being hated and even being called evil for standing firm in their beliefs and in defense of God’s Word. Here Jesus points out that one should rejoice when persecution comes their way since they will be rewarded in heaven, as they are sharing in the hostilities the prophets experienced years ago (see Matthew 5:12).
James wrote an emphatic response to how Christians should face adversity: “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” (James 1:2-4) Again, the blessing offered by Jesus to His disciples and all believing readers, is to be fully and totally dependent on Him. James would remind us, as he later wrote, “Draw near to God, and he will draw near to you.” (James 4:8a) We are to make the first move.
Considerations
The concept of believers receiving rewards in heaven is a controversial subject. For some the idea of receiving something in addition to the free gift of salvation is unthinkable as that gift should be enough ‘incentive’. But does God offer ‘rewards’ as incentives? No, we know that rewards offered will bring glory to God, something that will also bring joy to the recipient knowing that they were able to do something for Jesus and His kingdom out of love, not incentive.[10]
Woes Pronounced
6:24 “But woe to you who are rich, for you have received your consolation.
Jesus then offers several ‘woes’, an interjection of grief for situations that will arise due to some less-than-ideal condition. In the context of these verses, the condition being that of self-sufficiency and self-reliance. Here, if one is rich and sees no need for God, they have received their consolation (Greek ‘paraklēsin’,[11] encouragement), exchanging the eternal comforts of heaven for the temporary comforts of the world.
6:25a “Woe to you who are full now, for you shall be hungry.
The second woe is like the first, having everything desired now will later turn to eternal hunger.
6:25b “Woe to you who laugh now, for you shall mourn and weep.
While there is nothing wrong with being happy and laughing, Jesus reverses the second half of verse 21 and states that those who are laughing now, reveling in the world’s provision and well being, will one day mourn and weep as those things will be gone forever.
6:26 “Woe to you, when all people speak well of you, for so their fathers did to the false prophets.
Jesus is saying that being praised by the world is meaningless, as their fathers (those that embrace worldly knowledge, see 1 Corinthians 1:18-31) offered praise to false prophets (see also Isaiah 30:10; Jeremiah 5:30-31; Micah 2:11).
They Will Know They are Christians by Their Love
[Text parallels Matthew 5:21-48]
6:27 “But I say to you who hear, Love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who abuse you. 29 To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either. 30 Give to everyone who begs from you, and from one who takes away your goods do not demand them back. 31 And as you wish that others would do to you, do so to them.
In the Greek language there are a number of words that are translated as ‘love’. Only two of them can be found in the New Testament: 1) Agape (Greek variations include ‘agapaō’,[12] ‘agapē’,[13] ‘agapētos’)[14], as found here, is considered the highest form of love, perhaps best summarized as unconditional love; and 2) Phileo (Greek variations include ‘phileō’,[15] ‘philos’,[16] ‘philadelphia’,[17] ’philadelphos’,[18] etc.), classically called a ‘brotherly love’, referring to the love of a friend, a thing, a concept, etc.
Jesus is asking believers to love their enemies unconditionally and to do good to those that hate them. A concept that would have been contrary to everything most Jews were taught. Jesus goes on to add that they are to bless those that curse them, and to pray for those that abuse them. Jesus illustrates this by using the scenarios of when someone hits them in the cheek, they are to turn and offer the other cheek. And if someone takes away their cloak, they are not to hold back giving away any other cloak they might have. Plus, they are to give to anyone who begs from them. And if anyone takes something from them, they are not to demand them to return the items stolen. Jesus then introduces what is often referred to as “the golden rule.” That is to do to others just as you would have them to do to you.
6:32 “If you love those who love you, what benefit is that to you? For even sinners love those who love them. 33 And if you do good to those who do good to you, what benefit is that to you? For even sinners do the same. 34 And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount.
Jesus asks an interesting question, “If you love those who love you, what benefit is that to you?” And then notes that even sinners love those who love them.[19] What benefit is Jesus referring to? To aid in answering that question we see that the word translated as ‘benefit’ is the Greek word ‘charis’,[20] meaning a favor done without expectation of return, it is a word that is most often translated as ‘grace’. The love offered by sinners does not provide a gospel message witness, but the love from a Christian should always reflect the grace and love of God. When believers demonstrate the supernatural love of God, especially to unbelievers, that can be a powerful witness for Jesus. The benefit is bringing glory to God, a believer’s response to the love of Jesus, something that may also be rewarded.[21]
The next question Jesus asks is, “If you do good to those who do good to you, what benefit is that to you? For even sinners do the same.” Again the word ‘benefit’ is the same Greek word used in the previous verse. Doing something good for someone else is notable, but doing something remarkable for someone else is a powerful witness, something that may influence an unbeliever to stop and ask what makes the believer different. The truth is not a ‘what’, but a ‘Who’, Jesus!
The meaning of verse 34 is often debated, some believe that if something is lent out to someone, Jesus is saying they should not expect it to be returned (or paid back). Others believe that Jesus is referring to not creating an obligation in the first place, by not expecting the other person to return the favor, like a gift. Jesus further asks, “What credit is that to you? Even sinners lend to sinners, to get back the same amount.” What credit is Jesus talking about? Here again we encounter the Greek word ‘charis’, translated as ‘credit’. Just like loving someone unconditionally and doing something good for someone, offering assistance by lending something without expectation of return is a form of extraordinary love offered by an ambassador of Jesus (see 2 Corinthians 5:20).
6:35 But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. 36 Be merciful, even as your Father is merciful.
Jesus summarizes, Christians are to love their enemies, always do good for others, and lend expecting nothing in return, as their reward will be great. And they will be considered sons of the Most High (God the Father), who is kind to the ungrateful and the evil through His love and offering of salvation available through His Son Jesus. Christians are to be merciful (not giving or taking what is deserved) as their Father in heaven is merciful.
Considerations
In the Old Testament God called His people to be holy, a word that means ‘separated’. In context being separated for the purpose and use by God alone. The word can also mean ‘peculiar’. Why would God call His people to be different or peculiar? Because the way of living that has become acceptable to unbelievers is not acceptable to God. This “way of the world” stands in direct conflict with “the way of God.”
God’s law required His people to do things differently, the same law Jesus fulfilled in His sinless life, suffering, death, and resurrection, in order to offer salvation to humanity. Since Jesus did in fact fulfill the law, there are no other requirements for salvation, except the need to accept Jesus’ free offer. So why is Jesus telling His disciples (and us) to do things differently as outlined in these verses? The simple answer is that He still wants His people to be holy and do things contrary to the world, as the way of the world is still unacceptable behavior.
In these ten verses we find what might be called several extremely burdensome commands: 1) Love your enemies; 2) Bless those that curse you; 3) Pray for those that abuse you; 4) If struck on one side of your face, offer the other side; 5) Give to everyone who begs; 6) If something is taken from you, don’t demand to get it back; 7) Always love unconditionally; 8) Do good for those that have not done good for you; 9) Lending without expectation of return; and 10) Be merciful (not doing to others what is deserved).
Christians may wonder if Jesus did all the work for salvation why are there still requirements? The quick answer is there are no other requirements, but a sin is still a sin (disobedience of God). If Jesus’ offer is accepted, salvation is done. While a believer’s sin is forgiven, they remain capable of sinning and sin is still contrary to God’s desire for believers to live, if sinning continues, one’s relationship and fellowship with Jesus can be affected (understanding of course that these sins do not change one’s salvation status). Christians should embrace these commands for two reasons: 1) to be affective witnesses to a condemned world; and 2) out of love for God.
Being a Christian should never to be considered easy. While the gospel message is simple, following Jesus may be very difficult. The apostle Paul wrote about an interesting dilemma in 1 Corinthians 3:11-15, where he wrote that everyone’s salvation is based on the same foundation, the work completed by Jesus. And that they can build on that foundation using a variety of building materials, some efforts are able to withstand the world, while others are burned up. Paul is referring to every believer’s effort to help build the kingdom of God, ranging from doing nothing, not being a disciple, to one fully dedicated to serving and being a disciple of Jesus, giving up nearly everything worldly in the process. Paul relates those that choose not to be a disciple, but still accept Jesus as their Savior, that they, “will suffer loss, though he himself will be saved, but only as through fire.” (1 Corinthians 3:15b) The choice is yours, follow the words of the Great Commission and be a disciple or not (see Matthew 28:18-20).
Extraordinary Love + Extraordinary Action = Extraordinary Witness
In the verses above Jesus has given believers several examples of extraordinary love that require extraordinary action to fulfill. All of which creates an extraordinary witness to the world (and they will take notice). But what is extraordinary love? Or perhaps more importantly, where does one learn to love extraordinarily? Again turning to the first epistle Paul wrote to the church in Corinth, we read in chapter 13 what extraordinary love looks like. Even though often read at weddings and other services, the love Paul is describing is not anything any human can produce. It can only come from God. Christians reflect the love of God as demonstrated by their actions, which should always bring glory to Him, as the time for witnessing for Jesus never ends.
Judging Others
[Text parallels Matthew 7:1-5]
6:37 “Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; 38 give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you.”
In what has become one of the most quoted verses in the Bible, “Judge not, and you will not be judged,” often given as a counter-response to when someone tells another to stop doing something that is perceived to be wrong. But that is not the lesson Jesus is teaching here. In context, these four points are essentially a continuation of verses 35-36, part of Jesus’ summary of proper Christian behavior, which include: 1) Judge not (Greek ‘krinete’,[22] to separate, discriminate between good and evil, to form an opinion), and you will not be judged; 2) Condemn not (Greek ‘katadikazete’,[23] to pronounce sentence, to condemn), and you will not be condemned; 3) Forgive, and you will be forgiven; and 4) Give, and it will given to you in good measure, pressed down, shaken together, running over onto your lap. The same measure (measuring cup, etc.) you use to give to others, will be used when it is measured back to you. In other words, give generously, reap generously.
Is Jesus saying that one should avoid calling the attention of others when they are doing something that is known to be wrong or a violation of the law? No. Is He saying that if you never judge, you won’t ever be judged? No. Is He stating that by never condemning someone that you will avoid being condemned? No. Will one always be forgiven if they themselves forgive? No. How about giving? If one always gives generously, will they always receive generously? No. So what is Jesus teaching here? In contemporary language:
“Don’t pick on people, jump on their failures, criticize their faults—unless, of course, you want the same treatment. Don’t condemn those who are down; that hardness can boomerang. Be easy on people; you’ll find life a lot easier. Give away your life; you’ll find life given back, but not merely given back—given back with bonus and blessing. Giving, not getting, is the way. Generosity begets generosity.”[24] (Verses 37-38, The Message)
To add clarification to these lessons, Jesus tells what might be called several small parables.
6:39 He also told them a parable: “Can a blind man lead a blind man? Will they not both fall into a pit? 40 A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 41 Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? 42 How can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother’s eye.
Jesus notes that a blind man cannot effectively lead another blind man as they both may fall into a pit. In order to lead someone to Christ, one first needs to be saved. Or, if one wants to teach about Jesus or the Bible, they must know the Word of God first before they can teach. Remember, as discussed earlier, the basic process is to know (learn the Bible), grow (become closer to Jesus), and go (always learning, always growing, always willing to go for Jesus).
He further notes that a disciple is not greater than their teacher, but when they are fully trained they will be like their teacher. No one can ever be exactly like Jesus as He is God, but we can strive to be similar to Him with compassion for saving the lost and be willing to be used by Him to help people hear about God’s plan of salvation.
When looking at others, Jesus asks, why do you look for the tiny speck in your brother’s eye, but not notice the sizable log in your own eye? How can you say to them “let me take out the speck in your eye,” when you yourself can’t see the log in your own eye? Jesus is not denouncing judgment nor is He saying a Christian should not judge others, He is saying that one should not judge hypocritically. First, correct the sin in your own life before calling the attention of others to theirs.[25]
Note that judgment is often necessary, as Jesus calls His people to evangelize, which will require others to know that they are sinners. If they are not told they are a sinner (judged) they will not respond to Jesus’ invitation nor seek repentance.
Fruit Reveals the Heart
[Text parallels Matthew 7:15-20]
6:43 “For no good tree bears bad fruit, nor again does a bad tree bear good fruit, 44 for each tree is known by its own fruit. For figs are not gathered from thornbushes, nor are grapes picked from a bramble bush. 45 The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks.
Using two additional small parables, Jesus offers another application of judgment. He says that good fruit trees do not produce bad fruit, nor does a bad fruit tree bear good fruit. Plus, every fruit tree is known by the fruit it produces. For example, figs are not picked from thrornbushes, nor grapes harvested from bramble bushes. Therefore, since a good person, out of the goodness in his heart produces good, and an evil person, out of their evil heart (always remember, “The heart is deceitful above all things, and desperately sick; who can understand it?” Jeremiah 17:9) produces evil, that “What you say flows from what is in your heart.” (Verse 45b, NLT) A person can be judged by their fruit, by what they say and by what they do.[26]
Build Your House on Jesus the Rock
[Text parallels Matthew 7:24-27]
6:46 “Why do you call me ‘Lord, Lord,’ and not do what I tell you? 47 Everyone who comes to me and hears my words and does them, I will show you what he is like: 48 he is like a man building a house, who dug deep and laid the foundation on the rock. And when a flood arose, the stream broke against that house and could not shake it, because it had been well built. 49 But the one who hears and does not do them is like a man who built a house on the ground without a foundation. When the stream broke against it, immediately it fell, and the ruin of that house was great.”
Jesus shifts to a more personal subject, that of disobedience. Using words that may have stung some of those listening, Jesus asks the disciples, “Why do you call me ‘Lord, Lord,’ and not do what I tell you?” Words that still apply today as there are many who call themselves Christians, but do not do as Jesus instructed.
In what might be called the definition of a “disciple of Jesus,” He explains that everyone who comes to Him and hears His words and does them will be like a man building a house who dug deep and laid the foundation on the rock. When a flood arose as the water from the stream pushed against it, the house was not shaken as it was well built on solid ground. But the one who hears and does not do what they are told, is like a man who built a house on the ground without a foundation. When the stream of water broke against it, it immediately fell and the house was completely destroyed.
Using two more parables, Jesus confirms that followers of His will likely face many challenges in life. But if they come to Him, hear His Word, and do what they are told, they will be able to endure and persevere those challenges. It appears that facing them can be thought more as a matter of ‘when’ than ‘if’, as persecution and spiritual warfare is inevitable. This can also be viewed as a promise of Jesus, as He will not abandon any disciple (see Matthew 28:20).
⇐Previous Chapter (Introduction/Index) Next Chapter⇒
[1] See commentary under Matthew 12:1-8.
[2] See Considerations under Matthew 12:1-8 “The Lord of the Sabbath.”
[3] Strong’s Hebrew 7676.
[4] Strong’s Greek 4521.
[5] Strong’s Greek 3584.
[6] Strong’s Greek 454.
[7] See commentary under Matthew 10:5-15.
[8] See also commentary under Mark 3:13-19.
[9] MacArthur, J. (2011). Luke 6–10 (pp. 89–91). Chicago, IL: Moody Publishers.
[10] See Considerations under Matthew 10:40-42 "What Exactly is a Reward?"
[11] Strong’s Greek 3874.
[12] Strong’s Greek 25.
[13] Strong’s Greek 26.
[14] Strong’s Greek 27.
[15] Strong’s Greek 5368.
[16] Strong’s Greek 5384.
[17] Strong’s Greek 5360.
[18] Strong’s Greek 5361.
[19] See commentary under Matthew 5:43-48.
[20] Strong’s Greek 5485.
[21] See Considerations under Matthew 10:40-42 "What Exactly is a Reward?" See also Considerations under Luke 6:22-23 "Rewards Revisited."
[22] Strong’s Greek 2919.
[23] Strong’s Greek 2613.
[24] Peterson, E. H. (2005). The Message: the Bible in contemporary language (Lk 6:37–38). Colorado Springs, CO: NavPress.
[25] See commentary under Matthew 7:1-5.
[26] See commentary under Matthew 7:15-20.