October 15, 2025
What is the parable about the tree and its fruit?
Luke 5-6
Mollie Dzina
Big Book Idea
Written to the Greeks, and full of parables, Luke shows Jesus is perfect but also like us.
Key Verse | Luke 6:45
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.
Luke 5-6
Chapter 5
Jesus Calls the First Disciples
1 On one occasion, while the crowd was pressing in on him to hear the word of God, he was standing by the lake of Gennesaret, 2 and he saw two boats by the lake, but the fishermen had gone out of them and were washing their nets. 3 Getting into one of the boats, which was Simon's, he asked him to put out a little from the land. And he sat down and taught the people from the boat. 4 And when he had finished speaking, he said to Simon, “Put out into the deep and let down your nets for a catch.” 5 And Simon answered, “Master, we toiled all night and took nothing! But at your word I will let down the nets.” 6 And when they had done this, they enclosed a large number of fish, and their nets were breaking. 7 They signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. 8 But when Simon Peter saw it, he fell down at Jesus' knees, saying, “Depart from me, for I am a sinful man, O Lord.” 9 For he and all who were with him were astonished at the catch of fish that they had taken, 10 and so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid; from now on you will be catching men.” 1 5:10 The Greek word anthropoi refers here to both men and women 11 And when they had brought their boats to land, they left everything and followed him.
Jesus Cleanses a Leper
12 While he was in one of the cities, there came a man full of leprosy. 2 5:12 Leprosy was a term for several skin diseases; see Leviticus 13 And when he saw Jesus, he fell on his face and begged him, “Lord, if you will, you can make me clean.” 13 And Jesus 3 5:13 Greek he stretched out his hand and touched him, saying, “I will; be clean.” And immediately the leprosy left him. 14 And he charged him to tell no one, but “go and show yourself to the priest, and make an offering for your cleansing, as Moses commanded, for a proof to them.” 15 But now even more the report about him went abroad, and great crowds gathered to hear him and to be healed of their infirmities. 16 But he would withdraw to desolate places and pray.
Jesus Heals a Paralytic
17 On one of those days, as he was teaching, Pharisees and teachers of the law were sitting there, who had come from every village of Galilee and Judea and from Jerusalem. And the power of the Lord was with him to heal. 4 5:17 Some manuscripts was present to heal them 18 And behold, some men were bringing on a bed a man who was paralyzed, and they were seeking to bring him in and lay him before Jesus, 19 but finding no way to bring him in, because of the crowd, they went up on the roof and let him down with his bed through the tiles into the midst before Jesus. 20 And when he saw their faith, he said, “Man, your sins are forgiven you.” 21 And the scribes and the Pharisees began to question, saying, “Who is this who speaks blasphemies? Who can forgive sins but God alone?” 22 When Jesus perceived their thoughts, he answered them, “Why do you question in your hearts? 23 Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Rise and walk’? 24 But that you may know that the Son of Man has authority on earth to forgive sins”—he said to the man who was paralyzed—“I say to you, rise, pick up your bed and go home.” 25 And immediately he rose up before them and picked up what he had been lying on and went home, glorifying God. 26 And amazement seized them all, and they glorified God and were filled with awe, saying, “We have seen extraordinary things today.”
Jesus Calls Levi
27 After this he went out and saw a tax collector named Levi, sitting at the tax booth. And he said to him, “Follow me.” 28 And leaving everything, he rose and followed him.
29 And Levi made him a great feast in his house, and there was a large company of tax collectors and others reclining at table with them. 30 And the Pharisees and their scribes grumbled at his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 31 And Jesus answered them, “Those who are well have no need of a physician, but those who are sick. 32 I have not come to call the righteous but sinners to repentance.”
A Question About Fasting
33 And they said to him, “The disciples of John fast often and offer prayers, and so do the disciples of the Pharisees, but yours eat and drink.” 34 And Jesus said to them, “Can you make wedding guests fast while the bridegroom is with them? 35 The days will come when the bridegroom is taken away from them, and then they will fast in those days.” 36 He also told them a parable: “No one tears a piece from a new garment and puts it on an old garment. If he does, he will tear the new, and the piece from the new will not match the old. 37 And no one puts new wine into old wineskins. If he does, the new wine will burst the skins and it will be spilled, and the skins will be destroyed. 38 But new wine must be put into fresh wineskins. 39 And no one after drinking old wine desires new, for he says, ‘The old is good.’” 5 5:39 Some manuscripts better
Chapter 6
Jesus Is Lord of the Sabbath
1 On a Sabbath, 6 6:1 Some manuscripts On the second first Sabbath (that is, on the second Sabbath after the first) 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.”
A Man with a Withered Hand
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.
The Twelve Apostles
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 Ministers to a Great Multitude
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.
The Beatitudes
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.
21 Blessed are you who are hungry now, for you shall be satisfied.
Blessed are you who weep now, for you shall laugh.
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.
Jesus Pronounces Woes
24 But woe to you who are rich, for you have received your consolation.
25 Woe to you who are full now, for you shall be hungry.
Woe to you who laugh now, for you shall mourn and weep.
26 Woe to you, when all people speak well of you, for so their fathers did to the false prophets.
Love Your Enemies
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 7 6:29 Greek chiton, a long garment worn under the cloak next to the skin 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.
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. 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.
Judging Others
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.”
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.
A Tree and Its Fruit
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.
Build Your House on the Rock
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. 8 6:48 Some manuscripts founded upon the rock 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.”
Footnotes
[1] 5:10 The Greek word anthropoi refers here to both men and women[2] 5:12 Leprosy was a term for several skin diseases; see Leviticus 13
[3] 5:13 Greek he
[4] 5:17 Some manuscripts was present to heal them
[5] 5:39 Some manuscripts better
[6] 6:1 Some manuscripts On the second first Sabbath (that is, on the second Sabbath after the first)
[7] 6:29 Greek chiton, a long garment worn under the cloak next to the skin
[8] 6:48 Some manuscripts founded upon the rock
Table of Contents
Introduction to Luke
Timeline
Author, Date, and Recipients
Luke was a physician (Col. 4:14) and a travel companion of the apostle Paul. He wrote this Gospel and its sequel, the book of Acts. The earliest possible date of Luke–Acts is immediately after the events that Luke recorded in Acts 28, which would have been c. A.D. 62. Both Luke and Acts are addressed to “Theophilus” (Luke 1:3; Acts 1:1), about whom nothing more is known. Luke’s broader audience consisted primarily of Gentile Christians like Theophilus who had already “been taught” (Luke 1:4) about Jesus.
Theme
The gospel is for all, Jews and Gentiles alike, since Jesus is the promised one of God as prophesied in the OT and as seen in God’s saving activity in Jesus’ life, death, and resurrection. The Christian traditions Luke’s readers have received are true; by believing in Jesus Christ, the Son of God, they will receive the promised Holy Spirit whom he gives to all who follow him.
Purpose
Luke probably had several goals in writing: (1) to assure his readers of the truth of what they had been taught; (2) to help them understand how Israel’s rejection of Jesus and the Gentiles’ entrance into the kingdom of God are part of God’s plan; (3) to clarify that Jesus did not teach that his bodily return would come immediately but that there would be a period between his resurrection and his return; and (4) to emphasize that they need not fear any mere earthly power such as Rome.
Key Themes
- God’s sovereign rule over history (13:33; 22:22, 42).
- The arrival and actual presence (though not yet the completion) of the kingdom of God (11:2; 17:20–21; 21:34–36).
- The coming and presence of the Holy Spirit for Jesus and his followers (1:15–17, 35; 2:25–27; 3:16, 22; 4:1, 18; 24:49).
- The great reversal taking place in the world, in which the first are becoming last and the last are becoming first, the proud are being brought low and the humble are being exalted (1:48; 6:20–26; 13:30; 14:11).
- Believers are to live a life of prayer and practice good stewardship with their possessions (6:12; 9:28–29; 11:1–4; 12:33–34; 18:1; 22:40).
- The danger of riches (6:20–26; 8:14; 12:13–21; 16:10–13, 19–31).
Outline
- The Prologue (1:1–4)
- The Infancy Narrative (1:5–2:52)
- Preparation for the Ministry of Jesus (3:1–4:15)
- The Ministry of Jesus in Galilee (4:16–9:50)
- The Journey to Jerusalem (9:51–19:27)
- The Ministry of Jesus in Jerusalem (19:28–21:38)
- The Suffering and Death of Jesus (22:1–23:56)
- The Resurrection of Jesus (24:1–53)
The Setting of Luke
The events in the book of Luke take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.
Fact: Pharisees
The Pharisees may have originated from the Hasidim, Jewish separatists who fought for independence in the Maccabean Revolt. Unlike the Sadducees, who controlled the Jewish high court, the Pharisees were heavily involved in the local synagogues. They were popular with the people, but Jesus challenged them on many points.
Fact: The Golden Rule
The Golden Rule. In 6:31, Jesus teaches that his followers should treat others as they want to be treated. This is known as “the Golden Rule,” and it is a good summary of OT teaching (Matt. 7:12). Since God is kind and merciful, his children should be too (Luke 6:32–36).
Jesus’ Ministry in Galilee
Jesus spent most of his life and ministry in the region of Galilee, a mountainous area in northern Palestine. Jesus grew up in the small hill town of Nazareth, about 3.5 miles (5.6 km) south of the Gentile administrative center of Sepphoris. Soon after he began his public ministry, Jesus relocated to Capernaum on the Sea of Galilee. By Jesus’ time, a thriving fishing industry had developed around the Sea of Galilee, and several of Jesus’ disciples were fishermen.
Parallels in the Ministries of Jesus, Peter, and Paul in Luke–Acts
Luke shows Peter and Paul continuing the ministry of Jesus in the book of Acts. Representative examples are cited on the chart below.
| Type of Ministry | Jesus | Peter | Paul |
|---|---|---|---|
| Preaching that the OT is fulfilled in Jesus the Messiah | Luke 4; 24 | Acts 2; 3 | Acts 13; 17 |
| Casting out unclean spirits | Luke 4:31–37 | Acts 5:16 | Acts 16:16–18 |
| Healing the lame | Luke 6:6–11 | Acts 3:1–10 | Acts 14:8–10 |
| Raising the dead | Luke 7:11–17 | Acts 9:36–43 | Acts 20:7–12 |
| Healing by a touch, a shadow, or cloths | Luke 8:42–48 | Acts 5:15 | Acts 19:11–12 |
The Twelve Apostles*
| Matthew 10:2–4 | Mark 3:16–19 | Luke 6:14–16 | John (various verses) | Acts 1:13 |
|---|---|---|---|---|
| 1. Simon, who is called Peter | 1. Simon (to whom he gave the name Peter) | 1. Simon, whom he named Peter | Simon Peter (1:40–42) | 1. Peter |
| 2. Andrew his [Simon Peter’s] brother | 4. Andrew | 2. Andrew his [Simon Peter’s] brother | Andrew, Simon Peter’s brother (1:40) | 4. Andrew |
| 3. James the son of Zebedee | 2. James the son of Zebedee | 3. James | unnamed son of Zebedee (21:2) | 3. James |
| 4. John his [James’s] brother | 3. John the brother of James | 4. John | unnamed son of Zebedee (21:2) | 2. John |
| 5. Philip | 5. Philip | 5. Philip | Philip of Bethsaida (1:43–44) | 5. Philip |
| 6. Bartholomew | 6. Bartholomew | 6. Bartholomew | Nathanael of Cana (1:45–49; 21:2)** | 7. Bartholomew |
| 7. Thomas | 8. Thomas | 8. Thomas | Thomas called the Twin (11:16) | 6. Thomas |
| 8. Matthew the tax collector | 7. Matthew (Levi, son of Alphaeus, a tax collector, 2:14) | 7. Matthew (Levi, tax collector, 5:27) | 8. Matthew | |
| 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | |
| 10. Thaddaeus | 10. Thaddaeus | 11. Judas the son of James | Judas (not Iscariot) (14:22) | 11. Judas the son of James |
| 11. Simon the Zealot | 11. Simon the Zealot | 10. Simon who was called the Zealot | 10. Simon the Zealot | |
| 12. Judas Iscariot | 12. Judas Iscariot | 12. Judas Iscariot | Judas the son of Simon Iscariot (6:71) | 12. Matthias replaces Judas [who had died] (Acts 1:26) |
*Others in the NT are regarded as apostles besides the Twelve, notably James the brother of Jesus (Acts 15:12–21; 1 Cor. 15:7; Gal. 1:19), Paul (Acts 14:4, 14; 1 Cor. 9:1; 15:8–9), and Barnabas (Acts 14:4, 14).
**Nathanael is probably Bartholomew, since he is closely associated with Philip. He is certainly not Levi/Matthew, who already has two names and who was from Capernaum. It is possible but unlikely that he is Thaddeus/Judas or Simon the Zealot.
John the son of Zebedee
John the son of Zebedee was one of Jesus’ 12 disciples, along with his brother James. John was a fisherman. He and James were in business with fellow disciples Simon Peter and Andrew (Luke 5:10). John was a close friend of Jesus and one of the inner circle of disciples. He is probably “the other disciple” (John 18:16) and “the one whom Jesus loved” (20:2). This “other disciple” reclined next to Jesus at the Last Supper (13:23). He stood at the foot of the cross, where Jesus entrusted his mother Mary to John’s care (19:26–27). Along with Peter he witnessed the empty tomb on the first Easter morning (20:2–10). He also talked with the resurrected Jesus (21:7, 20). In addition to the Gospel bearing his name, John wrote the books of 1, 2 and 3 John, and Revelation. (John 13:23)
Luke 5:1 lake of Gennesaret. The Sea of Galilee.
Luke 5:3 Getting into one of the boats . . . he . . . taught. Compare Mark 4:1–2.
Luke 5:8–9 astonished. At this point, Peter understands that God is working through Jesus. Later, he will come to a deeper understanding (see Mark 8:29). Only after the resurrection will Peter and the other disciples fully understand who Jesus is (Luke 24:31, 36–43, 52).
Luke 5:10 Do not be afraid. See 1:13. Catching men builds on the analogy of catching fish. It means bringing people into the kingdom of God (see also ESV footnote).
John the son of Zebedee
John the son of Zebedee was one of Jesus’ 12 disciples, along with his brother James. John was a fisherman. He and James were in business with fellow disciples Simon Peter and Andrew (Luke 5:10). John was a close friend of Jesus and one of the inner circle of disciples. He is probably “the other disciple” (John 18:16) and “the one whom Jesus loved” (20:2). This “other disciple” reclined next to Jesus at the Last Supper (13:23). He stood at the foot of the cross, where Jesus entrusted his mother Mary to John’s care (19:26–27). Along with Peter he witnessed the empty tomb on the first Easter morning (20:2–10). He also talked with the resurrected Jesus (21:7, 20). In addition to the Gospel bearing his name, John wrote the books of 1, 2 and 3 John, and Revelation. (John 13:23)
Luke 5:12 leprosy. See note on Matt. 8:2–3. The term included a variety of serious skin diseases, not just what is today called “leprosy” (Hansen’s disease). fell on his face. A position of reverence (see Luke 17:16).
Luke 5:13 be clean. Jesus is not made unclean by touching the leper. Instead, the leper is cleansed by Jesus’ touch.
Luke 5:14 tell no one. Jesus does not want to draw crowds who come simply for the sake of miracles. go . . . to the priest as Moses commanded (Lev. 14:2–32). This was to serve as a proof to them, that is, the people (and probably the priests as well). The healed leper is brought back into full fellowship in the Jewish community.
Luke 4:16–5:16 Jesus began his ministry by preaching in his hometown of Nazareth. Soon thereafter he was preaching in many places, healing many people, and calling disciples to work with him.
Luke 5:16 Would withdraw . . . and pray could also be translated “was regularly withdrawing . . . and praying.”
Luke 5:19 they went up on the roof. Houses in ancient Palestine often had external stairs leading up to a flat roof. through the tiles. Evidence suggests that tiles were sometimes used for roofs, perhaps on homes of the wealthy. Typical mud roofs were made from slabs of mud baked in the sun, and Luke may have called these “tiles.”
Luke 5:20 Their faith probably refers to the faith of the friends who brought the paralytic to Jesus, but it may include the faith of the paralytic as well. your sins are forgiven. Jesus is announcing that he has the authority to forgive sins.
Fact: Pharisees
The Pharisees may have originated from the Hasidim, Jewish separatists who fought for independence in the Maccabean Revolt. Unlike the Sadducees, who controlled the Jewish high court, the Pharisees were heavily involved in the local synagogues. They were popular with the people, but Jesus challenged them on many points.
Luke 5:21–22 The scribes and the Pharisees are often paired together in the Gospels (see note on Matt. 5:20). Jesus does not deny that God alone can forgive sins. Jesus perceived their thoughts, an indication of divine omniscience (compare Matt. 9:4; Mark 2:8).
Luke 5:23–24 It is easier to say that a person’s sins are forgiven (which cannot be disproved) than to claim to be able to tell him to rise up and walk (which can be disproved). Jesus’ healing of the paralytic thus serves as proof (that you may know) that he, as the Son of Man, has the authority to forgive sins. (On “Son of Man,” see notes on Matt. 8:20; Mark 2:10.)
Luke 5:27–28 tax collector. In Palestine, tax collectors represented the Roman government. Their own people hated them because they often charged extra taxes and took the money for themselves (see 19:8). In Matt. 9:9, Levi is called “Matthew.” Follow me. An invitation to a total commitment to Christ.
Luke 5:31–32 Jesus compares those who are well to those who are righteous, and those who are sick to sinners.
Luke 5:33–34 Can (they) fast while the bridegroom is with them? Jesus refers to himself as the bridegroom. In the OT, God the Father was the bridegroom (see Isa. 62:5; Hos. 2:19–20). On fasting, see note on Matt. 6:16–18.
Luke 5:35 When the bridegroom is taken away refers to Jesus’ death. In those days refers to the time between Jesus’ death and resurrection, and also after he has returned to heaven. During those times, fasting will be appropriate for his followers.
Luke 5:36–39 A new patch cannot be put on an old garment. It will shrink when it is washed, and then tear. Also, one does not put new wine into old wineskins. New, fermenting wine would stretch the old, inelastic wineskins and cause them to burst. No one is best understood as a criticism of the Pharisees. Jesus says they favor the past and reject the arrival of the kingdom.
Luke 6:1 On a Sabbath . . . plucked and ate some heads of grain. The law permitted this (Deut. 23:24–25). Rubbing them removed the outer chaff.
Luke 6:2 Some . . . Pharisees considered plucking grain on the Sabbath to be work and therefore forbidden. You (plural) includes Jesus in his disciples’ activity; a teacher was responsible for his disciples’ actions.
Luke 6:3–4 what David did. The Sabbath is not mentioned in 1 Sam. 21:1–6, but the point is that David did something not lawful (see Lev. 24:5–9) by eating the bread of the Presence. Jesus points out that both David and his followers did this because of David’s authority (see notes on Matt. 12:4; Mark 2:25–26). If David can do this, then David’s Lord (compare Luke 20:41–44) and his followers can certainly do something that meets a human need even though it violated the Pharisees’ interpretation of the law.
Luke 6:5 The Son of Man ultimately rules over and interprets the Sabbath. See note on Mark 2:27–28.
Luke 6:8 he knew their thoughts. An indication of divine omniscience.
Luke 6:10 Stretch out your hand. Jesus did not do anything in this situation that could be called “work.” He simply spoke a word. Nor did the disabled man do any forbidden “work,” for he simply stretched out his hand. his hand was restored. This is proof that Jesus is lord of the Sabbath (see v. 5).
Luke 5:17–6:11 Luke returns to the theme of opposition to Jesus (see 4:28–30) with five accounts of controversy (compare Mark 2:1–3:6).
Luke 6:11 What they might do to Jesus foreshadows his suffering and death.
Parallels in the Ministries of Jesus, Peter, and Paul in Luke–Acts
Luke shows Peter and Paul continuing the ministry of Jesus in the book of Acts. Representative examples are cited on the chart below.
| Type of Ministry | Jesus | Peter | Paul |
|---|---|---|---|
| Preaching that the OT is fulfilled in Jesus the Messiah | Luke 4; 24 | Acts 2; 3 | Acts 13; 17 |
| Casting out unclean spirits | Luke 4:31–37 | Acts 5:16 | Acts 16:16–18 |
| Healing the lame | Luke 6:6–11 | Acts 3:1–10 | Acts 14:8–10 |
| Raising the dead | Luke 7:11–17 | Acts 9:36–43 | Acts 20:7–12 |
| Healing by a touch, a shadow, or cloths | Luke 8:42–48 | Acts 5:15 | Acts 19:11–12 |
Luke 6:12 he went . . . to pray. Luke alone mentions Jesus praying before choosing the apostles. All night shows the importance Jesus placed on prayer.
Luke 6:14 Simon, whom he named Peter. The most prominent disciple heads each listing of the disciples. From now on, Luke will use the name “Peter” (except in 22:31 and 24:34). Andrew, the brother of Peter, is also mentioned in Acts 1:13. James and John. A second set of brothers, who were also Galilean fishermen (Luke 5:10–11) and partners (5:7) of Peter and Andrew. Philip. From Bethsaida, the same city (or birthplace) as Peter and Andrew (John 1:44). Bartholomew is a family name that occurs in each of the lists of disciples in the Synoptic Gospels. He is probably the same person as Nathanael listed in John’s Gospel (see note on John 1:45).
Luke 6:15 Matthew. See 5:27. Thomas. Called the “Twin” in John 11:16; 20:24; 21:2. James the son of Alphaeus. Not to be confused with James the brother of John, James the brother of Jesus, or the James of Mark 15:40. Simon . . . the Zealot. The Zealots were political activists opposed to Roman rule. Apart from Jesus’ influence on their lives, Matthew (as a tax collector working for Rome) and Simon (as a Zealot, seeking to overthrow Rome) would have disliked each other.
Luke 6:16 Judas the son of James does not appear in the parallel accounts in Matt. 10:3 and Mark 3:18. In his place is “Thaddaeus,” which is probably his other name (many of the apostles had double names). The name for the other Judas was qualified by Iscariot, which probably means “man from Kerioth,” a town in Judea (see John 6:71; 13:26). who became a traitor. See Luke 22:3–6, 47–48; Acts 1:16–20.
The Twelve Apostles*
| Matthew 10:2–4 | Mark 3:16–19 | Luke 6:14–16 | John (various verses) | Acts 1:13 |
|---|---|---|---|---|
| 1. Simon, who is called Peter | 1. Simon (to whom he gave the name Peter) | 1. Simon, whom he named Peter | Simon Peter (1:40–42) | 1. Peter |
| 2. Andrew his [Simon Peter’s] brother | 4. Andrew | 2. Andrew his [Simon Peter’s] brother | Andrew, Simon Peter’s brother (1:40) | 4. Andrew |
| 3. James the son of Zebedee | 2. James the son of Zebedee | 3. James | unnamed son of Zebedee (21:2) | 3. James |
| 4. John his [James’s] brother | 3. John the brother of James | 4. John | unnamed son of Zebedee (21:2) | 2. John |
| 5. Philip | 5. Philip | 5. Philip | Philip of Bethsaida (1:43–44) | 5. Philip |
| 6. Bartholomew | 6. Bartholomew | 6. Bartholomew | Nathanael of Cana (1:45–49; 21:2)** | 7. Bartholomew |
| 7. Thomas | 8. Thomas | 8. Thomas | Thomas called the Twin (11:16) | 6. Thomas |
| 8. Matthew the tax collector | 7. Matthew (Levi, son of Alphaeus, a tax collector, 2:14) | 7. Matthew (Levi, tax collector, 5:27) | 8. Matthew | |
| 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | |
| 10. Thaddaeus | 10. Thaddaeus | 11. Judas the son of James | Judas (not Iscariot) (14:22) | 11. Judas the son of James |
| 11. Simon the Zealot | 11. Simon the Zealot | 10. Simon who was called the Zealot | 10. Simon the Zealot | |
| 12. Judas Iscariot | 12. Judas Iscariot | 12. Judas Iscariot | Judas the son of Simon Iscariot (6:71) | 12. Matthias replaces Judas [who had died] (Acts 1:26) |
*Others in the NT are regarded as apostles besides the Twelve, notably James the brother of Jesus (Acts 15:12–21; 1 Cor. 15:7; Gal. 1:19), Paul (Acts 14:4, 14; 1 Cor. 9:1; 15:8–9), and Barnabas (Acts 14:4, 14).
**Nathanael is probably Bartholomew, since he is closely associated with Philip. He is certainly not Levi/Matthew, who already has two names and who was from Capernaum. It is possible but unlikely that he is Thaddeus/Judas or Simon the Zealot.
Luke 6:18–19 For the distinction between disease and demon possession, see 4:40–41. sought to touch. Compare 8:44–47; 18:15. For the association of power and healing, see 5:17.
Luke 6:20 Blessed are you who are poor. In the OT, “the poor” frequently referred to the faithful poor who depended on God. Jesus is not saying that poverty in itself is a state of blessing. It is a blessing only when accompanied by trust in God. for yours is the kingdom of God. Such people belong to the kingdom and will receive the blessings of the kingdom (see note on Matt. 5:3).
Luke 6:21 In a way similar to the previous verse (see note), you who are hungry refers to those among Jesus’ disciples who are physically hungry and also hungry for God’s help and presence. (Compare Matt. 5:6.) Now implies that the hunger will not last forever, for you shall be satisfied. God will supply their needs, first with his abundant presence in this life (Ps. 107:9) and then also with meeting their physical needs. This could happen in this age (Mark 10:30; James 2:15–17), but it will certainly happen in the age to come (Luke 13:29). who weep now. See “mourn” in Matt. 5:4 and note. “Now” indicates that, when God’s kingdom is fully established, he will wipe away every tear (Rev. 21:4).
Luke 6:20–23 See note on Matt. 5:3–12. The Beatitudes mentioned here are not conditions for entering the kingdom of God but blessings pronounced on those who have already entered. The main theme of the Beatitudes and the following “woes” involves the “great reversal” (see Introduction: Key Themes). On the relationship between this “Sermon on the Plain” (Luke 6:20–49) and the “Sermon on the Mount” (Matthew 5–7), see note on Matt. 5:1–7:29.
Luke 6:24 you who are rich. Those who delight in and trust the things of this life more than God (see 1:53; 12:13–21; also see notes on James 2:1–7; 5:1–6).
Luke 6:25 You who laugh now refers to the mocking laughter of the arrogant rich, who care little for others or for God. They shall mourn and weep when God’s judgment comes.
Luke 6:26 False prophets were well spoken of, for they prophesied what people wanted to hear. This is a warning against seeking the approval of the world rather than being faithful to God.
Luke 6:28 The ability to bless those who curse you depends on trust in God’s care and direction of life’s events.
Luke 6:29 strikes you on the cheek. An insulting slap (see note on Matt. 5:39). Offer the other also is not intended as a command for every circumstance or as a prohibition against governments using military or police force. takes away your cloak. Believers will often be subject to abuse or taken advantage of, but they are to face such rejection by being generous and compassionate rather than by retaliating.
Luke 6:30 Christians should help those who are truly needy. They are not required to give foolishly (see Matt. 7:6), to give to a lazy person who is not in need (2 Thess. 3:10), or to give where giving would do more harm than good.
Luke 6:31 The “Golden Rule”; compare Matt. 7:12.
Fact: The Golden Rule
The Golden Rule. In 6:31, Jesus teaches that his followers should treat others as they want to be treated. This is known as “the Golden Rule,” and it is a good summary of OT teaching (Matt. 7:12). Since God is kind and merciful, his children should be too (Luke 6:32–36).
Luke 6:37–38 Judge not . . . condemn not. Literally, “Stop judging . . . condemning.” Jesus is not ruling out the legitimate use of discernment, church discipline, and law courts. Rather, he is teaching against focusing on other people’s faults (see notes on Matt. 7:1–5). be judged . . . condemned (by God). Forgive and give go beyond not judging and not condemning to seeking the positive well-being of others. For with the measure you use it will be measured back to you. Compare Matt. 7:2; Mark 4:24.
Luke 6:39 The parable speaks of being blind to one’s own faults while judging others (compare Rom. 2:19–21).
Luke 6:40 A disciple is not above his teacher. A disciple’s goal is to be like his master.
Luke 6:41–42 speck . . . log. Christians should not condemn others for things they themselves are guilty of doing.
Luke 6:43–45 This teaching can be taken in either of two ways. First, observing good and bad fruit allows one to judge wisely in dealing with others (v. 42). Second, it applies to the disciples themselves. The fruit of a bad tree is judging and condemning others (vv. 39–42). The fruit of a good tree is forgiving, giving to others, and loving one’s enemies (vv. 37–38; compare 8:8, 15; 13:6–9). out of the abundance of the heart his mouth speaks. The true nature of people’s hearts can often be seen when they speak without thinking.
Luke 6:12–49 Jesus appoints 12 apostles, then gives extended teaching to a large group of disciples, including what is often called the “Sermon on the Plain” (vv. 20–49; compare the “Sermon on the Mount,” Matthew 5–7).
Listen to the Podcast
Listen NowDive Deeper | Luke 5-6
In Luke 5-6, it is made clear to us that, as Christians, our lives should look different from that of an unbeliever. Each of our lives is built on a foundation that either produces good or bad fruit. You might be thinking, well, I am a good person, I do the right things, and I think my life is marked by "good" fruit. But sadly, this is where most of us go wrong. We must understand that there is no good within us, besides the Lord.
"I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing." (John 15:5) This verse demonstrates that the only good in us is the work of the Lord. If our foundation is not built on the roots of the Father, our fruit will be evil. Acknowledging that the Lord is the only way to produce righteous fruit begins the gift of bearing good fruit.
In Luke 6:45 we read, "out of the abundance of the heart his mouth speaks." Our words truly do matter because they speak life or death, which is most often a reflection of the heart. Our words have an influence on those around us and can often communicate to others the kind of person we are. If our words are spoken with the same kind of hatred that the world has, how will people know that we have been changed through Jesus Christ?
If our life is built on the foundation of the Lord, our words, actions, and thoughts will all be changed according to how the Lord desires us to live.
This month's memory verse
"I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing."
– John 15:5
Discussion Questions
1. Does your life look different from the unbelievers around you? If not, how can you take steps toward obeying the Lord?
2. Do your words speak life or death to those around you? Would your community agree?
3. Is there a foundation other than the Lord that you find yourself relying on?