This occasion, apparently belonging to the
same sabbath as the incident preceding in our Gospel, of the blame laid ostensibly on the disciples of Christ, really on himself, on account of their plucking the ears of corn on the sabbath day, did really belong, as we learn from the account or' St. Luke, to the following sabbath. The present passage, it may also be observed, is one of those which most fully illustrate the advantage of comparing with one another the accounts of the three synoptic evangelists. There is double or tenfold advantage in doing this when the first comparison seems simply to show
variations, but the task does not come to its end before those very variations are shown to corroborate and to complete the account. Thus,
e.g., the narratives of St. Mark and St. Luke would at the beginning of them actually seem to proceed on the very showing for part of their efficacy that the enemies of Christ had
not asked Christ in the first instance the question of shallow cleverness only, "Is it lawful to heal on the sabbath day?" But the words at the close of St. Luke's account, that Jesus said, "I will ask
you one thing," make all plain and certain. Again, the mention on the part of St. Mark of the righteous "anger" of Christ adds an important touch to the scene, and fills the gap in St. Luke following the words, "And looking round about upon them all;" and find their place in St. Matthew after the word "then" in ver. 13. Notice -
I. THE BARE SHIFTS TO WHICH THE DISPOSITION AND THE WICKED WISH "TO ACCUSE" TEMPT MEN TO RESORT.
II. HOW THE SIMPLEST SUBSTITUTION OF A PLAIN WORD FOR AN AMBIGUOUS WILL BE SUFFICIENT TO CONFOUND ALIKE THE CASE AND THE FACE OF MEN WITH THIS SORT OF EVIL IN THEIR HEART. FOR THE WORD "TO HEAL," JESUS OFFERS THE ALTERNATIVE'S "TO DO GOOD" AND "TO SAVE LIFE," AND THEY HAVE TO BE ACCEPTED. FOR THE SUPPRESSED "NOT TO HEAL" JESUS OFFERS THE ALTERNATIVES "TO DO EVIL" AND "TO KILL." AND THE TRIUMPHANT VICTORY IS HIS, WITHOUT ANOTHER SENTENCE.
III. HOW ALL ENMITY, ALL MALIGNITY, ALL SMALLEST PASSIONS RAGING ROUND ABOUT, AND DEEP JUST ANGER KINDLED IN THE HEART AND LOOK AND WORD OF JESUS, NONE THE LESS LEAVE UNHURT, UNPOISONED, UNTOUCHED, EVEN UNDELAYED, THE FLOWING FORTH OF HIS PITY, MERCY, POWER, AS SAVIOUR, - FOR THE SUFFERER HIMSELF. - B.
And it came to pass on the second Sabbath after the first, that He went through the corn-fields.
This is a very difficult phrase, and all explanations of it must be conjectural, as there is apparently no Sabbath designated by this name in any Rabbinical writing. One of the two following explanations seems most likely:
1. Either that it was the Sabbath which occurred during the Octave of Pentecost — the greatest Sabbath of the year being the Passover Sabbath ("that Sabbath day was an high day" — John 19:31); and the one occurring at the next greatest feast, that of Pentecost, would be the next greatest, or next-first, or "second-first," the Passover Sabbath being the first-first, or by far the greatest. The feast of Tabernacles would be the third.
2. But very many take it to be a Sabbath at the Passover, either the first Sabbath after the second day of that festival, from which the Sabbaths to Pentecost are numbered, or the last day of the feast, which was to be observed as a Sabbath. Whichever of these is the true meaning, it appears to me that St. Luke does not designate this day as the second-first, to mark the date when the transaction occurred, but to mark the peculiar holiness of the day. The disciples were, in their estimation, breaking no ordinary Sabbath, but one of the most sacred of all.
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That Sunday of my childhood; the marvellous stillness of that day over all Lichfield town hill; that wondrous ringing of the bell; the strange interpretation that my young imagination gave to the crowing of the cock and to the singing of the birds; that wondering look which I used to have into things; that strange lifting half-way up into inspiration, as it were; that sense of the joyful influence that sometimes brooded down like a stormy day, and sometimes opened up like a gala-day in summer on me, made Sunday a more effectually marked day than any other of all my youthful life, and it stands out as clear as crystal until this hour. It might have been made happier and better if there had been a little more adaptation to my disposition and my wants; but, with all its limitations, I would rather have the other six days of the week weeded out of my memory than the Sabbath of my childhood. And this is right. Every child ought to be so brought up in the family, that when he thinks of home the first spot on which his thought rests shall be Sunday, as the culminating joy of the house-hold.
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The
Mayflower a name now immortal, had crossed the ocean. It had borne its hundred passengers over the vast deep, and after a perilous voyage had reached the bleak shores of New England, in the beginning of winter. The spot which was to furnish a home and a burial-place was now to be selected. The shallop was unshipped, but needed repairs, and sixteen weary days elapsed before it was ready for service. Amidst ice and snow it was then sent out, with some half a dozen pilgrims, to find a suitable place where to land. The spray of the sea, says the historian, froze on them, and made their clothes like coats of iron. Five days they wandered about, searching in vain for a suitable landing-place, a storm came on; the snow and the rain fell; the sea swelled; the rudder broke; the mast and the sail fell overboard. In this storm and cold, without a tent, a house, or the shelter of a rock, the Christian Sabbath approached, the day which they regarded as holy unto God; a day on which they were not to "do any work." What should be done? As the evening before the Sabbath drew on they pushed over the surf, entered a fair sound, sheltered themselves under the lee of a rise of land, kindled a fire, and on that little island they spent the day in the solemn worship of their Maker. On the next day their feet touched the rock, now sacred as the place of the landing of the pilgrims. Nothing more strikingly marks the character of this people than this act, and I do not know that I could refer to a better illustration, even in their history, showing that theirs was the religion of principle, and that this religion made them what they were.
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There are many lessons that the corn-fields teach. The world, children, is one great cornfield, and you are growing in it. Now a question arises, are you growing there as corn, or as the poppy, the cockle, and the blue-bottle? Whoever passes by, through the corn-fields, sees the purple flower, and admires it. But the farmer loves it not, for its seeds contain a noxious element, which greatly injures the corn around, and fills his flour with black specks. When ripe, the capsule contains black glossy aromatic seeds, and in them is the mischievous saponine. While the wheat has been ripening wholesome grain, the corn-cockle has been maturing poisonous seeds. Both plants drank of the same dew, basked in the same sunlight, were fanned by the same breezes; the wheat made little show of flower, but has produced a precious grain; the cockle blazed with beauty, and ripens an injurious seed. I would have you, children, make up your minds early what you are going to be in God's field, wheat or poppies; whether you are going to yield grain or blossom; whether you will be profitable or ornamental. I speak first to you girls. You will be called to live in the world, and to be, to some extent, ornaments in it. You will dress more gaily than boys, wear smart gowns, and ribbons, and feathers, whereas boys will clothe themselves in sober colours. There is, therefore, much more danger in your growing up to be cockle, and poppy, and blue-flower. I think that all the most showy flowers are without edible fruit. Dress modestly, becomingly, and prettily, against that there is no law; but as you value all that is holy, all that is eternal, do not let dress occupy your thoughts. There was a Duke of Tyrol, who went by the name of Frederick with the Empty Pockets. He had a little money in the coffer, so he spent it all in gilding the roof of the balcony that overhung the public square in Innsbruck. It is there still, with some of the gold still adhering to the tiles. There are plenty of men who act like Frederick with the Empty Pockets; all they have is laid on as exterior gilding, everything goes in making a great display. If they have money, it is exhibited in the most offensive and vulgar profusion; if they have a little learning, it is lugged in by the ears on all occasions; if they have some position it is made the most of. Gathered in bundles to be burned! Yes, that is the terrible end of the weed. The great lesson that I wish to impress on you, children, to day, is, to live for the future, and not for the present; to be concerned what fruit you shall bring forth, not what show you shall make.
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We should naturally wish to know how a Divine Being would argue with men. We should expect that His arguments would be clear, convincing, and unanswerable, and, consequently, of that kind best adapted to the subject. In such expectation we shall not be disappointed.
1. Against the opinions of the Pharisees respecting the Sabbath, our Saviour's first argument was taken from the example of David. David, by partaking of the shew-bread, had broken a positive law; but the disciples of Jesus had violated no law.
2. The second argument is still more pointed. The priests in the temple service did not observe rest on the Sabbath; for, according to the strict letter of the law, their duties could not be performed without violating the Sabbath; yet no blame was attached to them.
3. The third argument advances a step higher. God prefers the duties of humanity to positive commandments, when it is impossible to observe both these. Therefore, even if the plucking and eating of ears of corn on the Sabbath had been prohibited, the mercy of God would have overlooked it in a case of necessity.
4. The fourth argument was, that the Sabbath was made for man; therefore it was lawful to do good on the Sabbath. Thus we see that, according to our Saviour, no act of necessity nor of mercy is a breach of the Sabbath.
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People
Alphaeus,
Andrew,
Bartholomew,
David,
James,
Jesus,
John,
Judas,
Matthew,
Peter,
Philip,
Simon,
Thomas,
ZelotesPlaces
Galilee,
Jerusalem,
Judea,
Sidon,
TyreTopics
Communed, Discuss, Discussed, Filled, Full, Fury, Madness, Rage, Speaking, Spoke, Talked, Talking, Themselves, WrathOutline
1. Jesus reproves the Pharisees;12. chooses apostles;17. heals the diseased;20. preaches to his disciples before the people: the beattitudes;27. Love your Enemy37. Do not Judge43. A Tree and Its Fruit46. The House on the RockDictionary of Bible Themes
Luke 6:11 2012 Christ, authority
2545 Christ, opposition to
2570 Christ, suffering
5496 revenge, examples
5817 conspiracies
5964 temper
7552 Pharisees, attitudes to Christ
8729 enemies, of Christ
Luke 6:1-11
5381 law, letter and spirit
Luke 6:5-11
7430 Sabbath, in NT
Luke 6:6-11
7552 Pharisees, attitudes to Christ
8442 good works
Luke 6:7-11
7464 teachers of the law
Library
Laws of the Kingdom
'And He lifted up His eyes on His disciples, and said, Blessed be ye poor: for yours is the kingdom of God, 21. Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. 22. 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. 23. Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven: for in the …
Alexander Maclaren—Expositions Of Holy ScriptureThree Condensed Parables
'And why beholdest thou the mote that is in thy brother's eye, but perceiveth not the beam that is in thine own eye? 42. 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. 43. For a good tree bringeth not forth corrupt fruit; neither doth a …
Alexander Maclaren—Expositions Of Holy Scripture
Our Deserts
LUKE vi. 36-38. 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. One often hears complaints against this world, and against mankind; one hears it said …
Charles Kingsley—The Good News of God
Sermon for the Fourth Sunday after Trinity
(From the Gospel for the day) This sermon telleth us of four measures that shall be rendered unto man, and of two grades of a godly life, and how we ought to love our neighbour. Luke vi. 36-42. WE read in the Gospel for this day that our Lord Jesus Christ said: "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, …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler
The Blessing of Mercy,
(Fourth Sunday after Trinity.) S. LUKE vi. 36. "Be ye therefore merciful, as your Father also is merciful." "Mercy" is the one great cry of human nature. We dare not ask for justice, we can only plead for mercy. David, after his great sins, could utter nothing but the mournful cry, the model for all penitent sinners, "Have mercy upon me, O God, after Thy great goodness." The publican standing afar off, and looking at his faults, and not at his virtues, offers the pattern prayer for all men, "Lord, …
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2
Rash Decisions.
4th Sunday after Trinity. S. Luke vi. 37. "Judge not--condemn not--forgive." INTRODUCTION.--Our Lord here condemns all rash judgments. We know not the motives of other men's actions, and therefore have no right to pass a sweeping condemnation upon them. From our ignorance, we ought to be cautious and merciful in our judgments, and from our own weakness, we should be forgiving to those who have trespassed against us. Rash judgments arise from pride. It is because we are puffed up with a high opinion …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent
The Reward of Obedience.
Blessed are the merciful, for they shall obtain mercy.' 'Blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets which were before you.'--Matthew, v. 7, 10 11, 12. Mercy cannot get in where mercy goes not out. The outgoing …
George MacDonald—Hope of the Gospel
"Be Doers of the Word. "
I want to remind you again that the mission of this little volume is to teach you how to live. The life beyond depends on the life here. Let me emphasize what I have repeatedly said before: to live as we should, we must live by every word of God. To live by every word of God is not only to hear it but also to do it. We have learned that, in order to enter the city of God and eat of the tree of life, we must do his commandments, and also that it is not "every one that sayeth, Lord, Lord, that shall …
C. E. Orr—How to Live a Holy Life
The Golden Rule of Life.
"And as ye would that men should do to you, do ye also to them like wise." Luke 6:31. This is a good rule for every-day living. It is known throughout the Christian world as "The Golden Rule." It has great depths. It contains more no doubt than any of us comprehend. But let us study it for a moment. We might divide it into two rules: First, Do good to all; second, Do harm to none. We would that all men should do us good, and we would that none should do us harm. But if we would see the greater depths …
C. E. Orr—How to Live a Holy Life
That all Hope and Trust is to be Fixed in God Alone
O Lord, what is my trust which I have in this life, or what is my greatest comfort of all the things which are seen under Heaven? Is it not Thou, O Lord my God, whose mercies are without number? Where hath it been well with me without Thee? Or when could it be evil whilst Thou wert near? I had rather be poor for Thy sake, than rich without Thee. I choose rather to be a pilgrim upon the earth with Thee than without Thee to possess heaven. Where Thou art, there is heaven; and where Thou are not, …
Thomas A Kempis—Imitation of Christ
Judged by Fruit
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.' (Luke vi. 43, 44.) Jesus Christ, in the few sentences quoted, indicates the true secret or principle of holy living. They show that holy living works from the heart of things--beginning within--to the outside. Many judge their religion the other way about. They take up religious …
T. H. Howard—Standards of Life and Service
The Christian Assisted in Examining into his Growth in Grace.
1. The examination important.--2. False marks of growth to be avoided.--3. True marks proposed; such as--increasing love to God.--4. Benevolence to men.--5. Candor of disposition.--6. Meekness under injuries.--7. Serenity amidst the uncertainties of life.--8, 9. Humility,--especially as expressed in evangelical exercises of mind toward Christ end the Holy Spirit.--10. Zeal for the divine honor.--11. Habitual and cheerful willingness to exchange worlds when ever God shall appoint.--12. Conclusion. …
Philip Doddridge—The Rise and Progress of Religion in the Soul
We Shall not be Curious in the Ranking of the Duties in which Christian Love...
We shall not be curious in the ranking of the duties in which Christian love should exercise itself. All the commandments of the second table are but branches of it: they might be reduced all to the works of righteousness and of mercy. But truly these are interwoven through other. Though mercy uses to be restricted to the showing of compassion upon men in misery, yet there is a righteousness in that mercy, and there is mercy in the most part of the acts of righteousness, as in not judging rashly, …
Hugh Binning—The Works of the Rev. Hugh Binning
Whether Poverty of Spirit is the Beatitude which Corresponds to the Gift of Fear
Whether Poverty of Spirit is the Beatitude which Corresponds to the Gift of Fear We proceed to the twelfth article thus: 1. It seems that poverty of spirit is not the beatitude which corresponds to the gift of fear. For it was explained in Art. 7 that fear is the beginning of the spiritual life, whereas poverty of spirit pertains to the perfection of the spiritual life, according to Matt. 19:21: "If thou wilt be perfect, go and sell that thou hast, and give to the poor." Hence poverty of spirit does …
Aquinas—Nature and Grace
Whether the Beatitudes Differ from the virtues and Gifts?
Objection 1: It would seem that the beatitudes do not differ from the virtues and gifts. For Augustine (De Serm. Dom. in Monte i, 4) assigns the beatitudes recited by Matthew (v 3, seqq.) to the gifts of the Holy Ghost; and Ambrose in his commentary on Luke 6:20, seqq., ascribes the beatitudes mentioned there, to the four cardinal virtues. Therefore the beatitudes do not differ from the virtues and gifts. Objection 2: Further, there are but two rules of the human will: the reason and the eternal …
Saint Thomas Aquinas—Summa Theologica
Epistle xxxii. To Anastasius, Presbyter .
To Anastasius, Presbyter [1714] . Gregory to Anastasius, &c. That a good man out of the good treasure of his heart bringeth forth good things (Matth. xii. 35; Luke vi. 45), this thy Charity has shewn, both in thy habitual life and lately also in thy epistle; wherein I find two persons at issue with regard to virtues; that is to say, thyself contending for charity, and another for fear and humility. And, though occupied with many things, though ignorant of the Greek language, I have nevertheless sat …
Saint Gregory the Great—the Epistles of Saint Gregory the Great
Of Christian Liberty.
1. Connection of this chapter with the previous one on Justification. A true knowledge of Christian liberty useful and necessary. 1. It purifies the conscience. 2. It checks licentiousness. 3. It maintains the merits of Christ, the truth of the Gospel, and the peace of the soul. 2. This liberty consists of three parts. First, Believers renouncing the righteousness of the law, look only to Christ. Objection. Answer, distinguishing between Legal and Evangelical righteousness. 3. This first part clearly …
John Calvin—The Institutes of the Christian Religion
How the Joyful and the Sad are to be Admonished.
Admonition4. Differently to be admonished are the joyful and the sad. That is, before the joyful are to be set the sad things that follow upon punishment; but before the sad the promised glad things of the kingdom. Let the joyful learn by the asperity of threatenings what to be afraid of: let the sad bear what joys of reward they may look forward to. For to the former it is said, Woe unto you that laugh now! For ye shall weep (Luke vi. 25); but the latter hear from the teaching of the same Master, …
Leo the Great—Writings of Leo the Great
The Present Life as Related to the Future.
LUKE xvi. 25.--"And Abraham said, Son remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented." The parable of Dives and Lazarus is one of the most solemn passages in the whole Revelation of God. In it, our Lord gives very definite statements concerning the condition of those who have departed this life. It makes no practical difference, whether we assume that this was a real occurrence, or only an imaginary …
William G.T. Shedd—Sermons to the Natural Man
In the Name of Christ
"Whatsoever ye shall ask in My Name, that will I do. If ye shall ask anything in My Name, I will do it. I have appointed you, that whatsoever ye shall ask of the Father in My Name, He may give it you. Verily, verily I say unto you, whatsoever ye shall ask the Father in My Name, He will give it you. Hitherto have ye asked nothing in My Name; ask, and ye shall receive, that your joy may be full. At that day ye shall ask in My Name."--JOHN xiv. 13, 14, xv. 16, xvi. 23, 24, 26. In my name--repeated …
Andrew Murray—The Ministry of Intercession
"For as Many as are Led by the Spirit of God, they are the Sons of God. For Ye have not Received the Spirit of Bondage
Rom. viii. s 14, 15.--"For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear,", &c. Children do commonly resemble their parents, not only in the outward proportion and feature of their countenances, but also in the disposition and temper of their spirits, and generally they are inclined to imitate the customs and carriage of their parents, so that they sometimes may be accounted the very living images of such persons; …
Hugh Binning—The Works of the Rev. Hugh Binning
In the Bitter Cold of Winter the Trees Stand Bare of Leaves...
1. In the bitter cold of winter the trees stand bare of leaves, and it seems as if their life, too, had departed for ever, yet in the spring time they put forth new leaves and beautiful flowers, and the fruit begins to show itself. So was it with Me in My crucifixion and resurrection, and so it is with my faithful cross-bearers (2 Cor. iv.8-11; vi.4-10). Though they seem to be crushed and dead beneath their cross they still put forth the beautiful flowers and glorious fruits of eternal life which …
Sadhu Sundar Singh—At The Master's Feet
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