10 He looked around at them all, and said to the man, “Stretch out your hand.” He did, and his hand was restored as sound as the other.
11 But they were filled with rage, and talked with one another about what they might do to Jesus.
12 In these days, he went out to the mountain to pray, and he continued all night in prayer to God.
13 When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles:
14 Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew;
15 Matthew; Thomas; James the son of Alphaeus; Simon who was called the Zealot;
16 Judas the son of James; and Judas Iscariot, who also became a traitor.
17 He came down with them and stood on a level place, with a crowd of his disciples and a great number of the people from all Judea and Jerusalem and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases,
18 as well as those who were troubled by unclean spirits; and they were being healed.
19 All the multitude sought to touch him, for power came out of him and healed them all.
20 He lifted up his eyes to his disciples, and said: “Blessed are you who are poor, for God’s Kingdom is yours.
21 Blessed are you who hunger now, for you will be filled. Blessed are you who weep now, for you will laugh.
22 Blessed are you when men hate you, and when they exclude and mock you, and throw out your name as evil, for the Son of Man’s sake.
23 Rejoice in that day and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets.
24 “But woe to you who are rich! For you have received your consolation.
25 Woe to you, you who are full now, for you will be hungry. Woe to you who laugh now, for you will mourn and weep.
26 Woe, when men speak well of you, for their fathers did the same thing to the false prophets.
27 “But I tell you who hear: love your enemies, do good to those who hate you,
28 bless those who curse you, and pray for those who mistreat you.
29 To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don’t withhold your coat also.
30 Give to everyone who asks you, and don’t ask him who takes away your goods to give them back again.
31 “As you would like people to do to you, do exactly so to them.
32 “If you love those who love you, what credit is that to you? For even sinners love those who love them.
33 If you do good to those who do good to you, what credit is that to you? For even sinners do the same.
34 If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much.
35 But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be children of the Most High; for he is kind toward the unthankful and evil.
36 “Therefore be merciful, even as your Father is also merciful.
37 Don’t judge, and you won’t be judged. Don’t condemn, and you won’t be condemned. Set free, and you will be set free.
38 “Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you.”
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 6:10You have heard then the words of Him who says, Stretch forth your hand. That is a frequent and common cure, and you that think your hand is whole, beware lest it be contracted by avarice or sacrilege. Stretch it forth oftener to help your neighbor, to protect the widow, to save from injury him whom you see the victim of unjust attack; stretch it forth to the poor man who beseeches you; stretch it forth to the Lord, to ask pardon of your sins; as the hand is stretched forth so is it healed.
You have heard then the words of Him who says, Stretch forth your hand. That is a frequent and common cure, and you that think your hand is whole, beware lest it be contracted by avarice or sacrilege. Stretch it forth oftener to help your neighbor, to protect the widow, to save from injury him whom you see the victim of unjust attack; stretch it forth to the poor man who beseeches you; stretch it forth to the Lord, to ask pardon of your sins; as the hand is stretched forth so is it healed.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:10; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 6:24But although in the abundance of wealth many are the allurements to crime, yet many also are the incitements to virtue. Although virtue requires no support, and the offering of the poor man is more commendable than the liberality of the rich, still it is not those who possess riches, but those who know not how to use them, that are condemned by the authority of the heavenly sentence. For as that poor man is more praiseworthy who gives without grudging, so is the rich man more guilty, who ought to return thanks for what he has received, and not to hide without using it the sum which was given him for the common good. It is not therefore the money, but the heart of the possessor which is in fault.
But although in the abundance of wealth many are the allurements to crime, yet many also are the incitements to virtue. Although virtue requires no support, and the offering of the poor man is more commendable than the liberality of the rich, still it is not those who possess riches, but those who know not how to use them, that are condemned by the authority of the heavenly sentence. For as that poor man is more praiseworthy who gives without grudging, so is the rich man more guilty, who ought to return thanks for what he has received, and not to hide without using it the sum which was given him for the common good. It is not therefore the money, but the heart of the possessor which is in fault.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:24; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
Cyril of Alexandriac. 376–444Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 6:20In the Gospel according to St. Matthew it is said, Blessed are the poor in spirit, … But Luke says, Blessed are the poor, without the addition of spirit, calling those poor who despise riches. For it became those who were to preach the doctrines of the saving Gospel to have no covetousness, but their affections set upon higher things.
In the Gospel according to St. Matthew it is said, Blessed are the poor in spirit, … But Luke says, Blessed are the poor, without the addition of spirit, calling those poor who despise riches. For it became those who were to preach the doctrines of the saving Gospel to have no covetousness, but their affections set upon higher things.
Cyril of Alexandria, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:20; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Alexandria, whose teaching on Christ was accepted at the Council of Ephesus in 431.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 6:38As if he says, As when you wish to measure meal without sparing, you press it down, shake it together, and let it pour over abundantly; so the Lord will give a large and overflowing measure into your bosom. … But some one will put the subtle question, "If the return is made over abundantly, how is it the same measure?" to which we answer, that He said not, "In just as great a measure shall it be measured to you again, but in the same measure." "For he who has shown mercy, shall have mercy shown to him, and this is measuring again with the same measure; but our Lord spoke of the measure running over, because to such a one He will show mercy a thousand times.
As if he says, As when you wish to measure meal without sparing, you press it down, shake it together, and let it pour over abundantly; so the Lord will give a large and overflowing measure into your bosom. … But some one will put the subtle question, "If the return is made over abundantly, how is it the same measure?" to which we answer, that He said not, "In just as great a measure shall it be measured to you again, but in the same measure." "For he who has shown mercy, shall have mercy shown to him, and this is measuring again with the same measure; but our Lord spoke of the measure running over, because to such a one He will show mercy a thousand times.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:38; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 6:12–13He was long alone with God: He continued all night in prayer. We think one half hour a great deal to spend in the duties of the closet; but Christ continued a whole night in meditation and secret prayer. We have a great deal of business at the throne of grace, and we should take a great delight in communion with God, and by both these we may be kept sometimes long at prayer. … After he had continued all night in prayer, one would have thought that, when it was day, he should have reposed himself, and got some sleep. No, as soon as any body was stirring, he called unto him his disciples.
He was long alone with God: He continued all night in prayer. We think one half hour a great deal to spend in the duties of the closet; but Christ continued a whole night in meditation and secret prayer. We have a great deal of business at the throne of grace, and we should take a great delight in communion with God, and by both these we may be kept sometimes long at prayer. … After he had continued all night in prayer, one would have thought that, when it was day, he should have reposed himself, and got some sleep. No, as soon as any body was stirring, he called unto him his disciples.
Matthew Henry, Commentary on the Whole Bible, on 6:12–19; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Luke 6:38Into your bosom - Alluding to the mantles the Jews wore, into which a large quantity of corn might be received. With the same measure that ye mete with, it shall be measured to you again - Amazing goodness! So we are permitted even to carve for ourselves! We ourselves are, as it were, to tell God how much mercy he shall show us! And can we be content with less than the very largest measure? Give then to man, what thou designest to receive of God.
Into your bosom - Alluding to the mantles the Jews wore, into which a large quantity of corn might be received. With the same measure that ye mete with, it shall be measured to you again - Amazing goodness! So we are permitted even to carve for ourselves! We ourselves are, as it were, to tell God how much mercy he shall show us! And can we be content with less than the very largest measure? Give then to man, what thou designest to receive of God.
John Wesley, Explanatory Notes upon the New Testament, on 6:38; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Luke 6:36Be ye therefore merciful - Or, compassionate; … As God is ever disposed to give all necessary help and support to those who are miserable, so his followers, being influenced by the same spirit, are easy to be entreated, and are at all times ready to contribute to the uttermost of their power to relieve or remove the miseries of the distressed. A merciful or compassionate man easily forgets injuries; pardons them without being solicited; and does not permit repeated returns of ingratitude to deter him from doing good, even to the unthankful and the unholy.
Be ye therefore merciful - Or, compassionate; … As God is ever disposed to give all necessary help and support to those who are miserable, so his followers, being influenced by the same spirit, are easy to be entreated, and are at all times ready to contribute to the uttermost of their power to relieve or remove the miseries of the distressed. A merciful or compassionate man easily forgets injuries; pardons them without being solicited; and does not permit repeated returns of ingratitude to deter him from doing good, even to the unthankful and the unholy.
Adam Clarke, Commentary on the Holy Bible, on 6:36; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 6:20–21In the Sermon on the Mount the benediction is pronounced upon the "poor in spirit" and those who "hunger and thirst after righteousness" (Mat 5:3, Mat 5:6). Here it is simply on the "poor" and the "hungry now." In this form of the discourse, then, our Lord seems to have had in view "the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him," as these very beatitudes are paraphrased by James (Jam 2:5).
In the Sermon on the Mount the benediction is pronounced upon the "poor in spirit" and those who "hunger and thirst after righteousness" (Mat 5:3, Mat 5:6). Here it is simply on the "poor" and the "hungry now." In this form of the discourse, then, our Lord seems to have had in view "the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him," as these very beatitudes are paraphrased by James (Jam 2:5).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 6:20; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Luke 6
Luke 6:10–38, World English Bible
Luke 6 in the Bible · Told in the Story: Chapter 19, Lord of the Sabbath, Chapter 20, Blessed, Chapter 21, The House on the Rock
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 6:10You have heard then the words of Him who says, Stretch forth your hand. That is a frequent and common cure, and you that think your hand is whole, beware lest it be contracted by avarice or sacrilege. Stretch it forth oftener to help your neighbor, to protect the widow, to save from injury him whom you see the victim of unjust attack; stretch it forth to the poor man who beseeches you; stretch it forth to the Lord, to ask pardon of your sins; as the hand is stretched forth so is it healed.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:10; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 6:24But although in the abundance of wealth many are the allurements to crime, yet many also are the incitements to virtue. Although virtue requires no support, and the offering of the poor man is more commendable than the liberality of the rich, still it is not those who possess riches, but those who know not how to use them, that are condemned by the authority of the heavenly sentence. For as that poor man is more praiseworthy who gives without grudging, so is the rich man more guilty, who ought to return thanks for what he has received, and not to hide without using it the sum which was given him for the common good. It is not therefore the money, but the heart of the possessor which is in fault.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:24; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
Cyril of Alexandriac. 376–444Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 6:20In the Gospel according to St. Matthew it is said, Blessed are the poor in spirit, … But Luke says, Blessed are the poor, without the addition of spirit, calling those poor who despise riches. For it became those who were to preach the doctrines of the saving Gospel to have no covetousness, but their affections set upon higher things.
Cyril of Alexandria, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:20; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Alexandria, whose teaching on Christ was accepted at the Council of Ephesus in 431.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 6:38As if he says, As when you wish to measure meal without sparing, you press it down, shake it together, and let it pour over abundantly; so the Lord will give a large and overflowing measure into your bosom. … But some one will put the subtle question, "If the return is made over abundantly, how is it the same measure?" to which we answer, that He said not, "In just as great a measure shall it be measured to you again, but in the same measure." "For he who has shown mercy, shall have mercy shown to him, and this is measuring again with the same measure; but our Lord spoke of the measure running over, because to such a one He will show mercy a thousand times.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:38; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 6:12–13He was long alone with God: He continued all night in prayer. We think one half hour a great deal to spend in the duties of the closet; but Christ continued a whole night in meditation and secret prayer. We have a great deal of business at the throne of grace, and we should take a great delight in communion with God, and by both these we may be kept sometimes long at prayer. … After he had continued all night in prayer, one would have thought that, when it was day, he should have reposed himself, and got some sleep. No, as soon as any body was stirring, he called unto him his disciples.
Matthew Henry, Commentary on the Whole Bible, on 6:12–19; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Luke 6:38Into your bosom - Alluding to the mantles the Jews wore, into which a large quantity of corn might be received. With the same measure that ye mete with, it shall be measured to you again - Amazing goodness! So we are permitted even to carve for ourselves! We ourselves are, as it were, to tell God how much mercy he shall show us! And can we be content with less than the very largest measure? Give then to man, what thou designest to receive of God.
John Wesley, Explanatory Notes upon the New Testament, on 6:38; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Luke 6:36Be ye therefore merciful - Or, compassionate; … As God is ever disposed to give all necessary help and support to those who are miserable, so his followers, being influenced by the same spirit, are easy to be entreated, and are at all times ready to contribute to the uttermost of their power to relieve or remove the miseries of the distressed. A merciful or compassionate man easily forgets injuries; pardons them without being solicited; and does not permit repeated returns of ingratitude to deter him from doing good, even to the unthankful and the unholy.
Adam Clarke, Commentary on the Holy Bible, on 6:36; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 6:20–21In the Sermon on the Mount the benediction is pronounced upon the "poor in spirit" and those who "hunger and thirst after righteousness" (Mat 5:3, Mat 5:6). Here it is simply on the "poor" and the "hungry now." In this form of the discourse, then, our Lord seems to have had in view "the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him," as these very beatitudes are paraphrased by James (Jam 2:5).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 6:20; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.