Lucas 6

VBL · Chapter 6/24

1Sucedió que un sábado, mientras Jesús caminaba por los campos de trigo, sus discípulos comenzaron a recoger algunas espigas, frotándolas en sus manos, y las comían.

2Entonces algunos de los fariseos lo cuestionaron, diciéndole: “¿Por qué están ustedes haciendo lo que no está permitido hacer en sábado?”

3Jesús respondió: “¿Ustedes nunca han leído lo que David hizo cuando él y sus hombres tuvieron hambre?

4¿Y cómo entró a la casa de Dios y tomó el pan consagrado? Lo comió, y lo dio a comer a sus hombres también. Eso tampoco está permitido. El pan consagrado es solo para los sacerdotes”.

5Entonces les dijo: “El Hijo del hombre es Señor del sábado”.

6Aconteció que otro sábado Jesús entró a enseñar en la sinagoga. Y había allí un hombre que tenía su mano derecha lisiada.

7Los maestros religiosos y los fariseos estaban observando a Jesús atentamente para ver si sanaría en sábado. Porque ellos querían encontrar algún motivo para acusarlo.

8Pero Jesús sabía lo que había en sus mentes. Entonces le dijo al hombre con la mano lisiada: “Levántate, y ponte en pie aquí delante de todos”. Y el hombre se levantó y se quedó allí en pie.

9Entonces Jesús se dio vuelta hacia ellos y dijo: “Permítanme hacerles una pregunta: ¿Es legal hacer el bien en sábado, o el mal? ¿Salvar vidas o destruirlas?”

10Y miró a su alrededor a todos los que estaban allí. Entonces le dijo al hombre: “Extiende tu mano”. Y el hombre lo hizo, y su mano volvió a estar como nueva.

11Pero ellos se enfurecieron, y comenzaron a analizar respecto a lo que podrían hacerle a Jesús.

12Un día, poco tiempo después, Jesús subió a una montaña para orar. Allí se quedó toda la noche, orando a Dios.

13Cuando llegó la mañana, reunió a sus discípulos, y eligió a doce de ellos. Estos son los nombres de los apóstoles:

14Simón (también llamado Pedro por Jesús), Andrés su hermano, Santiago, Juan, Felipe, Bartolomé,

15Mateo, Tomás, Santiago el hijo de Alfeo, Simón el Revolucionario,

16Judas el hijo de Santiago, y Judas Iscariote (quien llegó a ser el traidor).

17Jesús descendió de la montaña con ellos, y se detuvo en un lugar donde había una gran llanura. Estaban rodeados de una multitud de discípulos y muchas otras personas de toda Judea, de Jerusalén y de la costa de Tiro y Sidón. Y se habían reunido para escucharlo y para que los sanara de sus enfermedades.

18Los que estaban aquejados por espíritus malignos también eran sanados.

19Todos los que estaban en la multitud intentaban tocarlo, porque de él salía poder y los sanaba a todos.

20Mirando a sus discípulos, Jesús les dijo:

21“Cuán felices ustedes los pobres, porque el reino de Dios es de ustedes. Cuán felices ustedes los que ahora tienen hambre, porque comerán todo lo que necesiten. Cuán felices ustedes los que ahora están llorando, porque reirán.

22“Cuán felices ustedes cuando la gente los odie, los rechace, los insulte y maldiga sus nombres por mí, que soy el Hijo del hombre.

23Cuando llegue ese día, estén felices. Salten de alegría porque es grande la recompensa que tienen ustedes en el cielo. No olviden que los ancestros de ellos también maltrataron así a los profetas.

24“Pero cuánto pesar por ustedes los ricos, porque ya tienen su recompensa.

25Cuánto pesar por los que ahora están saciados, porque estarán hambrientos. Cuánto pesar por ustedes los que ahora ríen, porque llorarán y se lamentarán.

26Cuánto pesar por ustedes cuando todos los alaben. No olviden que sus ancestros también alabaron de esta manera a los falsos profetas.

27“Pero yo les digo a todos ustedes que están oyendo: Amen a sus enemigos. Hagan el bien a quienes los odian.

28Bendigan a quienes los maldicen. Oren por quienes los maltratan.

29Si alguien los golpea en la mejilla, pongan la otra. Si alguien les quita el abrigo, no se opongan a que les quiten su camisa.

30Den a cualquiera que les pida. Si alguien les quita algo, no lo pidan de vuelta.

31Hagan con otros lo que quieren que hagan con ustedes.

32“Si ustedes aman a quienes los aman, ¿por qué merecerían algún crédito por ello? Hasta los pecadores aman a quienes los aman.

33Si ustedes hacen el bien a quienes les hacen el bien, ¿Por qué merecerían algún crédito por eso también? Los pecadores también hacen eso.

34Si ustedes prestan dinero para que se lo devuelvan, ¿Por qué merecerían crédito por ello? Los pecadores también prestan dinero a otros pecadores, esperando que les devuelvan lo que prestaron.

35No. Amen a sus enemigos, háganles el bien, y presten sin esperar que les paguen. Entonces recibirán una gran recompensa, y ustedes serán los hijos del Altísimo, porque él es bueno con los ingratos y los malvados.

36Sean compasivos, como su Padre lo es.

37“No juzguen, y ustedes tampoco serán juzgados; no condenen, y ustedes no serán condenados; perdonen, y serán perdonados;

38den, y recibirán de vuelta con generosidad. ¡Cuando a ustedes les den, será apretado, para que haya lugar para más, y estará desbordándose y derramándose en sus regazos! Porque lo mucho que ustedes den, determinará lo mucho que recibirán”.

39Entonces ilustró este tema así: “¿Acaso puede un ciego guiar a otro ciego? ¿No caerían ambos en una zanja?

40¿Acaso los estudiantes saben más que el maestro? Solo cuando lo hayan aprendido todo, entonces serán semejantes a su maestro.

41¿Por qué te preocupas por la astilla que está en el ojo de tu hermano, cuando ni siquiera te das cuenta del tronco que está en tu propio ojo?

42¿Cómo puedes decirle a tu hermano: ‘Hermano, déjame sacar la astilla que tienes en tu ojo,’ cuando ni siquiera ves el tronco que tienes en tu propio ojo? ¡Hipócrita! Saca primero el tronco que tienes en tu ojo, y entonces podrás ver suficientemente bien para sacar la astilla del ojo de tu hermano.

43“Un buen árbol no produce frutos malos, y un árbol malo no produce frutos buenos.

44Ustedes reconocen un árbol por los frutos que produce. Nadie recoge higos de un arbusto con espinas, ni cosecha uvas de una zarza.

45La gente buena produce lo que es bueno de las cosas buenas que ellos atesoran de lo que guardan por dentro. Las personas malas producen cosas malas de lo malo que guardan dentro de ellos. Lo que llena las mentes de las personas se evidencia en lo que dicen.

46“¿Por qué, entonces, se molestan en llamarme ‘Señor, Señor,’ si no hacen lo que digo?

47Les daré el ejemplo de alguien que viene a mí, oye mi instrucción y la sigue.

48Esa persona es como el hombre que construye una casa. Cava un hueco y establece allí el fundamento sobre la roca sólida. Cuando se desborda el río y las aguas golpean contra aquella casa, la casa no se daña porque está bien construida.

49La persona que me oye pero no hace lo que yo digo es como un hombre que construye una casa sin fundamentos. Cuando la creciente viene contra la casa, la casa colapsa de inmediato, y queda completamente destruida”.

📖 Chapter study

Summary

Jesus defends his disciples for picking heads of grain on the Sabbath and heals a man on the Sabbath, sparking conflict with the Pharisees. He chooses the twelve apostles and teaches the beatitudes and woes, along with commands to love enemies and not judge.

Explanation

The conflict over the Sabbath shows that Jesus values the intent of the law — doing good and preserving life — over religious formalism. The choosing of the twelve apostles, made after a whole night of prayer, lays the foundation for the movement that would carry on his ministry. The beatitudes and the 'woes' contrast the values of the Kingdom of God with the values of the world: the poor and the suffering are called blessed, while the comfortably rich are warned. The practical application is the call to actively love even our enemies, reflecting God's own character.

Fun facts

  • Luke's version of the beatitudes (Matthew's 'Sermon on the Mount' is here delivered on a level place) is shorter than Matthew's and includes four complementary 'woes,' unique to this gospel.
  • Praying all night before important decisions (v.12) was a pattern Jesus would repeat at other key moments, showing the priority of communion with the Father before taking action.

Verse-by-verse explanation

  1. Lucas 6:1Picking a handful of grain by hand while passing through someone else’s field was allowed under the law, even for someone who did not own the land — it was not considered theft. The problem, in the Pharisees’ stricter reading, was that rubbing the grain out by hand counted as harvest work, forbidden on the Sabbath.
  2. Lucas 6:2The Pharisees accuse the disciples of doing something unlawful on the Sabbath — to them, picking and rubbing out the grain by hand already counted as harvest work, forbidden on the day of rest.
  3. Lucas 6:3Jesus responds by citing a well-known biblical precedent: David, in 1 Samuel 21, ate bread reserved only for priests when he was hungry — a case where human need came before ritual rule.
  4. Lucas 6:4The showbread was twelve loaves replaced every week in the temple, reserved for the priests to eat afterward. David ate some of it in a hunger emergency, breaking the rule — and this is the precedent Jesus uses to argue that human need can come before ritual law.
  5. Lucas 6:5This statement that the Son of man is “Lord also of the sabbath” is a bold declaration about Jesus’s own identity: He claims authority over one of the most sacred laws in Jewish tradition.
  6. Lucas 6:6This is another Sabbath, another synagogue: this time the case is a man with a withered right hand, setting up a second confrontation over healing on the day of rest.
  7. Lucas 6:7Scribes and Pharisees watch Jesus only to see whether He will heal on the Sabbath — their interest is not to learn but to find a reason to accuse Him.
  8. Lucas 6:8Jesus knows what they are thinking and, instead of acting in secret, tells the man to stand up right in the middle of everyone — He exposes the healing on purpose, unafraid of the reaction.
  9. Lucas 6:9Jesus’s question turns the Pharisees’ argument on its head: if it is lawful to do good or save a life on any day, why would healing be forbidden on the Sabbath of all days?
  10. Lucas 6:10Jesus looks around at everyone before acting — it is not a discreet gesture; it is a healing done openly, right in front of His own accusers.
  11. Lucas 6:11The religious leaders react with total fury, and this is where they begin discussing among themselves what to do about Jesus — the visible start of a plan against Him.
  12. Lucas 6:12Jesus spends the whole night praying on a mountain before choosing the apostles — a decision important enough to call for this extra dedication of prayer.
  13. Lucas 6:13Choosing exactly twelve recalls the twelve tribes of Israel, as if Jesus were forming the core of a renewed people. “Apostles” literally means “sent ones.”
  14. Lucas 6:14The list begins with the best-known names: Simon, also called Peter, his brother Andrew, then James, John, Philip, and Bartholomew.
  15. Lucas 6:15“Zealot” was the nickname of a Jewish movement that opposed Roman occupation, sometimes violently. Having this Simon and the tax collector Matthew — who worked collecting taxes for Rome — in the same group of twelve shows how Jesus brought together people from opposite sides.
  16. Lucas 6:16The list ends with Judas Iscariot, already identified right there, at the moment of his choosing, as the one who would become the traitor — a dark warning planted early in the narrative.
  17. Lucas 6:17Jesus comes down to a level place, not a mountain as in Matthew’s account, surrounded by people from all over Judea, from Jerusalem, and even from the Gentile coastal region of Tyre and Sidon — a sign that His fame already crossed borders.
  18. Lucas 6:18The crowd seeks both to hear His teaching and to be healed of physical diseases and of torments caused by unclean spirits — a summary of the two kinds of healing Jesus performed.
  19. Lucas 6:19People try to touch Him because power was going out from Him able to heal everyone — an almost physical image of healing power flowing through contact.
  20. Lucas 6:20This version of the beatitudes, spoken on a level place, is addressed directly to the disciples (“you”), unlike the better-known version in Matthew, which speaks more generally.
  21. Lucas 6:21The two promises follow the same pattern of reversal: whoever is hungry now will be filled, whoever weeps now will laugh — a turnaround similar to the one in Mary’s song in chapter 1.
  22. Lucas 6:22This blessing directly links suffering — hatred, exclusion, insult — to loyalty to Jesus specifically, not to religious persecution in general.
  23. Lucas 6:23Jesus compares the disciples’ future persecution to the treatment the ancient prophets received from the people’s own ancestors — a way of saying that rejection is not a sign of being wrong; it is part of a historical pattern.
  24. Lucas 6:24This list of “woes” mirrors, point by point, the beatitudes spoken earlier, in a teaching style common to the period. Saying the rich already have their comfort means they have already received everything they could expect — nothing is left over for later.
  25. Lucas 6:25These two “woes” mirror exactly the blessings spoken earlier: whoever is full now will be hungry, whoever laughs now will weep — the same logic of reversal, only running the other way.
  26. Lucas 6:26Being well spoken of by everyone is flagged as a warning sign, not a source of pride — Jesus compares it to the way the ancient false prophets were also praised by their contemporaries.
  27. Lucas 6:27Here the discourse shifts from blessings to direct commands: love your enemies and do good to those who hate you — the most demanding ethical core of Jesus’s teaching.
  28. Lucas 6:28The command becomes even more specific: bless those who curse you and pray for those who mistreat you — feeling goodwill is not enough; you must act with intention on behalf of those who do harm.
  29. Lucas 6:29The coat was the inner garment, and the cloak the outer wrap, also used as a blanket at night — the law protected this cloak and forbade it from being kept as collateral for long, precisely because it was essential. Jesus asks that people give up even this legally protected item, going beyond what any custom required.
  30. Lucas 6:30Giving to whoever asks and not demanding back what was taken is a standard of generosity with no condition of reciprocity, far beyond what any social custom required.
  31. Lucas 6:31This is the so-called Golden Rule: treat others the way you would like to be treated — other ancient traditions had similar versions, but usually in the negative form (“do not do”); here it is stated positively.
  32. Lucas 6:32Jesus questions the value of loving only those who already love you back, noting that even “sinners” do that naturally — it is not a standard that requires anything special.
  33. Lucas 6:33The same logic applies to doing good only to those who do good back: that is no virtue at all, just ordinary exchange between any two people.
  34. Lucas 6:34And it also applies to lending while expecting something back — Jesus uses three similar examples (love, good deeds, loans) to show that ordinary reciprocity is not the standard He is asking for.
  35. Lucas 6:35This verse closes the argument built on the three previous comparisons: loving, doing good, and lending without expecting anything back brings a greater reward and is described as acting like true children of God, who is also kind to the ungrateful and the evil.
  36. Lucas 6:36The foundation of these ethical demands is not an abstract rule but imitating God’s own character, described here as merciful.
  37. Lucas 6:37The logic of reciprocity appears again, but now applied to judgment and forgiveness: whatever you apply to others — judgment or release — is what you will receive back.
  38. Lucas 6:38The image of “good measure, pressed down, and shaken together, and running over” comes from the marketplace: to fit more grain, the seller would press it down, shake it, and still let it spill over — a concrete picture of generosity without holding back.
  39. Lucas 6:39The parable of the blind leading the blind is a simple, visual warning about the danger of following a guide or teacher who is also lost.
  40. Lucas 6:40The idea that the disciple is not above the teacher, but becomes like him once fully trained, reinforces why choosing carefully whom to follow makes such a difference.
  41. Lucas 6:41The image of the speck (a tiny splinter) versus the beam (a large plank) in the eye is a deliberately comic exaggeration, showing how easy it is to notice small flaws in others while ignoring one’s own, much bigger ones.
  42. Lucas 6:42Calling someone a hypocrite for wanting to remove the speck from a brother’s eye without noticing one’s own beam is the central point of the image: deal with your own problem before correcting someone else’s.
  43. Lucas 6:43The rule of the tree and its fruit states a simple consistency: a good tree does not produce bad fruit, and vice versa — a person’s character naturally shows up in what that person produces.
  44. Lucas 6:44Figs do not grow on thornbushes, nor grapes on briers — Jesus uses an obvious observation from nature to reinforce that a person can be recognized by the concrete results of their life.
  45. Lucas 6:45The idea of the “treasure of the heart” links a person’s inner life to their speech: what comes out of the mouth is, in the end, a reflection of what was already stored up inside.
  46. Lucas 6:46Jesus challenges those who call Him “Lord” over and over yet do not do what He teaches — a direct criticism of devotion that is only words, with no matching practice.
  47. Lucas 6:47This introduces the discourse’s final parable: what really matters is not just hearing Jesus’s teaching but putting it into practice.
  48. Lucas 6:48Whoever hears and practices is compared to a builder who dug deep and laid the foundation on rock — that is why the house stands firm even when the flood hits hard.
  49. Lucas 6:49In contrast, whoever hears and does not practice is like someone who builds with no foundation at all: the house collapses as soon as the current hits it, and the fall is great — a warning note that closes the whole discourse.

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