Note in introduction that the chiefest interest of this passage centres in the last verses of it, and in their combined moral aspects. The occasion of these must be esteemed, with certain other passages of the Gospel, as one of no lesser import, recorded as it is by all of the three evangelists. That occasion arose not out of the direct course and tenor of the conduct of Christ, but out of that of his disciples. Nevertheless, his own use of the sabbath day for works of mercy originates more than once the similar sharp criticism of his shallow enemies. The conduct in question of the disciples, natural enough on the very face of it, might have been more easily open to exception if the sabbath day had been habitually found to confer some exemption from the experience of hunger. By the very dictate of nature we should be content to justify it, which proclaims everywhere so much universal love, free hospitality. But beside this, the permission was specially accorded to the Jew (Deuteronomy 23:25), and something more also, viz. the free appropriation for the occasion of the clusters of grapes. The objection of the captious critics now, however, concerned the point that the disciples took of these ears of corn on the sabbath, which still removes their inconsistency only one step further. For was there any qualifying addendum to the permissions quoted above, such e.g. that men should not walk through the fields at all on the sabbath, or if they did that they must beware of the corn-field and vineyard, and though they hungered, must on that day bear their hunger? No, but "this and many other like things they had put in their traditions." It was equally a sign of their presumption and of the alienation of their heart from the true Word of God. Christ, therefore, not arguing in any detail, but instancing two well-known precedents (1 Samuel 21:1-7; 1 Samuel 22:22), concludes the matter by the clearest statement of the true principle on which the observance of the sabbath was ever to proceed - it "is made for man, and not man for" it. Any man and every man is to use that sabbath that certainly was "made for him," and he is to use it intelligently and to the best of his light, and he is so far in one sense only appointed to be lord over it, while none the less he stands or falls to his Lord on the question how he uses it. Much more, therefore, must "the Son of man be Lord also of the sabbath day." Notice -

I. A GREAT HISTORIC CHANGE. Few enough men now come near the edge of the snare of supposing that they "were made for the sabbath." They triumph too loudly and too self-confidently in the help they themselves, perhaps, have given to the explosion of that heresy. May we not easily and truthfully imagine that if the moral majesty of Christ's presence were again amongst us, his gaze and his emphatic accents would all go to say, "The sabbath was made for man; have you forgotten that? Divinely suggested for man, divinely exampled for man; have you forgotten this? Man is not its lord and sovereign disposer in the sense you are practically interpreting it"? How does the world in its sad history pitch from one extreme of error to the opposite!

II. THE PRIOR GREAT HISTORIC FACT. That the "sabbath was made for man" is not, indeed, a revelation of things to come, but it is the pronounced and authoritative revelation of a great reality in this world's creation and design. Consider it by the aid of the light of a few contrasts and comparisons. What things are made for man! How divinely made! What wealth of possession, of beauty, of thought! What powers of body, the mere shadows and servants of richer and more wonderful faculties of mind! What lamps are hung up in the heavens; what seasons are made for man, and months, and days, and nights! Amidst them all, Christ says another thing, less evident, very likely, to sense, but not less real, "was made for man" - the sabbath? Strange, indeed, would it be that Christ should use so emphatic a sentence, without one hint of any waning importance of the day, if he and the force of his truth were about to assign it a lower standard, or to put altogether an end to it! The very first mention of it, as the day on which God ended his creative work - how striking it is] "On the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which he had created and made." That majestic history is unaccompanied by any precept or command that it should be observed by men. Nor is it wonderful, when it is remembered that it is descriptive of a time when there was but one man in the world. But from that time forward, for many a century, there is not to be found one distinct and explicit reference to the "sabbath day" till the reference to it as placed in the ten commandments. Thence its checkered history for ages varied much with that of the one nation to whom it was expressly appointed, and it may safely be said about it that it was not most faithfully kept, or most profitably and in the spirit, when it was most scrupulously talked about. Once, then, "God hallowed and sanctified it," surely not for himself; then when it appears again on the surface of the sacred page it is emphatically introduced as a day to be "remembered," and not as though it were now new and unknown hitherto; and now in the bold and most authoritative language of the text, so universal in its scope and idea, it is said, "The sabbath was made for man." In another brief but solemn spell of time the day became the first day of the week instead of the seventh, when Christ's resurrection gave the signal. And in due time the first converted Roman emperor, Constantine, made it the legalized day for his wide dominions; and all the world has followed suit - an amazing, overwhelming indication that it was not he alone who did it! The day is one of those gifts specially entitled to the language of St. Paul, "a gift of God without repentance. It came with the sacred voice of God; it was revived to the favoured people to whom belonged the oracles; it rose from a long oppressed and discredited state with the appearance of the most intense new motives of religious feeling and principle and devotion; it still holds its own in the very whirlpool of worldliness, and amid the most constant and subtle undermining of the unbelieving; and it vindicates in deed what Jesus here says of it by word, it was made for man.

III. THE GRAND HISTORIC SWEEP SO CONFESSED TO OF ITS PRICELESS USEFULNESS. With such an Author, and with such nativity, it was well to be supposed that the use of the sabbath would be very comprehensive, and that it would win its way with the low on lower grounds even, with the high on the highest.

1. Of the millions careless to use it to highest gain, can there be found one willing or anxious to spare it for himself and for his own particular private purpose? All want what they think the gain of it! Who can count the advantage to man of even the inferior ends of the sabbath? For one day's rest out of seven the tool does not rust, nor does its edge grow blunt; but he who uses it does renew his strength, does repair his lost energies, does refresh his spirit. Macaulay wrote of it, That day is not lost while industry is suspended, while the plough lies in the furrow, while the Exchange is silent, while no smoke ascends from the factory. A process is going on quite as important to the wealth of the nation as any process that is performing on more busy days. Man, the machine of machines, the machine compared with which the contrivances of the Wattses and the Arkwrights and the Bessemers are worthless, is repairing and winding up so that he returns to his labour on Monday with clearer intellect, with livelier spirit, and with renewed bodily vigour." It is not to be believed that the sabbath is a day out of which a growing world will grow, but one into which it will grow more and more, in this one direction to begin with only.

2. Its wide sweep of nobler use for the highest glory of man - in the exercise of his faculty of worship; in meditation, faith in the Unseen, prayer, praise, and in the natural conditions of the growth of Christian love and brotherhood on earth. Few things can strike the devout as more really beautiful, impressive, or cheering than the vision of the faithful in church, as they present a sight so grandly distinct from any other. Every day of the week finds every one of us in different place, in different thought, in different work, in different attitude, different aspiration, and with all the varieties of character, age, position, and necessity - pressing heavily on us, and sundering us even, however unwillingly; but this day the opposite! One place holds all, irrespective of every one of these differences. One God attracts us all. One Saviour's love meets us all. One Holy Spirit's energy draws, enlightens, cheers us all. We all have one thought, one hope, seek one heaven, sing one song, bow down together before the Unseen with one penitent confession. And however slowly, and therefore betimes discouragingly, the Church of Christ is restoring even now, and immensely by aid of the sabbath day, the unity of God's great family of man so long, so sadly astray!

3. The sabbath day is mighty, indeed, in its very highest sweep of influence, when it is intelligently and devoutly used as the solemn and most grateful memorial of the resurrection of the Lord Jesus Christ, with all else that flows therefrom in strict relation to it - the sacrament of his body anti blood, and the holy communion which comes of it. The coronal fact of Christianity is the resurrection fact. It shows no longer man's hope sowed in the ground like a "corn of wheat," but appeared above ground, grown up some way, radiant with light and colour, full of promise, and the undoubted earnest of joy beyond all thought. For all such as are thus minded the day is stamped with highest and most reviving joy. It is "Morn of morns and day of days." It says, "Christ the Light of lights hath risen." The Church sings with one heart and tone, "Welcome, sweet day of rest!" And it deliberately says, while it muses with burning heart -

"Blest day of God, most calm, most bright,
The first and best of days;
The labourer's rest, the saint's delight,
The day of joyful praise!

"My Saviour's face did make thee shine,
His rising thee did raise;
This made thee heavenly and Divine,
Above the common days." B.

The subject will be found to involve two considerations; what is the virtue which proceeds out of Christ? by what means is it appropriated to men?

I. We begin by observing, that in addition to the superiority of our Lord's miracles in point of number over those of every other, there is also a great distinction in the manner of their achievement. The apostles, for example, nowhere pretend to have accomplished the prodigies which they performed by their own ability. The words of healing are, "In the Name of Jesus Christ of Nazareth, rise up and walk." The distinction to which we advert is very obvious; the miracles of the apostles were wrought by an agency not their own; their touch, their voice, their shadow, had no inherent power to do cures; from Christ's own person went out immediately the virtue which healed them all. The difference is remarkable. It is as though the indwelling Godhead did so impregnate the human flesh with life-giving energy, that no sickness or weakness could remain after contact with that immaculate frame. There resided in that sinless body a fulness of grace. It was, as it were, a spring of life to the bodies of others; the virtue dwelt in it, and was drawn forth by an act of faith in the diseased. Such we conceive to be the original meaning of the text; and thus understood, it will be found accurately to describe also the influence of Christ upon ourselves. The fact is not only that God chose to regard the offspring of Adam as iniquitous, but that they really were so. Thus, we repeat, it is not sufficient to consider that Adam's fault placed his descendants in the position of criminals; it did really and actually render them corrupt. And what has Christ done for the vast family of man thus contemplated? We reply, in the words of the text, virtue goeth out of His body to heal them all. The Redeemer, we are told, took not on Him the nature of angels, but of men. Christ Jesus, the Second Adam, is set forth to be the Restorer of human nature. He removes the inherent disease, He destroys the natural defilement. From Him a new period commences; to all His disciples He is the new Stock, the Root, the Stem.

II. It remains that we very briefly allude to THE MEANS BY WHICH THE HEALING VIRTUE WHICH RESIDES IN CHRIST, IS APPROPRIATED TO MAN. Now as respects the communication of the healing virtue of Christ's Manhood to our souls, we hesitate not to place it in the two Sacraments of Baptism and the Lord's Supper. These are between us and the Second Adam, what fleshly procreation is between us and the first Adam. There is healing virtue in the Second Adam; we obtain a share of it through our union with Him by His appointed ordinances. By the Sacraments we are spiritually connected with Christ, as closely as we are carnally connected with Adam and Eve. "We are members of His body, of His flesh, and of His bones." In Him was life, but how was this life to be communicated to others? In Him was purity, but how should it be transmitted? He was the Being set forth to make all things new, but how was a connection to be wrought out between Him and us t Indeed not by any carnal alliance, but in a new and living way. Through these Sacraments, duly administered and faithfully taken, virtue goeth out of Him for the healing of the nations. And in connection with the present subject of discourse, it seems appropriate to remind you, in conclusion, that whilst our Lord's Incarnation as a whole is full of healing virtue for all generations of believers, so are the several events of His life, taken separately, imbued with a similar efficiency. We have been very much struck with that most solemn part of the Litany, in which we call upon God the Son to deliver us, making mention of the various pains which He endured. "By Thy holy Nativity and Circumcision; by Thy Baptism, Fasting, and Temptation"; and then, in deeper and more thrilling strain, "By Thine Agony and Bloody Sweat; by Thy Cross and PaSsion; by Thy precious Death and Burial, Good Lord, deliver us." It is probable that by many the passage is only regarded as an adjuration to the Second Person to be merciful unto us, by the strong plea of what He has done and suffered. The Church reminds her Lord, if we may so speak, of His own sorrows, and by the thought of them claims His grace. But is this all? We think not. We believe there is implied in the awful supplication the truth, that every one of the Redeemer's acts, one by one recalled, is full of its own peculiar virtue. Thus in praying to be saved by His Nativity, we pray that we may be born anew unto holiness. The Collects for the days on which these single acts of Christ are commemorated, teach us what appropriate power belongs to each act. Turn to the Collect of the Circumcision. We find the mention of Christ's Circumcision connected with the true circumcision of our spirits, the mortification, i.e., of our hearts and all our members. The Fasting and Temptation of the Saviour, as brought before us on the First Sunday in Lent, are to enable us to subdue our flesh to the Spirit. His Cross and Passion are to convey to us the grace of patience like His own. His Burial is to qualify us to be buried with Him, that through the grave and gate of death we may pass to our joyful resurrection. And thus are we to regard everything that He did; every act of His is as it were sacramental in its nature, associated with its own appropriate grace. You will at once see what a stupendous importance is thus attached to the least action of Christ. Here, then, is the Fountain of our life; there is no sin so great that Christ cannot cleanse; no weakness so inherent which He will not strengthen. Neither time nor distance can set bounds to those health-giving streams which flow from Him.

(Bishop Woodford.)

I. Then, as it respects the soul of man, THERE IS A DISEASE WHICH IS COMMON TO US ALL; AND THE ANALOGY BETWEEN THE SOUL AND BODY MUST HERE BE MANIFEST TO THE MOST SUPERFICIAL OBSERVER. In the great majority of instances, you need not inform even a child of the existence in any individual of bodily disease; for, however incompetent he may be to investigate the cause, he is perfectly familiar with the effect. Sometimes the morbid affection disfigures the countenance, sometimes it distorts the shape, sometimes it impedes the motion and paralyzes the limbs; in one it affects the utterance, in another it obscures the faculties of the mind, in a third it is betrayed at intervals by convulsive starts and spasms of sudden agony, in a fourth it antedates the halting step and wasted form of age ere yet the noon of life is past, and causes its victim to walk abroad amongst the living, impressed in their sight with the ghastly lineaments of death. And are not the effects, or symptoms, of the spiritual disease precisely similar? But here, again, an important feature in the analogy is presented to us, by the expedients which men employ, whether of business, or pleasure, or intemperance, or excess, in order to stifle thought. These things act upon the soul like opiates on the body; they mitigate the present suffering, but they aggravate the symptoms of the disease; they obscure the perception of danger, but they enhance and accelerate the danger itself. Under this head, moreover, we may learn another lesson, namely, that a knowledge of the disease is a prerequisite to the seeking of the remedy. They who brought to the Lord Jesus all that were diseased, laid the sick before Him in the streets; but neither would the sick have consented to be brought, had they not been conscious of the malady within, nor would their friends and kindred have brought them, had they not discerned the symptoms of it, as developed and exhibited without.

II. Such, then, being the disease, WHAT, IN THE NEXT PLACE, IS THE REMEDY? NOW, there can be no reasonable doubt, that on the occasion to which my text refers, and on other similar occasions, many sad effects of human infirmity and suffering, not a few of them incurable, and acknowledged to be so, by all human skill, because inaccessible to all known remedies, were exhibited in the presence of the Lord. We must set ourselves in right earnest to apply to the throbbing festering conscience the balm of Christ's atonement, and to embody in the life the features of Christ's example.

III. Since, then, THE REMEDY FOR OUR SPIRITUAL DISEASE IS JUST AS UNIVERSAL AS THE EXTENT OF IT — for " all that believe are justified freely" by God's grace — and since it is also unfailing in its efficacy, for "the blood of Jesus Christ cleanseth from all sin"; the narrative of the context is to teach us, next, the process of its application, In every case they did what they could; and we should at least learn, from their example, this lesson, that what we can do we are not to leave undone.

IV. it only remains, then, that we complete our view of this most instructive and interesting analogy, by looking at THE RESULT OF THE APPLICATION OF SUCH A REMEDY — that remedy being the blood of Christ applied by the prayer of faith, or, if you will, the prayer against unbelief. What this will be, we may gather from the narration of either evangelist, which speaks of recovery at once universal and complete. "As many as touched Him," said St. Matthew, or rather, as the margin reads, "as many as touched it" (that is, the hem of the garment), "were made whole"; and as you have heard by St. Luke in the text, though there was a multitude around Him, "there went virtue out of Him, and healed them all." If the sick had not come, or had not been brought to Jesus, they would not have been healed; many blind were there in Israel, many lame, many palsied, many lepers, many demoniacs, many lunatics, who did not come, and therefore were not healed. But the amount of our individual responsibility depends upon the amount of our individual knowledge and of our individual opportunity; and if we know that all were healed who did come, or who were even brought, in faith, what greater encouragement and inducement can we desire for ourselves?

(T. Dale M. A.)

— "The whole multitude sought to touch Him; for there went virtue out of Him, and healed them all."

1. Familiar as this statement must be to us, there is something in it truly wonderful and most worthy of admiration — I mean, that there is in the gospel this universal power to adapt itself to man. It constitutes perhaps its most wonderful and distinctive feature. We shall search in vain in any other system for its resemblance. In many systems, more or less of human invention — in systems of philosophy, so called — we may find attempts to remedy some of the evils under which man labours; one applies itself to one kind, and another to another; but often the remedy for one is fatal to the other. But the gospel is a universal remedy. In a word, there is truly no form of evil which the gospel of Christ does not meet and rectify; no want which it does not supply; no real good which it does not impart.

2. And scarcely less remarkable is it to observe how it takes hold of all the natural forms of character, and turns them to due account; how it enlists on the side of what is good even the natural temperaments of men. The burning zeal of a Peter, the restless energy of a Paul, the fervour and impetuosity of a John and James — it takes them all, sanctifies them all, concentrates them all on one holy end. These, and such like human dispositions, left to their natural courses, would have branched off into various forms of evil. But lo! they are touched by God's Spirit from above, the gospel pours down upon them its sanctifying influences, turns the dross into gold, and makes what would have been natural imperfections (to say the least) to become noble features in the Christian character. Such, my brethren, is the power of the gospel; such is the virtue which goes out of Christ to heal. For if we inquire how the gospel possesses and exerts this influence, the reply assuredly is — By making Christ known to us. And here, too, the incident before us is strikingly emblematic. The thronging multitude were healed by touching Christ; and to us the gospel is made " the power of God unto salvation," simply by bringing us, so to speak, into spiritual contact with Christ. The power of His blessed sacraments consists in this: holy baptism uniting us to Christ and giving us spiritual life in Him — the holy Eucharist sustaining that life through the communion of the body and blood of Christ. And so the Word of the gospel is effectual to its appointed end by testifying of Christ. He is the centre and the source of all its blessings.

3. But now let us carry this emblematic style of our blessed Lord's teaching one step further. If we study the character of His ministry, there is no feature in it which we shall find more prominent than this: that it bore on its very front the aspect of mercy, and this not only in respect to the salvation of the soul from sin and misery, but also in a compassionate care for the bodily necessities of men. And now, my brethren, let us consider the application of this matter to ourselves. It is the high and holy prerogative of the Church to be on earth the representative of her Divine Master. Her highest and most glorious function — nay, we may say her only function — is to carry on and perfect the work of mercy which He began; of spreading the knowledge of salvation through the world, and of blessing all who come within the influence of the Church's sphere. We all know, from the history of the Acts of the Apostles, how well the early Church sustained this blessed office; not only by working miracles while that power lasted, but also by her self-denying charity — by a common fund, abundantly supported by the liberality of the first Christians, for the relief of every want and of every woe, to which our fallen human nature is subject. Wherever the Church was planted, there a fountain of mercy and goodness was opened; there a tree was planted, " whose leaves were for the healing of the nations." It brought, indeed, richer mercies than the natural eye could see or the natural ear could hear — salvation for the immortal soul, deliverance from the bands of sin and death, and "the glorious liberty of the children of God"; but in its zeal for the salvation of the immortal soul, it did not overlook the transient sufferings of the perishing body. It did not wait until the blind eyes and the dull hearts could perceive and appreciate those higher blessings which it had to bestow; but it accompanied the Word of grace with acts of more ostensible mercy.

(W. Dodsworth, M. A.)

Miracles, according to the records of Christ's life, were of most frequent occurrence, not occasional. They were the simple details of His life, coming as naturally from Him as acts of kindness from the benevolent heart or gifts from the charitable. It was thus He expressed His sympathy with the poor and suffering. In this way Christ showed His message of mercy to man, and revealed the nature of that redemption of the race which He began by living and dying for the world. In no other way could He so deeply have impressed the world with the distinctive character of His redeeming power.

I. CHRIST'S POWER TO HEAL THE SOUL IS IN HIMSELF ALONE. It is not easy to understand this — that Christ, and Christ alone, is the source of all healing. We can understand that a doctrine received by the mind shall restore the mind to health; or that the heart may find rest in some object on which it shall place its affections; but that it is only from Christ that this healing power comes — why, it is hard to conceive. Men cannot apprehend the truth of God, even as Jesus reveals it, without Divine aid. The reason is strong, the will vigorous, the understanding clear; but there is need of the power of God's Spirit, and that can only come through our personal touching of Christ. Power goes forth from Him — as the soul receives the Holy Ghost.

II. CHRIST'S POWER TO HEAL IS NOT EXERCISED INDISCRIMINATELY, BUT ONLY UPON THOSE WHO GO TO HIM. There are always many who see Him, and yet do not know Him, and are not healed by Him? Why? Because they do not seek to touch Him. You must go to Him, not trust a mother's prayers — you must go yourself. Observe here, too, that the touch was effectual; touch His body and bodily disease was cured, because it was the touch of faith. Not the accidental touch, but the touch on purpose; not the touch which may be put forth out of curiosity, nor to escape the evil consequences of your sin; but the touch of the soul that wants to be healed.

III. CHRIST'S POWER IS EXERCISED TO HEAL ALL WHO TOUCH HIM. None were disappointed. None were too ill, too diseased. There was no asking, "How came you in this state? Your own faults," &c.

(H. W. Butcher.)

The power which Jesus Christ exercised over physical disease was a guarantee that as long as He lived He would be surrounded by great multitudes of people. Those who would never go to Him for spiritual gifts would be sure to find Him in the time of physical pain and fear. It is thus that, even now, God binds the human race to Himself. They hunger and thirst; they are in sorrow and great distress; times of impoverishment and desolation overtake them; and under such circumstances the better nature rises and yearns for protection and comfort. The Church should create for itself a large sphere of practical service, because there are many who cannot understand the metaphysics of Christianity who may be touched by its philanthropy. Jesus Christ's plan was to take hold of human nature as it chose to present itself to his attention; hence we find him not only speaking essential truths to Nicodemus, but attending to the bodily necessities of those who had no understanding whatever of the spiritual kingdom which He came to establish.

(Dr. Parker.)

Alphaeus, Andrew, Bartholomew, David, James, Jesus, John, Judas, Matthew, Peter, Philip, Simon, Thomas, ZelotesGalilee, Jerusalem, Judea, Sidon, TyreForbids, Law, Lawful, Pharisees, Sabbath, Sabbath-days, Sabbaths, Unlawful1. Jesus reproves the Pharisees;
12. chooses apostles;
17. heals the diseased;
20. preaches to his disciples before the people: the beattitudes;
27. Love your Enemy
37. Do not Judge
43. A Tree and Its Fruit
46. The House on the Rock

Luke 6:2

     2545   Christ, opposition to
     5265   complaints
     5814   confrontation
     7422   ritual

Luke 6:1-2

     5379   law, Christ's attitude
     5822   criticism, against believers

Luke 6:1-5

     4418   bread

Luke 6:1-11

     5381   law, letter and spirit

Luke 6:2-5

     2333   Christ, attitude to OT

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 Scripture

Three 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

Luke 6:2 NIV
Luke 6:2 NLT
Luke 6:2 ESV
Luke 6:2 NASB
Luke 6:2 KJV

Luke 6:2 Bible Apps
Luke 6:2 Parallel
Luke 6:2 Biblia Paralela
Luke 6:2 Chinese Bible
Luke 6:2 French Bible
Luke 6:2 German Bible

Luke 6:2 Commentaries

Bible Hub