v1-11: In these incidents, the truths of the "new wine" are applied;

• the difference between the old and the new;
• the religion and legalism of the Pharisees criticised;
• the meaning of the Sabbath explained;
• in ch5, issues of forgiveness and fasting were explained;
• the law of Christ, fulfilling the Levitical Law;
• obedience preferred before ritual.

v1-2: The Pharisees' accusation, but this related to man-made rules, not God's commands. The law allowed a passer-by to eat from a field, Deut 23.24-25.

v3-4: Jesus responded by referring to David (1 Sam 21), who, arguably, did break the law. Jesus clearly commended David's action, in eating the consecrated bread. He addressed a broader issue, to expose the error or legalism.

v5: Ultimately, the Son of Man is Lord over all things, including the Sabbath.

v6-8: The opportunity; first for Jesus to teach the real meaning of the Sabbath; second for the Pharisees to find an accusation against Him.

Should not the meeting for worship provide an opportunity to see God at work in power?

v9: A principle for 'Sabbath-observance';

• the Son of Man had full authority to law down such a principle;
• acts of kindness are always lawful.

The Pharisees, by their regulations, failed to encourage good deeds in others, and would not do good deeds themselves.

v10-11: The simple command, "Stretch out your hand." The healing was immediate and total.

The Pharisees' prejudice and legalism led to anger and hatred. Prejudice turns differences into antagonism.

When God, through any servant, performs a work of mercy and power in another's life, we should rejoice, not condemn.

v12: Jesus' personal prayer. It seems He interceded for the Twelve, preparing them for the work ahead. He certainly prayed for them, see 22.32; John 17.9. His intercessory role for His own continues, Heb 7.25.

v13-16: The Twelve, called apart together for private preparation. The Lord had a work for these men; He did not choose women for this apostolic role, although He could have done so. He set the pattern followed in the early Church, that overall authority is male.

Judas Iscariot was named with the Twelve, and involved in their ministry (9.16). Ultimately, he "became a traitor," and his unbelief was manifest, 22.1-6.

v17: A level place with the crowd; Jesus associated with ordinary people. Contrast Matt 5.1, where the exalted king called aside His disciples.

Contrast also Matt 4.25, where Jesus ministered to those from Jewish provinces. Here, people came from further afield. Matthew emphasises His role as King of the Jews; Luke widens that role to include Gentiles, such as some from Tyre and Sidon.

v18: No one was disappointed; miracles were consistent with His declaration of Himself.

v19: Power from Jesus, see 8.46. Jesus Christ had, in Himself, creative and re-creative power. He is thus set apart from all men and from angels.

v20-26: Jesus addressed His disciples, laying down principles for those who followed Him. Such spiritual principles were different from normal human attitudes, see also Gal 5.17. Men esteem riches, plenty, the material, reputation, popularity; Jesus said "woe" to such that seek and have them. These things are a burden, even a curse, to the follower of Jesus.

The experience of Christ will be the experience of His followers; poverty, hunger, sorrow, receiving hatred and insults; we are to rejoice and leap for joy.

Jesus directly addressed the people; "you who are poor, .. you who are rich"; Matt 5.3-9 is more general, "Blessed are the poor," etc." The application of these words is more direct here.

v27-36: The message of mercy; a description of the life and character of Jesus Christ; our pattern is laid before us.

v27-28: "I tell you who hear me", again, Jesus directly addressed those He was speaking to.

In his letter, James uses a similar direct style; see James 2.8-11; 5.1-6.

While we were still sinners, Jesus died for us; God has already shown the greatest love to His enemies. Jesus' words match His actions; and He challenges us to do the same.

v29: It is made clear that those who would identify with Christ would expect to suffer for it.

Steve Timmins says (my bullet points for emphasis);

‘A slap on the cheek is not so much an act of violence as an insult. If someone wants to hurt you physically, they will hit you with a clenched fist, rather than slap you with an open hand. By slapping you, they are trying to demean and dismiss you.

• By offering the other cheek, you are not just giving in to the physical violence of a bully; you are showing indifference to the insult.
• By letting someone take your tunic as well as your cloak, you are not being a wimp; you are showing outrageous generosity.
• By not demanding back what has been taken, you are not simply lying down and playing dead; you are showing that life is not defined by what you have.’

(I wish Jesus hadn’t said that, page 37.)

v30-31: Give to others, expecting nothing in return, certainly demanding nothing in return. Others may be unkind and selfish, but that is no reason for us to be like them. We are to show the highest standard in our treatment of others.

v32-35: The Jews saw the ability to lend as a sign of God's blessing; Deut 15.6. But many lent only to those from whom they expected a full return; see also 14.12-14. Some charged interest to a brother, even though that was forbidden by the law; see Neh 5.10-11.

When we lend we must treat it as a gift; any repayment is to be seen as an extra blessing. The standard here is high, but Christ perfectly fulfilled it; and He can fulfil the same in His people. This is the way of faith, trusting God with all things.

v36: Being merciful includes being merciful to the ungrateful and the ungodly. The Father gave His Son.

v37-42: More mercy; issues of judgment and forgiveness.

v37: God's prerogative is to judge and condemn; we are commanded to show forgiveness.

v38: The same measure; the critical spirit is condemned; the forgiving spirit will enjoy forgiveness. As I show generosity, I will receive the same in return.

v39-40: Divine training leads to divine character; in contrast, false teachers are like blind leaders of the blind. At whose feet do we learn? Jesus described the Pharisees as blind in Matt 15.14; 23.16, 24, 26. The good student "will be like his teacher." The disciples becomes more like Christ.

v41-42: Compare Num 33.55. The command is to be understanding towards the weaknesses of others. But we must be conscious of our own weaknesses too.

v43-45: The good fruit from a good tree; godly character is developed in the heart, and is displayed through words.

v46-49: Obedience is the essential mark of the follower of Jesus Christ; our actions as well as our attitudes must demonstrate that we belong to Christ.

The wise man dug through the sand to the rock, and built his foundation; see Deut 32.18; Ps 27.5; 1 Cor 3.11; Gal 3.3; storms are necessary, as a test of our foundation, a proof that Christ cannot fail.

Notice Christ's teaching style here, using memorable illustrations; the cloak and the tunic; the full cup; the blind leading the blind; the speck and the plank; good and bad trees; thorns and grapes; building on rock or sand. Such things fixed these words in His hearer's minds; even unbelievers remember and refer to such illustrations.

The principles of this chapter are illustrated in chapters 7 and 8, as the compassion of Christ is demonstrated. The Lord Jesus gave attention to the centurion and his servant (7.1-10), the widow and her son (7.11-17), Jairus and his daughter (8.40-56). He gave life and healing; He also encouraged faith in others.