Luke 6:9
in Luke 6Then Jesus said to them, “I ask you, which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?”
BSB
The same verse in ASV and KJV ▾
ASV
And Jesus said unto them, I ask you, Is it lawful on the sabbath to do good, or to do harm? to save a life, or to destroy it?
KJV
Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?
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This verse in Luke 6
Commentary
18 notes on this verse"Are you angry at me because I have healed the whole man on the sabbath day?" In this place he revivified with the salutary strength of good works the hand which Adam stretched out to pluck the fruit of the forbidden tree. The hand which had withered through a crime was healed by good deeds. Christ thereby rebuked the Jews who violated the precepts of the law with evil interpretations.
This site's exposition
which is lawful on the Sabbath
on Luke 6:9-10
Jesus turns the trap into a moral question, to do good or to do evil, to save life or to destroy it. The healing came by a word alone, with no touch or labor that a strict Sabbath rule could count as work.
The record, by era
The Church Fathers5 voices
(de Con. Ev. l. ii. c. 35.) But it may be questioned how Matthew came to say, that they asked the Lord, whether it was lawful to heal on the sabbath, when Luke in this place states that they rather were asked of the Lord. We must therefore believe that they first asked the Lord, and that then He understanding by their thoughts that they sought an opportunity to accuse Him, placed the man in the midst whom He was going to heal, and asked the question which Mark and Luke relate Him to have asked. It follows, And looking round about upon them all.
Aug. de Qu. Ev. l. iii. qu. 7.) But though our Lord was healing the body, He asked this question, "is it lawful to save the soul or to lose it?" either because He performed His miracles on account of faith in which is the salvation of the soul; or, because the cure of the right hand signified the salvation of the soul, which ceasing to do good works, seemed in some measure to have a withered right hand, i. e. He placed the soul for the man, as men are wont to say, "So many souls were there."
Wishing, therefore, to initiate them into this meaning of the law by the restoration of the withered hand, He requires, "Is it lawful on the Sabbath-days to do good, or not? to save life, or to destroy it? " In order that He might, whilst allowing that amount of work which He was about to perform for a soul, remind them what works the law of the Sabbath forbade-even human works; and what it enjoined-even divine works, which might be done for the benefit of any soul, He was called "Lord of the Sabbath," because He maintained the Sabbath as His own institution.
This is a very useful question, for if it is lawful to do good on the sabbath, and there is no reason why those who work should not obtain mercy from God, cease to gather up accusation against Christ. But if it be not lawful to do good on the sabbath, and the law prohibits the safety of life, thou art become the accuser of the law. For if we examine the very institution of the sabbath, we shall find it was introduced for an object of mercy, for God commanded to keep holy the sabbath, that may rest thy man servant and thy maid servant, and all thy cattle. (Exod. 20:23.) But he who has mercy on his ox, and the rest of his cattle, how much rather will he not have mercy on man troubled with a severe disease?
This question is most wise indeed and a most suitable statement to meet their folly. If it is lawful to do good on the sabbath and nothing prevents the sick being pitied by God, cease picking up opportunities for fault-finding against Christ and bringing down on your own head the sentence which the Father has decreed against those who dishonor the Son. You have heard the Father where he says of the Son by the voice of David, "I will crush his foes before him and strike down those who hate him." But if it is not lawful to do good on the sabbath and the law forbids the saving of life, you have made yourself an accuser of the law.
11 more voices on this verse
The Church Fathers1 voice
But the law by things present prefigured the form of things future, among which surely the days of rest to come are to be not from good works but from evil. For although secular works may be given up, yet it is no idle act of a good work to rest in the praise of God.
The Medieval Church4 voices
But Jesus said to them: I ask you, is it lawful to do good or to do evil on the Sabbath? The Lord, anticipating the calumny of the Jews which they had prepared for him with a treacherous mind, reproached them because they violated the …
To save a soul, or to lose it? This is to care for a man, or not. It is the same as what was previously stated: To do good, or to do evil. Not that God, supremely good, could be the author of evil or …
But the Lord anticipating the false charge which they were preparing against Him, reproves those who by wrongly interpreting the law thought that they must rest on the sabbath-day even from good works; whereas the law commands us to abstain from servile works, i. e. from evil, on the sabbath. Hence it follows, Then said Jesus unto them, I ask you, Is it lawful to do good on the sabbath, &c.
Secondly, by prudence in speech he was turning aside their machinations; on account of which is added: And Jesus said to them: I ask you. But the contrary of this seems to be said in Matthew 12, where it is said that they were asking …
The Puritans and the Awakening2 voices
): Is it lawful to do good, or evil, on the sabbath days? No wicked men are such absurd and unreasonable men as persecutors are, who study to do evil to men for doing good.
quarantine:debris (2026-07-29) — leading-punctuation+unbalanced-parens
Then said Jesus unto them,.... The Scribes and Pharisees, who were watching him, and whose thoughts, and the reasonings of their minds, purposes, and intentions, he full well knew: I will ask you one thing; or question, as they had asked him one before; Mat 12:10 is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?
The Nineteenth Century4 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
good, or . . . evil, save . . . or destroy--By this novel way of putting His case, our Lord teaches the great ethical principle, that to neglect any opportunity of doing good is to incur the guilt of doing evil; and by this law He bound His own spirit.
quarantine:debris (2026-07-29) — starts-lowercase
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
These verses contain another example of our Lord Jesus Christ's mode of dealing with the Sabbath question. Once more we find Him coming into collision with the vain traditions of the Pharisees, about the observance of the fourth commandment. Once more we find Him clearing the day of God from the rubbish of human traditions — and placing its requirements on the right foundation. We are taught in these verses — the lawfulness of doing works of mercy on the Sabbath day.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
These verses contain another example of our Lord Jesus Christ's mode of dealing with the Sabbath question. Once more we find Him coming into collision with the vain traditions of the Pharisees, about the observance of the fourth commandment. Once more we find Him clearing the day of God from the rubbish of human traditions — and placing its requirements on the right foundation. We are taught in these verses — the lawfulness of doing works of mercy on the Sabbath day. We read that before all the Scribes and Pharisees, our Lord healed a man with a withered hand on the Sabbath. He knew that these enemies of all righteousness were watching to see whether He would do it, in order that they might "find an accusation against Him." He boldly asserts the right of doing such works of mercy, even on the day when it is said, "you shall do no manner of work." He openly challenges them to show that such a work was contrary to the law. "I will ask you one thing," He says, "Is it lawful on the Sabbath to do good — or to do evil? to save life — or to destroy?" To this question, His enemies were unable to find an answer. The principle here laid down, is one of wide application . The fourth commandment was never meant to be so interpreted, as to inflict injury on man's body. It was intended to admit of adaptation to that state of things which sin has brought into the world. It was not meant to forbid showing kindness on the Sabbath to the afflicted — or attending to the needs of the sick. We may drive in a carriage to minister comfort to the dying. We may stay away from public worship — in order to fetch a doctor, or be useful in a sick room. We may visit the fatherless and widow in trouble. We may preach, and teach, and instruct the ignorant. These are works of mercy . We may do them, and yet keep the Sabbath holy. They are not breaches of God's law.
I will ask you one thing - I will put a question to you. See on Mar 3:4, Mar 3:5 (note).
How the passage was read
On Luke 6:1-11On Luke 6:1-11
Luke's Sabbath pair, with the act named
Luke sets the two Sabbath collisions side by side and preserves the concrete detail: the disciples plucked ears of grain, “rubbing them in their hands” (6:1). The rubbing is the point of the objection: in the tradition's categories of forbidden Sabbath labor (thirty-nine of them, listed in Mishnah Shabbat 7:2), plucking counted as reaping and rubbing out the kernels as threshing. Deuteronomy 23:25 expressly permits eating from a neighbor's standing grain, so theft was never the charge; the developing oral law's categories were. The full exposition is in this site's Matthew 12 note.
In the withered-hand scene that follows, the watchers stand on a real distinction of their own law: mortal danger overrides the Sabbath (Mishnah Yoma 8:6), but a chronic condition can wait a day. Jesus heals by a word, an act no category of labor can name, and puts the question that reframes the day itself: “Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?”
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Sources: Mishnah Shabbat 7:2 (the thirty-nine categories) · Mishnah Yoma 8:6 (danger to life overrides the Sabbath)
The words behind it
19 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| εἶπεν | eipen | Said | G2036 → | 925 times |
| δὲ | de | then | G1161 → | 2765 times |
| ὁ | ho | <the> | G3588 → | 19766 times |
| Ἰησοῦς | iesous | Jesus | G2424 → | 908 times |
| πρὸς | pros | to | G4314 → | 700 times |
| αὐτούς· | autous | them; | G846 → | 5565 times |
| ἐπερωτῶ | eperoto | I ask | G1905 → | 56 times |
| ὑμᾶς | humas | you | G4771 → | 2973 times |
| εἰ | ei | if | G1487 → | 508 times |
| ἔξεστιν | exestin | it is lawful | G1832 → | 31 times |
| τῷ | to | on the | G3588 → | 19766 times |
| σαββάτῳ | sabbato | Sabbath | G4521 → | 68 times |
| ἀγαθοποιῆσαι | agathopoiesai | to do good | G15 → | 9 times |
| ἢ | e | or | G2228 → | 342 times |
| κακοποιῆσαι; | kakopoiesai | to do evil? | G2554 → | |
| ψυχὴν | psuchen | Life | G5590 → | 103 times |
| σῶσαι | sosai | to save | G4982 → | 105 times |
| ἢ | e | or | G2228 → | 342 times |
| ἀπολέσαι; | apolesai | to destroy? | G622 → | 90 times |
εἶπενSaid
eipenG2036 →925 times
δὲthen
deG1161 →2765 times
ὁ<the>
hoG3588 →19766 times
ἸησοῦςJesus
iesousG2424 →908 times
πρὸςto
prosG4314 →700 times
αὐτούς·them;
autousG846 →5565 times
ἐπερωτῶI ask
eperotoG1905 →56 times
ὑμᾶςyou
humasG4771 →2973 times
εἰif
eiG1487 →508 times
ἔξεστινit is lawful
exestinG1832 →31 times
τῷon the
toG3588 →19766 times
σαββάτῳSabbath
sabbatoG4521 →68 times
ἀγαθοποιῆσαιto do good
agathopoiesaiG15 →9 times
ἢor
eG2228 →342 times
κακοποιῆσαι;to do evil?
kakopoiesaiG2554 →
ψυχὴνLife
psuchenG5590 →103 times
σῶσαιto save
sosaiG4982 →105 times
ἢor
eG2228 →342 times
ἀπολέσαι;to destroy?
apolesaiG622 →90 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Luke 9:56And He and His disciples went on to another village.
it leads to
- Matthew 20:28
just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”
- Romans 12:21
Do not be overcome by evil, but overcome evil with good.
- John 3:17
For God did not send His Son into the world to condemn the world, but to save the world through Him.
- John 10:10
The thief comes only to steal and kill and destroy. I have come that they may have life, and have it in all its fullness.
- Luke 19:10
For the Son of Man came to seek and to save the lost.”
- Matthew 20:28
Through
Mark 3:4And He asked them, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?” But they were silent.
it leads to
- Matthew 12:10–12
and a man with a withered hand was there. In order to accuse Jesus, they asked Him, “Is it lawful to heal on the Sabbath?”
- Luke 14:1–5
One Sabbath, Jesus went to eat in the home of a leading Pharisee, and those in attendance were watching Him closely.
- Matthew 12:10–12
Through
Luke 14:3So Jesus asked the experts in the law and the Pharisees, “Is it lawful to heal on the Sabbath or not?”
it leads to
- Matthew 12:10
and a man with a withered hand was there. In order to accuse Jesus, they asked Him, “Is it lawful to heal on the Sabbath?”
- Matthew 12:10
Where this verse is studied
On this page
Studies16
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About Luke
This page draws on 15 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Ambrose of Milan, Commentary on Luke; Ambrose of Milan, Catena Aurea by Aquinas; Augustine of Hippo, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bede, Catena Aurea by Aquinas; Bonaventure, Commentary on Luke, Chapter 6; Cyril of Alexandria, Catena Aurea by Aquinas; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 23; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible and Tertullian, Against Marcion Book IV.