Luke 6:17-49 Comments by Stephen Ricker

* Luke 6:17 "He went down with them and stood on a level place. A large crowd of his disciples was there and a great number of people from all over Judea, from Jerusalem, and from the coast of Tyre and Sidon,"

* The Sermon on the Plain recorded in Luke 6:17-49 is not the same event as the Sermon on the Mount recorded in Matthew 5:1-7:29. Most have tried to prove they are and weakly look at other's reasoning. I have to admit that coming to a conclusion on the matter is not easy. Some commentators say the conclusion is not that important. I believe it should not be so easily dismissed. Jesus' meaning as recorded by Luke is different than the sermon that Matthew records, though there are similarities. The commentates who state the two records are the same ignore Luke's account, claiming it simple and incomplete compared to Matthew's account. They share no or little commentary on Luke's account. Perhaps they grew weary of writing all the time and are looking forward to the end of writing. I can relate.

* Jesus main point in this sermon is what it means to be his disciple, his follower, and what should be the result of following him. Jesus is teaching what it means to be sent.

* "He went down with them" -Luke records this sermon took place right after Jesus "went down" the mountain with his newly chosen twelve apostles. The apostles (and perhaps more disciples for 13 says, "he called his disciples to him and chose twelve of them") walked down with him to where the large crowd had gathered. (Luke 6:12-16) Jesus lead the way down the mountain. This was the first lesson Jesus wanted his apostles to understand, learn, and practice. Matthew's event says Jesus "went up and sat down" another important difference in the two accounts. Luke's account is showing Jesus' first lesson to his newly appointed ambassadors.

One commentate does present an interesting combined scenario: Jesus prayed high on the mountain, call some disciples up to him, chose twelve of them, they walked down the mountain, Jesus attended to the people's requests and needs, Jesus walked a small ways back up the mountain later in the day, had his disciples either sit before him or sit with him, and he taught them with the crowd listening too but lower on the plain. While this seems plausible, it does not fully take into account Matthew's exact wording and timing in 4:23-5:2, and 8:1. We must note that Matthew does not record when Jesus first appointed the twelve, not even in his chapter 10. Chapter 10 is simply the first place Matthew records who the apostles were, the time that Jesus first sent them out.

Some commentators say that neither Matthew nor Luke are following exact chronological timing, though both put this very close to Jesus chosen the twelve, just not exactly at the same time. They say this because it is obvious that Matthew puts his account a few months after the choosing of the twelve, where Luke puts it directly after, if we accept they are in chronological order. Since they believe both accounts are the same event, they reconcile the timing difference by stating that neither Matthew and Luke are following chronological timing. However, to me, Luke and Matthew give enough defined differences for us to know that these are different events that took place several months apart, each having slightly different points, and both in chronological order. Jesus often repeated his teachings, both practical and verbal, and they too with different though similar emphasis.

* "stood on a level place" -The original Greek adjective for "level place" is "pedinos" which is translated into English as "level," "flat," or "pertaining to a plain." In this verse, the only appearance in the New Testament, "pedinos" modifies the Greek word for place, "topos", creating the phrase "topos pedinos", which is translated as "a level place" or "a plain." Luke's careful use of this word, which Greek root means "the foot of" designates it is the foot of the mountain that he had prayed all night on. Thus, Luke is stating this event is not the same as Matthew's account where Jesus stood on the side of a mountain. Matthew, unlike Luke, states in three verses before his account of the Sermon on the Mount that before it Jesus traveled all around Galilee before it. Luke is not stating that Jesus was not standing on a plateau, he was standing on the flat ground beyond the mountain. Jesus went down the mountain and healed on the spot just before he talked directly to his disciples. And yes, this is not the only subtle difference between the event recorded by Luke and the event recorded by Matthew.

* "A large crowd of his disciples was there" -More than the twelve and perhaps even more than the later picked 72 disciples. Large crowds were common. Matthew 15:38 16:10 and Mark 8:9, 20 record 4,000 at one event which included a miraculous feeding. Matthew 14:12, 16:9, Mark 6:44, 8:19 and John 6:10 record five thousand at another event which also included a miraculous feeding.

* "and a great number of people" -They came, but did not intend to follow Jesus. Luke records these people separate from his disciples.

* "from all over Judea" -Jesus was in Galilee. Judea was to the south. To Galilee's west was Gentile territory and beyond that was the vast desert. (See maps. Use the portfolio icon above.)

* "from Jerusalem" -Jesus was in Galilee. Jerusalem was to the south, in Judea. South of Judea was a rocky desert with a few small oasis. (See maps. Use the portfolio icon above.)

* "from the coast of Tyre and Sidon" -Jesus was in Galilee. Tyre and Sidon were to the northeast of Galilee, on the coast of the Mediterranean Sea. (See maps. Use the portfolio icon above.)

* Matthew's account has some differences. His event has people coming from Galilee, the Decapolis, Jerusalem, Judea, and beyond the Jordan. All of these places are to the east, south-east, and south. None are in the direction of the Mediterranean Sea as Luke does. And Luke's event does not include anyone from the Decapolis and beyond the Jordan. (See maps. Use the portfolio icon above.)

>Who was in the crowd?

* Luke 6:18-19 "who had come to hear him and to be healed of their diseases. Those troubled by evil spirits were cured, and the people all tried to touch him, because power was coming from him and healing them all."

* "who had come to hear him and to be healed of their diseases" -Those wanting to hear Jesus and/or be healed by Jesus came to Jesus. They were willing to travel long distances.

* "Those troubled by evil spirits were cured" -Evil spirits for one reason or another tend to trouble specific people again and again. They do not leave them alone. Usually these people through sin and rejecting God open themselves up to easier abuse from evil spirits. The evil spirit pick on the weak. The troubled soul is not without will. These people came to Jesus even though evil spirit continually and/or sporadically troubled them.

* "the people all tried to touch him" -Mark 14:36 records that when Jesus and his disciples had on another occasion crossed the Sea of Galilee and landed at Gennesaret, "people brought all their sick to him and begged him to let the sick just touch the edge of his cloak, and all who touched him were healed."

Later in his account Mark records in 6:56 that "wherever he went -- into villages, towns or countryside-- they placed the sick in marketplaces. They begged him to let them touch even the edge of his cloak, and all who touched him were healed." Then, in 8:22, "some people brought a blind man and begged Jesus to touch him." And a third time Mark records in 10:13, peple were bringing little children to Jesus to have him touch them..."

Luke will a second time record in 18:15, "People were also bring babies to Jesus to have him touch them," the same event as Luke had recorded.

* "because power was coming from him and healing them all" -The original Greek noun translated "power" by the NIV and others, and "virtue" by the KJV (a misunderstood outdated translation) is "dynamis" from which we get the English word dynamite. "Dynamis" means "force", specifically a miraculous power (and by implication a miracle).

>Who did Jesus address this message to?

* Jesus intentionally addressed his disciples with all the commotion around them and intentionally after he had helped many if not all of the people in the large crowd. Not only were people trying to touch him, but people were coming and going, trying to get his attention, shouting out, and pushing forward including the demon troubled. His disciples were there, close enough to look at. What were they thinking? What were they to do? What were they doing? Crowd control? Since it was obvious that Jesus intentionally helped and healed people -he walked to the people and allowed everyone to come forward- what crowd control could be done? Figuring out how to conduct crowd control would not be easy for the inexperienced apostles, perhaps not even as wanted as we think either. From the disciples arguing about who had authority, crowd control would be considered a lesser task. Then, Jesus stopped, looked at his disciples and began teaching them. What did the people do? Since some came to hear him, they too sat down and listened to Jesus' teaching.

* Jesus had not been looking intentionally at his disciples until he was ready to speak to them. He waited for the right moment. When things were very chaotic it was time to say who was blessed. The people causing and in the chaos were blessed because they were frantic to get to Jesus. Where they poor? Yes, and they came to Jesus. Where they hungry? Yes, and they came to Jesus. Did they weep? Yes, and they came to Jesus. Where they hated, excluded, and insulted? Yes, and they came to Jesus. Jesus told his disciples people like these people are blessed. He used opposites; opposites to this world's thinking and believes, for God's ways and thoughts are not man's ways and thoughts. This is the teaching in the Sermon on the Plain. This is not the teaching of the Sermon on the Mountainside as recorded by Matthew.

Blessed Are You

Luke records a unique event, not to be confused with Matthew's record of the Sermon on the Mount which took place several months later. (Matthew 5:1-7:29) Luke's record of the Sermon on the Plain took place on flat ground within sight of the mountainside he had prayed all night on. When Jesus came down from the mountain, and after he chose twelve from the great crowd of disciples following him, Jesus was inundated with a great number of people from all over Judea, from Jerusalem, and from the coast of Tyre and Sidon. (See comments above for differences of Luke's and Matthew's records.)

Unlike the later events of the sermon on the side of the mountain, the feeding of the four thousand, and the feeding of the five thousand, Luke describes this event as more chaotic. Not only was a large crowd of disciples present, but also a great number of people had gathered from all over Judea, from Jerusalem, and from the coast of Tyre and Sidon. The great numbers were not part of the large crowd of disciples. These people had come, but had full intentions to leave once they got what they came for.

The group who came to Jesus and would leave, each had their own reasons for making their long journey to Jesus. Luke records them in general groupings; those who had come simply to hear him was is one. Then there were people who wanted to be healed. They had learned that merely touching Jesus would bring healing. The last group were those troubled by evil (unclean) spirits. They were people who the evil spirit would relentlessly torment. Each of these groups would be trying to get near enough to Jesus to either touch him or get his attention. The atmosphere of desperation and turmoil was the greatest the newly picked bewildered apostles had experienced. Later, they would learn mass crowd control. Here, Luke portrays them just standing there trying to comprehend what to do until Jesus looked at them and began his teaching by saying, "Blessed are you..."

Some scholars say that Matthew's account goes deeper than Luke's account, concluding and teaching others to ignore and/or consult Matthew for the full meaning behind what Luke records here. However, since Luke is recording a completely separate account, Jesus is making an important and different point to his disciples.

Jesus called the 12 "apostles", meaning sent. Jesus is showing the apostles who he is sending them to. These people are the ones that are blessed. They are pressing forward to get near Jesus; to touch him, to be freed, and to hear him. They are blessed. Such people are moved by God to go to Jesus. Jesus sends his appointed to these kind of people

* The oldest surviving pieces of the Gospel of Luke as of 2026 are Papyrus 4 and Papyrus 75, both dated to the late 2nd century or early 3rd century.

>2. From Jesus' point of view who are blessed?

* Luke 6:20b-23 "he said: "Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh. Blessed are you when men hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man. Rejoice in that day and leap for joy, because great is your reward in heaven. For that is how their fathers treated the prophets."

* Luke has four "blessed"s. Matthew has nine "blessed"s. Luke's recorded blessings are not the same at Matthew's.

* "Blessed" -The original Greek is "makarios" (a transliteration) and in Hebrew its "slstopd" which means; "supremely blessed; fortunate, well off, happy." The YLT uniquely uses the English word "happy", an acquitted, though simple translation. The Mosaic Law started with a curse, but the New Testament Law starts with blessings.

* "Blessed are you who" -Jesus' four blessed statements as recorded by Luke begin the same with "...are you who" (KJV "...be ye" and ASV "...are ye"). Only one in Matthew's account begin this way; the rest begin with the abrupt, "Blessed are..." Luke's Greek does not contain the articles "...are you who"; however it is implied.

Poor

Jesus first told his disciples, "Blessed are you who are poor." Luke does not record Jesus saying "poor in spirit". "Poor" is the way the Holy Spirit wants us to consider it in this teaching. Matthew's account is another event and another teaching subject. He recorded, "poor in spirit", not Luke. (See comments above.)

The original Greek adjective for "poor" is "ptochos", and what Aramaic word Jesus used does not matter because the oldest scripts the Spirit gives is in Greek. (See comment concerning the oldest scripts we have.) The root to "ptochos" is "ptosso" which means "to crouch" as in begging, and therefore these people are known by others to be in momentary need and in distress from time to time.

Jesus was poor, the disciples were poor, many if not all of the people who came that day and Jesus helped, were poor. How can their poverty be determined beyond Jesus' actions before he made this statement, and when he made the statement? Israel was a poor nation due to heavy taxation by Rome, Herod, and the Jewish religious establishment. Wealth in first century east Mediterranean was concentrated to a small group of people. Therefore, most who came to Jesus that day were poor.

First, Jesus is teaching the disciples, especially his newly appointed apostles, that though these people are poor and thus have nothing to offer him, Jesus helped them. He expected nothing and he asked for nothing in return for his help. The disciples were being sent and expected them to do the same as he. Not to expect anything in return.

Second, Jesus continued his teaching by saying, "for yours is the kingdom of God." He said, "is"; that is present tense, not future tense. Jesus is not speaking of all poor. Rather, he is speaking of the poor who came to him in need that day for his help and his disciples who followed him day after day. These people had faith in Jesus. They left home and traveled far because they had faith that Jesus would help him. They were monetarily poor, but rich in faith just as many others in the Bible. James 2:5 is an exact record of this day, poor having faith in Jesus and being blessed.

The gift is the kingdom of God. The kingdom of God is where God rules. The kingdom of God is his people. His people believe. His people hope in him. His people's home is Jesus. His people love him. His people are blessed.

* "hunger now" -The two original Greek words are the verb "peinao" and the adverb "nyn" (transliterations). "Nyn" means "in the present, the here and now". "Peinao" has the root "penes" which means "to toil for daily subsistence". The people who came to Jesus work hard every day, except the Sabbath, to get enough for their family to eat every day, achieving little more, for they have little or nothing left after they buy food. Even then, some days after they eat, they remained hungry.

Hunger

Jesus' next blessing declaration concerns those who hunger now. Luke does not record Jesus saying "hunger for righteousness" as Matthew does in his record of a separate event. "Hunger" for food is the way the Holy Spirit wants us to consider it in this teaching. Matthew's account is another event and another teaching subject (See comments above.)

The root of the original Greek word is "penes" which means "to toil for daily subsistence". The people who came to Jesus worked hard every day, except the Sabbath, to get enough for their family to eat, achieving little more, for they had little or nothing left after buying food. Even then, some days after they ate, they remained hungry. Some days they didn't get enough and could have eaten more.

Israel was a heavily taxed, poor nation. The Romans taxed the average person. Herod taxed them. The Sanhedrin expected special offerings beyond tithing. They instituted temple taxes, synagogue taxes, extra fees while purchasing offerings, mission offerings, and anything else they could invent. What remained was barely enough to buy food for their family to eat.

Jesus' disciples often found themselves so hungry that they had to eat grain set aside for the poor. (Matthew 12:1; Mark 2:23; Luke 6:1) Jesus also must have experienced the same as he and his disciples traveled from city to village through open country. Traveling on foot makes men hungry. The people Jesus sent his disciples to were people who experienced hunger from time to time, just as they did.

Jesus continued his teaching by saying, "for you will be satisfied". Jesus was teaching his disciples. As they followed him and as they obeyed his calling to go forth, they would be hungry, but they would be satisfied as well. The Greek word Luke used for satisfied is the same word he used at the feeding of the 5,000 when he said the people "ate and had their fill". It literally means "completely stuffed". The text is future. Though hungry now, in the future they will be completely full.

The apostle John records an event when Jesus and the disciples went into Samaria. While stopping by a well. Jesus sent the disciples into the town to buy some food because they were hungry, for they were traveling. Jesus stayed by the well. A woman came. He revealed to her that he was the Messiah. She believed and went back into the town and told everyone. When the disciples came back with the food, Jesus told them, "I have food to eat that you know nothing about. My food is to do the will of him who sent me and to finish his work." (John 4:32, 34) Jesus was satisfied even though he had no physical food up until that time.

* "weep now" -The two original Greek words is the verb "klaio" and the adverb "nyn" (transliterations). "Nyn" means "in the present, the here and now". The root to the original Greek word "klaio" is "klaio" which means "to wail aloud", not cry silently. It was regularly used in the ancient Greco-Roman and Jewish worlds for mourning the dead, expressing deep emotional distress, or crying out in response to life's trials and injustices. The people who came to Jesus that day experienced deep sorrow, suffering, and hardship in this broken world.

Luke is not the same account as Matthew. Matthew 5:4, a passage many say is equivalent to this one, has the original Greek verb "pentheo", which is translated "morn" and means "to mourn, lament, or grieve deeply with a profound, soul-felt sorrow". It is the strongest Greek word for sorrow, describing an acute, active state of mourning rather than a passive or light sadness. Historically and in biblical usage, it often described the heavy grief of standing beside a grave, wailing, or weeping openly over the loss of a loved one. In the context of the Beatitudes and the broader New Testament, "pentheo" extends beyond bereavement to encompass heartfelt remorse, repentance, and grief over personal and collective sin (and a few times over death). Thus, different that Luke's record of the Sermon on the Plain which is about weeping because of oppression from the outside, not mourning because of sin.

Weep

Jesus next blessing declaration concerns those who weep now. Luke does not record Jesus saying in this teaching "mourn" as he does in Mathew's record of a separate event. (Matthew 5:4) Matthew uses a different Greek verb, one that refers to grief over sin. Here, the Greek verb translated as "weep" is the way the Holy Spirit wants us to consider it in this teaching. Matthew's account is another event and another teaching subject (See comments above.)

The original Greek word is "gelao" which means "to wail aloud", a stronger emotion than crying silently or being melancholy. It was regularly used in the ancient Greco-Roman and Jewish worlds for mourning the dead, expressing deep emotional distress, or crying out in response to life's trials and injustices. The people who came to Jesus that day experienced deep sorrow, suffering, and hardship in this broken world.

On two separate occasions Jesus saw the large crowds that constantly gathered because they wanted to be by Jesus, just like this crowd. Jesus had compassion on them because they were like sheep without a shepherd. So he took care of their needs and taught them many things. (Matthew 9:36, Mark 6:34) These people wept. Jesus wanted his disciples, especially his newly picked apostles, to know that he was sending them to people who shed tears and wailed because they are oppressed, afflicted, and oppressed. Jesus would later tell Peter after he denied him, "Take care of my sheep". Jesus said this three times.

When Jesus began his ministry he purposely read these words from the prophet Isaiah, "The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord's favor." (Luke 4:18-19) Jesus practically showed his disciples he cares for these weeping people.

Jesus continued his teaching by saying, "for you will laugh". As with the previous blessing this is future tense. This laughter is a sign of joy and/or satisfaction, the physical expression of laughter, mirth, or cheer. Due to a contrast to weeping in this life's trouble, this laughter symbolizes divine comfort, ultimate vindication, and a wellspring of belly laughter that replaces past sorrow and grief. (Isaiah 25:8; Revelation 7:17, 21:4)

Jesus promises that though his people weep now, they will laugh in his kingdom. Revelation 19:6-8 states, "Then I heard what sounded like a great multitude, like the roar of rushing waters and like loud peals of thunder, shouting: "Hallelujah! For our Lord God Almighty reigns. Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. Fine linen, bright and clean, was given her to wear." (Fine linen stands for the righteous acts of the saints.)"

* "when men hate you, when they exclude you and insult you and reject your name as evil" -For this very reason Cain killed Able. "Hate" is the Greek verb "miseo". "Exclude you" and/or "seperate you" is the Greek pronoun "aphorizo hymas". "Insult you" and/or "reproach you" is the Greek verb "oneidizo". "Reject your name as evil" is the Greek phrase "ekballo hymon onoma hos poneros" (All these are transliterations). Matthew 5:11 transliterations for comparison are as such. "Insult you" and/or "revile you" is the same Greek verb "oneidizo". "Persecute you" is the Greek verb "dioko". "Falsely say all kinds of evil against you" is the Greek phrase "epo pas poneros kata hymon pseudomai". (All these are transliterations.)

Luke is not the same account as Matthew, as I have repeatedly stated in comments above. Matthew 5:10-12, a passage many say is equivalent to Luke 6:22-23, records Jesus starting with, "Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven." Now, Matthew 5:11 does include insult, false testimony, and repeats persecution stated in the prior verse. First, is "...are persecute" the same as "hate you, exclude you, and insult you, and reject your name as evil"? Is "because of righteousness" the same as "because of the Son of Man"? Certainly, Jesus' counter to both these are not the same. Luke uniquely does not have Jesus counter with a "blessed". Matthew's record does have Jesus counter with a "blessed are you" and "great is your reward in heaven". So, yes, these are similar. Yet, there is some subtle differences too.

What then should be done? Consider the fourth and final "blessed are you" in Luke by itself, separate of Matthew, just as with the prior three, and consider it within the surroundings of the event, just as with the other three.

* "because of the Son of Man" -Jesus often referred to himself as the Son of Man, a term coined by the prophets to refer to the Messiah. The hate, exclusion, insult, and rejection as evil not specified as due to a person's faith in and proclamation concerning Jesus, the Son of Man and the Son of god.

Your Reward in Heaven

The fourth and final "blessed" spoken by Jesus, recorded by Luke, during the Sermon on the Plain is similar to Matthew's record of Jesus' Sermon on the Side of the Mountain in 5:11-12. However, they are not the same.

Jesus' four declarations in Luke are more than acute observation. They are universal truths that are evident ever since Cain killed Able. For Cain killed his brother due to hate. Cain belonged to the evil one and murdered his brother because his own actions were evil and his brother's were righteous. (1 John 3:12) The enmity established between the serpent and Eve's seed exists to this day. (Genesis 3:15)

However, the righteous can have hope. For just as the blood of Able still cries out, so too those who live by faith in Jesus will rejoice when Jesus comes again. Like young fawn they will leap for joy. Jesus promises a reward in heaven for those who live by faith to the end. Even though they are poor. Even though they weep. Even though at times they are hungry. And even though at times they are rejected, they are humiliated, they are considered outcasts. Jesus promises a great reward for them in heaven.

>What are the rewards of the blessed?

* "for yours is" -The original Greek phrase is "hoti" (a transliteration), a conjecture translated as "for"; "hymeteros" (a transliteration), a pronoun, and "esti", a verb -third person singular present presumed indicative of "eimi", the first person singular present.

* "the kingdom of God" -Repeated many times in the Bible, especially in the Gospel of Luke. (i.e. 4:43, 7:28, 8:1, 8:10, 9:2, 11, 27, 60, 62, etc.) See other places for more commentary.

* "you will be satisfied" -The English phrase is one word in Greek, the verb "chorazo" (a transliteration). It literally meant in the first-century "to feed, fatten, gorge, or satisfy completely with food". In classical Greek writings, "chortazo" was used almost exclusively for cattle and beasts of burden. It described letting animals loose in a lush pasture to eat their absolute fill, or stuffing them at a feed trough until they were entirely gorged and physically bloated. By the first century AD, the word had expanded colloquially to apply to people. However, it retained its rustic, intense connotation. It did not mean politely eating a small meal; it meant eating one's fill until bursting or being fully satiated. For example, the Gospel writers used this exact word to describe what happened to the crowds after Jesus multiplied the loaves and fishes, "they all ate and were filled" (Luke 9:17).

* "you will laugh" -The English phrase is one word in Greek, the verb "gelao" (a transliteration). This laughter is a sign of joy and/or satisfaction, the physical expression of laughter, mirth, or cheer. Due to a contrast to weeping in this life's trouble, this laughter symbolizes divine comfort, ultimate vindication, and a wellspring of belly laughter that replaces past sorrow and grief.

* "because great is your reward in heaven" -Reward is the Greek noun "misthos" meaning "pay for service (literal or figurative), good or bad. "Great" is the Greek adjective "polys", used 365 times in the New Testament as "many", "much", and "great".

"Heaven" is the Greek noun "ouranos", used 284 times in the New Testament. Literally it meant "sky" or "the visible expanse above the earth". Unlike modern English, which separates the physical realm ("sky") from the spiritual realm ("heaven"), ancient Greek held these two domains together within a single concept. However, the Gospel writers used in in context to Old Testament teaching of the place where God dwelt. Though written in Greek, the New Testament Gospels are deeply rooted in a Hebrew worldview. In Hebrew thought, the sky (shamayim, "the heights") was understood as God's space, functioning as His royal court or throne room. Therefore, having a reward "in ouranos" meant it was safely stored in the divine realm-held securely by God Himself-as opposed to earthly treasures that rot or get stolen. Consider Luke 15:21 where in Jesus' parable the prodigal son says I have sinned against "ouranos" (translated heaven), meaning he has sinned against God.

* "For that is how their fathers treated the prophets" -Jesus will directly say, "Woe to you, teachers of the law and Pharisees, you hypocrites!..." (Luke 11:47-51; Matthew 23:29-32)

* Isaiah 25:7-9 "On this mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations; he will swallow up death forever. The Sovereign LORD will wipe away the tears from all faces; he will remove the disgrace of his people from all the earth. The LORD has spoken. In that day they will say, "Surely this is our God; we trusted in him, and he saved us. This is the LORD, we trusted in him; let us rejoice and be glad in his salvation."

* Revelation 7:15-17 Therefore, "they are before the throne of God and serve him day and night in his temple; and he who sits on the throne will spread his tent over them. Never again will they hunger; never again will they thirst. The sun will not beat upon them, nor any scorching heat. For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes."

* Revelation 21:3-5 And I heard a loud voice from the throne saying, "Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away." He who was seated on the throne said, "I am making everything new!" Then he said, "Write this down, for these words are trustworthy and true."

>From Jesus' point of view who are the miserable people?

* Luke 6:24-26 "But woe to you who are rich, for you have already received your comfort. Woe to you who are well fed now, for you will go hungry. Woe to you who laugh now, for you will mourn and weep. Woe to you when all men speak well of you, for that is how their fathers treated the false prophets."

* The four counters, woes, in verse 24-26 to the four blesseds in verses 20b-23 are not in Matthew. Yet another example that Luke and Matthew are writing on different events and different, though similar, subjects. Those who believe the two are the same see that Matthew does not have the woes. They hold on to their belief, stating Matthew omitted the woes, while at the same time stating Luke wrote the shorten inferior version, a contradiction. They have little to say about the woes. If they would look closer at them they would see they counter and fully define the blessings and thus realize that Luke's record of Jesus' blessing teachings here are different than in Matthew's recorded event.

These counters solidify the meanings of poor, hunger, weep, hate, exclude, insult, and reject as evil.

* "But woe to you" -"But" is the Greek adverb/conjunction "plen". "Woe" is the interjection "ouai" and in the New Testament it functions more as a dramatic expression of alarm and grief-akin to warning someone they are walking straight into a disaster than a curse.

"to you" is the Greek pronoun "hymin". Of the over six hundred times it is used in the New Testament it is always translated "you".

* "who are rich -The English phrase is one word in Greek, the adjective "plousios" (a transliteration). It is used 28 times in the New Testament and always translated "rich" meaning wealthy, figurative "abounding with".

* "who are well fed now" -The English phrase is one Greek verb, "empiplemi", the word appears as a perfect passive participle. It is a compound word formed from "en" (in/within) and the root of "pleistos" (full/most). While it literally refers to being physically stuffed with food, first-century writers often used it figuratively to describe being fully satisfied, over-indulgent, or completely complacent. It captures the idea of being "stuffed" with wealth, social status, and self-righteousness. Because they are completely satisfied by their current earthly comforts, they feel no hunger or need for God, justice, or spiritual mercy.

* "you who laugh now" -Similar the being "fed now" except this concerns the soul; our emotions. These people are content with life as they have it now and believe they have heaven on earth.

* "when all men speak well of you" -They speak to please people so they can gain from it. They are selfish. Later, Jesus will call them wolves in sheep clothing. (Matthew 7:15, 10:16; Luke 10:3; Acts 20:29)

>What is in their future?

* "for you have already received your comfort" -"Comfort" or "consolation" is the Greek noun "paraklesis". It refers to ease, relief, or a sense of well-being that dulls or satisfies a person's longings. In the first century it covered a range of meanings from a legal or personal appeal to deep emotional comfort and relief.

* "for you will go hungry" -A promise that they will not be welcome in the kingdom of God. Jesus will stating this again is very clear words.

* "for you will mourn and weep" -Jesus will again stay that they will not be allowed in the kingdom of God and they will weep with gnashing of the teeth. (Luke 13:28)

* "that is how their fathers treated the false prophets" -Hebrews 11 gives an account of the true prophets life. Jeremiah gives a contract between the life of him and the false prophets.

Woes -WHAT?

The woes Jesus gives are contrary not only to what the world teaches, but what everyone wants. Doesn't everyone want to be rich? Don't we seek a comfortable life? Don't we want to eat rich food every day till we've had our full? Some preachers stand up and claim that God wants these for us and we should take it, take it, and take some more. What is Jesus saying and why is he saying it?

The obvious is that Jesus' woes, uniquely recorded in Luke, counter the blessings that he just spoke. More than that, the blessings help define the woes, and the woes help define the blessings. Clearly, Luke's record of the Sermon on the Plain differs from Matthew's Sermon on the Mountainside. Where Jesus' Sermon on the Mountain deals with the inner-self, Jesus' Sermon on the Plain has to do with the outer. Jesus pronounces woe to the rich, well fed now, and those who laugh now.

A woe is not a condemnation. A woe expresses of deep distress, misery, and grief. Jesus is publicly expressing sorrow and dismay. But to whom? Jesus' woes are directed toward types of people in the sermon, but later he would specifically name groups within their society: the teachers of the law, the Pharisees, the Sadducees, and the Herodians. Most envied their lifestyle. Most were shocked when Jesus named them specifically. Few examined themselves against Jesus' sermon. Not even the disciples stopped arguing among themselves about who was the greatest. Even during the Last Supper, the Twelve were seeking to get a little more rich, comfort, food, and laughter than their brother in Christ. Am I just as guilty?

>3. How is Jesus' viewpoint different from the viewpoint of worldly people?

* What the world says will make you happy, Jesus says makes us miserable. What the would says makes us miserable, Jesus said will make us complete.

>How can we have Jesus' viewpoint?

Well Spoken False Words

The final woe Jesus' gave counters the final blessed. The woe is when men speak well of you. The blessed is when men hate, insult and reject your name as evil because of the Son of Man.

One of the final advice that Apostle Paul gives the young pastor and evangelist Timothy is, "Preach the Word; be prepared in season and out of season; correct, rebuke and encourage--with great patience and careful instruction. For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths. But you, keep your head in all situations, endure hardship, do the work of an evangelist, discharge all the duties of your ministry." (2 Timothy 4:2-5 )

A part of the gospel is sweet, and before the sweet is the bitter. The gospel is both bitter and sweet. Many preach half the gospel, the sweet part, and so they preach a gospel that goes against Christ. People like hearing the sweet parts. But when someone preaches the bitter part, the part that says, "Repent. Change your ways from doing evil and do not turn away from doing good. Seek the kingdom of God with all your heart," they turn against the message and the messenger.

Is the Sermon on the Plain part of the Prosperity Gospel? Yes, it is part of the woes! Prosperity Gospel is not part of the blessed. A few who come to faith may live a prosperous life. Yet, as Jesus said, "It is easier for a camel to go through the eye of a needle that for a rich man to enter the kingdom of God." (Matthew 19:24; Mark 10:25; Luke 18:25) Blessed is the evangelist and preacher who reminds people these truths. Though they are rejected, insulted, and mocked.

II. Love Your Enemies (27-36)

>4. How does Jesus define "enemies"?

* Luke 6:27-28 "But I tell you who hear me: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you."

* "Love your enemies" -Love is the Greek verb "agapao" (a transliteration) perhaps from "agan" meaning "much". "Agapao" is a social and moral sense of love, whereas the Greek verb "phileo" means "friend" as in having affection for. The Greek verb used is a form of "agape", which means "a deliberate, active choice of the will to seek the well-being and best interests of another", rather than an emotional feeling or romantic attraction.

* "do good to those who hate you" -Do not repay evil for evil. No retribution even when the hate is or is not physical.

* "bless those who curse you" -"Bless" is the Greek verb "eulogeo" (a transliteration), not used in the four blessings above. "Euloeo" is a compound word; "eu" means "well" and "logos" means "God". The general meaning is to speak well of someone, to bless (thank or invoke a benediction upon them or on their behalf).

* "pray for those who mistreat you" -An extension of "blessing them". "Mistreat" is the Greek verb "epereao" (a transliteration), a compound word from the preposition "epi" meaning "on", "to", or "in" and the Greek "areia" meaning "threat", "insult", and "slander".

* "hate you... curse you... mistreat you" -All are violent, personal, and deliberate attacks. The are offensive conducts.

* "love... do good to... pray for" -All are gentle, personal, and use deliberate kindness. These are inoffensive conducts.

* Jesus is not forbidding his listeners to endeavor to avoid and unjust attack. We do have an offensive move. Romans 12:21 says, "Do not be overcome by evil, but overcome evil with good."

>How should a disciple show love practically in each encounter with one who has acted like an enemy?

* Luke 6:29-31 "If someone strikes you on one cheek, turn to him the other also. If someone takes your cloak, do not stop him from taking your tunic. Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back. Do to others as you would have them do to you."

* "If someone strikes you on one cheek, turn to him the other also." -Do not respond violently. Expect another blow. Allow it to happen.

* "If someone takes your cloak, do not stop him from taking your tunic." -Trying to stop him will lead to violence.

* "Give to everyone who asks you" -Do not show favor. Do not judge as to what they might do with it?

* "if anyone takes what belongs to you, do not demand it back." -This eliminates wrongful claim suits in a public court of law such as Apostle Paul was criticizing the Corinthian congregation for doing. (1 Corinthians 6:1-8)

Practice God's Love

The actions and reactions of the man and woman of God is opposite of the man and woman of this world in regards to interpersonal relations. The world's actions and reactions are compelled by negative and destructive emotions, the main is one is hate. The children of God's kingdom actions and reactions are compelled by positive emotions, the main one is love, for God is love. The reason for the difference is the children of God's kingdom are just that, his children, and the people of the world are not, they have another father. (John 8:44)

However, before I claim to be a child of God, I need to see if my actions and reactions are in line with what the Son of God says they should be. First, I need to love my enemies. (27) Love is that strong emotion that compels positive actions towards another. The Greek verb used by Luke here is not the romantic emotion. Rather, it is an intentional posture of goodwill and commitment to help even if the person is unloving and undeserving -even if they are an enemy. Didn't God show me such love when I acted as his enemy, through Christ's suffering and death?

Jesus helps me understand what he is directing me to do by telling me to 1) do good to those who hate me, 2) bless (speak well and on behalf of) those who curse me, 3) pray for those who mistreat me, 4) turn the other check when struck, 5) if robbed, let them take it without violent defense and retribution. The hate within the children of the world is expressed as violence. The love within the children of God is expressed as calm kindness in faith. Jesus says it this way, "Do to others as you would have them do to you."

When two or more engage in a hostel exchange, what good is accomplished? If neither side yields to love will not the conflict continue for generations until both are defeated and die? Does not a salty ocean of tears and death's dry field result from violence? Why continually rub salt water in a wound and plant the hope of vengeance's release in a dead field? Practice God's love and experience new life rise from death.

>5. What kind of reward should a disciple expect from acting in love toward enemies?

* Luke 6:32-36 "If you love those who love you, what credit is that to you? Even 'sinners' love those who love them. And if you do good to those who are good to you, what credit is that to you? Even 'sinners' do that. And if you lend to those from whom you expect repayment, what credit is that to you? Even 'sinners' lend to 'sinners,' expecting to be repaid in full. But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be sons of the Most High, because he is kind to the ungrateful and wicked. Be merciful, just as your Father is merciful."

* "love" -The Greek verb is "agapao" (a transliteration), the same word as in verse 27.

* "credit" -The Greek noun is "charis" used 156 times in the New Testament from the primary Greek verb "chairo". "Charis" primarily means "graciousness" (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude).

In the first-century Greco-Roman world, the Greek word "charis" did not mean what most modern readers think when they hear the English word "grace". While we often view grace as a warm, abstract feeling or a "free gift with absolutely no strings attached," first-century ears heard something entirely different: social obligation, patronage, and reciprocal favor. In antiquity, a gift was never purely anonymous or consequence-free. When a patron granted you charis, you were honor-bound to return charis (gratitude and allegiance). To accept a favor and offer no loyalty in return was considered a social shame.

* "sinners" -Those who have no religion and whose idea of God is either vague or non-existent. From a Jewish understanding they did not live according to the Law of the Covenant and perhaps lived like the prodigal son. From a Greek and Roman understanding they were immoral and live a life of vices.

* "do good" -The original Greek verb is "agathopoieo" (a transliteration) used eleven times in the New Testament. The root adjective, a compound word, means "do well", "a well doer", and "them that do well".

* "what credit is that to you?" -"Credit" is "charis", the same as the previous verse.

* "lend... repayment" -"Lend" is the Greek verb "daneizo" (a transliteration) requiring collateral and interest. "Repayment" is the Greek verb "apolambano" that means everything is paid in full. When Jesus uses these terms, is he or is he not describing a friendly or casual favor? He is deliberately using the strict, transactional language of the commercial banking and credit market of his day that calculate and evaluate so to reduce all risks of losing not only the investment, but also the profit. Some want to point out Jesus is saying don't calculate and stay safe, take some risks when you give. Is that what you read here? Or is he saying something more?

* Verse 35 shows a radical nature of Jesus' teaching concerning those of the kingdom of God.

* "Then your reward will be great" -From God we can expect a reward. We cannot expect even a "thank you" from mankind. Do not be disappointed and dishearted waiting for one from mankind.

* "you will be sons of the Most High" -Because you are living and doing as he does.

>Why is it important to know this?

* "Be merciful, just as your Father is merciful." -He was, is, and will be to me.

* This kind of witness will move the hearts of our enemies. They won't expect it. They will see that we are different. They may even change.

If You Love

The radical teaching Jesus gives in these verses goes beyond even the best civil charity and kindness norms. The lifestyle Jesus presents requires letting go of self; self-gratification, self-promotion, self-preservation, and self-dependency. There is no easy way to say this. Without daily living by faith in God all the time, living by these truths can be more than challenging. The acts are not challenging as much as believing what Jesus promises is challenging. The core of my fallen flawed self says, "No," while faith wants to counter with, "Yes."

Jesus states that even those who do not believe in the one true God and live righteously have the capability to show love to those who love them. Even the sinful, who during the day do good to someone who returns that good, will in the secret of night do evil towards another. Also, many after careful investigation will lend money after applying fees and charging interest, claiming to help their customers. The original Greek verbs that Jesus uses are commerce banking terms.

Jesus is teaching is disciples how to personally interact with their enemies. "Love your enemies, do good to them, and lend to them without expecting to get anything back." (35a) This takes faith.

With the command comes a promise that God will fulfill in the future, "Then your reward will be great, and you will be sons of the Most High, because he is kind to the ungrateful and wicked. (35b) This takes faith. Jesus concludes with the command of mercy towards our enemies.

III. Do Not Judge Others (37-42)

>6. What are the practical reasons given by Jesus why disciples should not judge others?

* Luke 6:37-38 "Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you."

* The promises are not in Matthew's record in 7:12 of the Sermon on the Mountainside.

* "Do not judge" -The original Greek verb is "krino" (a transliteration), perhaps a primitive word means properly "to distinguish", i.e. "decide" (mentally or judicially); by implication "to try, condemn, punish".

* "Do not condemn" -The original Greek verb is "katadikazo" (a transliteration), from the preposition "kata" and a derivative of the noun "dike" which together means "according to vengance and judgement". "Katadikazo" means "pronunce guilty". Though the word is court formal it is here implied personal and informal relational.

* "you will not be" -Jesus and the apostles were in this life judged and condemned to death eventually. So, the promise concerns the judgement to come.

* "Forgive" -The original Greek verb is "apolyo" (a transliteration), from the prepositon "apolyo" and the verb "luo" or "lyo" (transliterations). The verb means "to free fully, i.e. literally relieve, release, dismiss, or let die, pardon, or divorce".

* "Give" -The original Greek verb is "didomi" (a transliteration), a prolonged form of a primary verb (which is used as an alternative in most of the tenses); meaning "to give" (used in a very wide application, properly or by implication, literal or figurative).

* Consider the Sacred Day of Atonement where judgement, condemnation, and pardon were pondered and sought. (Leviticus 16:3-10, 23:26-32; Numbers 29:7-11)

Do Not Judge and Condemn

Grace and truth, grace and truth. Though I may recognize something concerning another, and be true about it, I am not the one to judge and I am not the one to condemn. God has appointed only one to judge and only one to condemn. I may think, "But didn't Jesus give the keys to heaven and hell to Peter and the apostles?" NO! Jesus said, "I will give you the keys of the kingdom of heaven, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." (Matthew 16:19) Only Jesus has the keyes of death and Hades. "I am the Living One; I was dead, and behold I am alive for ever and ever! and I hold the keys of death and Hades." (Revelation 1:18) When I share the gospel I share they keyes to heaven so they can open it. I do not keep them out. I cannot judge and condemn.

An old saying goes, "To err is human, to forgive is divine." Jesus teaches that if we forgive we are children of the divine. More than that, since we err, when we forgive following the divine's example and way, when the day of judgment comes we be recognized as having faith in the forgiving way of the divine Son of God. "Forgive, and you will be forgiven," is also a part of the prayer Jesus taught us, "Forgive us our sins as we forgive those who sin against us."

Jesus also teaches in these verses to have a giving heart, believing that God gives to us. I cannot out give God. Jesus promises God provides, "a good measure, pressed down, shaken together and running over poured into my lap." (38) God sees. God knows. God's promise is true.

>7. What is the main point of Jesus' discipleship?

* Luke 6:39-40 "He also told them this parable: "Can a blind man lead a blind man? Will they not both fall into a pit? A student is not above his teacher, but everyone who is fully trained will be like his teacher."

>8. Why are we not qualified to judge others?

* Luke 6:41-42 "Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye? How can you say to your brother, 'Brother, let me take the speck out of your eye,' when you yourself fail to see the plank in your own eye? You hypocrite, first take the plank out of your eye, and then you will see clearly to remove the speck from your brother's eye."

* We are sinful. We do not know all the facts. We often mistake truth for a lie, and a lie for the truth. We judge without knowing all the facts. Our past often clouds our judgment. We often ignore the truth.

>What must we do in order to have sufficient spiritual discernment to help others?

* "first take the plank out of your eye, and then you will see clearly to remove the speck from your brother's eye."

>What does it mean to take a plank out of one's eye?

* "plank" -Plank here is our sinful nature, our sinful habits, and the results of sin.

>9. What is necessary if a disciple's life is to bear the fruit which Jesus demands? (43-45)

* Luke 6:43-45 "No good tree bears bad fruit, nor does a bad tree bear good fruit. Each tree is recognized by its own fruit. People do not pick figs from thornbushes, or grapes from briers. The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks."

IV. A Wise Man and a Foolish Man (46-49)

>10. What does Jesus' parable about the wise and foolish builders teach his disciples about how to grow spiritually?

* Luke 6:46-47 "Why do you call me, 'Lord, Lord,' and do not do what I say? I will show you what he is like who comes to me and hears my words and puts them into practice."

>What must be a disciple's attitude towards Jesus words?

* Luke 6:48-49 "He is like a man building a house, who dug down deep and laid the foundation on rock. When a flood came, the torrent struck that house but could not shake it, because it was well built. 49 But the one who hears my words and does not put them into practice is like a man who built a house on the ground without a foundation. The moment the torrent struck that house, it collapsed and its destruction was complete."

Jesus Teaches on the Plain
Comments for Study 13

Luke 6:17-49

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Memory Verse: 6:22-23