Luke 6, Part Two

Beatitudes and woes (vs. 20-26)—Again, this section has generally been called the “Sermon on the Plain” because Jesus “came down” (from a mountain, v. 12), and “stood on a level place” (v. 17). Much of the material is the same as the Sermon on the Mount, but there are some differences. The first four statements—“beatitudes,” we call them—are similar to four beatitudes in Matthew 5—blessed are those who are poor, hungry, weeping, and hated for His sake (vs. 20-23). The first three are no doubt spiritual conditions—a poverty of spirit that recognizes nothing of worth outside of a relationship with God; a hungering to be right with Him; a weeping over our sins and depraved condition. People with that demeanor put themselves into a position where they can truly be “blessed” by God. Being persecuted for His sake is a cause for rejoicing (v. 23), “for indeed your reward is great in heaven.” Such an idea—persecuted for righteousness’ (Jesus’) sake shows the tremendous decadence of mankind, for who would want to hurt someone for doing right? But exposing evil is not something men enjoy, so it becomes necessary for the wicked to, in some way, silence those who do it. Verses 24-24 contain four “woes” which aren’t in Matthew 5, and they are basically the opposite of the beatitudes of verses 20-23: woe to the rich, the full, those who laugh, and “when all men speak well of you.” The self-satisfied cannot be helped by God, and that is truly a sad thing.

Love your enemies (vs. 27-36)—God’s people are to be different, and this teaching certainly sets Christianity apart from the world. There are four exhortations here in rapid fire—love, do good, bless, and pray, all towards those who maltreat us (vs. 27-28). We are not to seek revenge (vs. 29-30), and the “golden rule” is stated in verse 31: “just as you want men to do to you, you also do to them likewise.” Not “do good to others so that they will be inclined to reciprocate and do good to you,” but treat others with the same mercy, compassion, and fairness that you desire. Our love simply must be superior to the world’s: “if you love those who love you, what credit is that to you? For even sinners love those who love them” (v. 32, and there are similar examples in verses 33 and 34 as Jesus drives this point home). Loving one’s enemies is being like God, “for He is kind to the unthankful and evil” (v. 35). Much of this is based on our own need for mercy: “Therefore be merciful, just as your Father also is merciful” (v. 36). We, who are in such need of the mercy of God, should not be arrogant or unmerciful towards others. A proper understanding of our need for grace will help us have a godly perspective on life and be merciful to those who haven’t yet come to the perception of their own sinfulness and hopeless condition before God.

Proper judgment (vs. 37-42)—Because of the “therefore” of verse 36, there appears to be a change of topic in these two verses, and in a sense there is, but certainly unmerciful judgment would not be in harmony with the love God expects to have towards mankind. Again, Jesus gives us a series of exhortation is rapid, concise form: judge not, condemn not, forgive, give (vs. 37-38). We are to be fair and just; Jesus never censures that. But that “fairness” must be tempered with mercy. James writes, “mercy triumphs over judgment” (James 2:13). God’s “justice” helps us to see our sin; His mercy is necessary because of our shortcomings. We cannot outgive God (v. 38), but “with the same measure that you use, it will be measured back to you.” The more generously we give, the more generously we will receive. Now the motive for our giving must not be selfish, i.e., just so I can get more in return. Purity in heart is one of the great qualities of Christianity (Matt. 5:8). But nonetheless, our giving and proper attitude will be rewarded, “good measure, pressed down, shaken together, and running over will be put into your bosom” (v. 38). Without the right spirit, we’ll only lead people astray (v. 39). Never become so spiritually arrogant that you think you know more than your Teacher, the One by whom we can “perfectly trained” (v. 40). Hypocritical judgment is condemned (vs. 41-42). We are to judge “righteous judgment” (John 7:24).

“Why do you call Me, Lord, Lord” (vs. 43-49)—People will know, by our actions, whether we are true disciples or not (vs. 43-45), and true discipleship comes from the heart (v. 45). We might be able to fool man, but we’ll never fool God, and eventually what is truly in our hearts and spirits will come forth. So we cannot call Jesus the “Lord” of our life is we aren’t willing to do the things He says (v. 46). The very idea of “lordship” means unconditional surrender and obedience to the will of that “lord.” It was so in medieval Europe, and it is true of our Lord Jesus Christ. True wisdom is to hear and do the words of Jesus (vs. 47-48). But “he who heard and did nothing” builds his life on a foundation that will some day crumble and fall (v. 49). A rich, rich sermon. I’d need to write a book to do it justice, but then, Jesus can say more in 100 words than I could in 10,000.