3. The Sermon on the Mount 6:20-49

Luke's version of this important address, primarily aimed at Jesus' disciples, is much shorter than Matthew's (Matt. 5:3-7:29). Matthew's account contains 137 verses whereas Luke's has 30. Both accounts begin with beatitudes, contain the same general content, and end with the same parables. However, Luke edited out the teachings that have distinctively Jewish appeal, specifically Jesus' interpretations of the Mosaic Law, the "legal matters."These parts had less significance for an audience of predominantly Gentile Christians.

"Luke's including the Sermon in a form that relates to Gentiles shows the message is timeless."²⁰⁴

Some commentators refer to this section of Luke's Gospel as the Sermon on the Plain. Some of them believe that it was a different sermon from the Sermon on the Mount, given on a different occasion and in a different place, as mentioned above. Others believe there was only one sermon, and they use this name to differentiate this version of the sermon from Matthew's version that they call the Sermon on the Mount. I believe it is the same sermon and prefer to call it the Sermon on the Mount.

 The choices of disciples 6:20-26

Matthew recorded nine beatitudes, but Luke included only four. Matthew gave no woes, but Luke recorded four. The four beatitudes precede the four woes, and the beatitudes parallel the woes in thought. The beatitudes are positive and the woes correspondingly negative (cf. Ps. 1; Isa. 5:8-23).

Two types of disciples are in view throughout this section of the sermon, the poor and oppressed and the rich and popular. The first type can anticipate God satisfying their needs, but the second type should expect divine judgment. The comparisons call on the disciples to consider which group they want to be in. Matthew's beatitudes are more ethical and describe what a disciple of Jesus ought to be. Luke's beatitudes describe the actual condition of the two types of disciples and the consequences of those conditions. A beatitude is an acknowledgment of a fortunate state of being (cf. Ps. 1:1; Prov. 14:21; 16:20; 29:18).

 The conduct of disciples 6:27-38 (cf. Matt. 5:43-48; 7:1-2)

Jesus' explanation of the importance of true righteousness was the heart of the Sermon on the Mount as Matthew narrated it (Matt. 5:17-7:12). He reported that Jesus spoke of true righteousness in relation to three things: the Scriptures (Matt. 5:17-48), the Father (Matt. 6:1-18), and the world (Matt. 6:19-7:12). Luke omitted Jesus' teaching on the relationship of true righteousness to the Father that included instruction about ostentation (Matt. 6:1), alms-giving (Matt. 6:2-4), praying (Matt. 6:5-15), and fasting (6:16-18). The first of these sections laid down a basic principle and the last three dealt with the so-called three pillars of Jewish piety. Luke recorded some of Jesus' teachings on these subjects elsewhere in his Gospel.

In the section dealing with the relationship of true righteousness to the Scriptures, Luke recorded only one of Jesus' revelations. He combined Jesus' teaching about God's will concerning love (Matt. 5:43-47) and the importance of loving the brethren (Matt. 7:1-2). He passed over here Jesus' explanation of His view of the Old Testament and His revelations about God's will concerning murder, adultery, divorce, oaths, retaliation, and His summary of the disciple's duty.

As we have noted previously, one of Luke's main concerns, as is clear from his selection of material, was his concern for people. He did not present Jesus' teaching about love contrasted with rabbinic distortions of the Old Testament as Matthew did (Matt. 5:43-44). Rather he stressed Jesus' positive command, the Golden Rule, which Matthew included later in his version of the sermon (Matt. 7:12). Luke recorded Jesus identifying seven actions that reveal true love in a disciple. These are all impossible to produce naturally; they require supernatural enablement. Demonstration of this kind of love reveals true righteousness in a disciple, righteousness imparted by God and enlivened by His Spirit.

6:27-28 Love (Gr. agape) involves demonstrating genuine concern for the welfare of another person regardless of that one's attractiveness or ability to return love (cf. Rom. 12:14-21). The enemies in view would be people who oppose disciples because of their commitment to Jesus. To bless (Gr. eulogeite) here means to wish someone well contrasted with cursing or wishing someone evil. "Pray"(Gr. proseuchesthe, the general word for prayer) in this context means asking God to do them good when they do you evil.

6:29-30 Disciples should not resist the violent attacks of their opponents. The attack may be an insult (cf. Matt. 5:39) or a violent punch on the jaw (Gr. siagon).²⁰⁹In either case, this is an attack on the disciple's person. An attack against his family members might require their defense, though not with more than defensive action against the attacker. Disciples need to guard themselves against pride that sometimes masquerades as chivalry while at the same time defending those in their care and trying not to harm the attacker.

Taking the outer cloak (Gr. himation) implies that the setting is a street robbery. In legal disputes the undergarment (Gr. chiton, cf. Matt. 5:40) more often went to the victor. Luke pictured a robber taking an outer garment. The person being attacked should offer the robber his undergarment (undershirt) also. Matthew conversely pictured a lawsuit in which an enemy sues the disciple for his undergarment and the disciple offers his outer garment. In this whole section, Luke described what was more typical in the Gentile world and Matthew what was more common among Jews.

"The teaching of the passage as a whole relates not so much to passivity in the face of evil as to concern for the other person."²¹⁰

In refraining from doing evil the disciple may suffer evil. This is how Jesus behaved and what He experienced (23:34; cf. 1 Pet. 2:20-24). It is what He taught His disciples to do and to expect too.

6:31 This hyperbolic command summarizes the duty of a disciple regarding love of enemies, and all people for that matter. We should be willing and ready to sacrifice ourselves and what we have for the welfare of others. This "Golden Rule"was not original with Jesus, though He made it positive and strengthened it (cf. Tobit 4:15; Lev. 19:18).²¹¹

6:32-34 Jesus next compared the courtesies that non-disciples extend to others with those that His disciples should extend. He proceeded from the general concept of loving (v. 32) to the more concrete expression of it as doing good (v. 33) to the specific example of lending (v. 34). His point was that disciples should not only love their enemies but also love and express their love to their friends more than other people do.

The seven actions that Jesus commanded in verses 27-31 are the following. Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who mistreat you. Furthermore do not retaliate when others attack you, give freely to those who ask of you, and treat others the way you would want them to treat you. This type of love marks a disciple off as distinctive (vv. 32-34) and is the type of love that God shows and enables the disciple to demonstrate (v. 35).

6:35-36 "But"(Gr. plen) introduces another strong contrast (cf. v. 23). Rather than loving, doing good, and lending, as other people do with a desire to receive in return, the disciple should do these things with no thought of receiving back. That is how God gives and it is therefore how His children should give. Jesus promised a great reward for disciples who do this. The children of God can demonstrate their relationship to "the Most High"by behaving as He behaves. The use of this name for God highlights the disciple's exalted position. Mercy toward all people should mark disciples' attitudes and actions as it marks God's. This emphasis accords with Luke's concern for people in need (cf. 10:25-37). Matthew's interest, on the other hand, was in God's perfect righteousness (cf. Matt. 5:48; 19:21).

6:37-38 These verses explain what it means to be merciful as God is merciful (v. 36). The first two examples are negative and the second two are positive. A judgmental attitude is not merciful. However some judging is necessary, so Jesus clarified that He meant condemning other people specifically. Judgment and condemnation are essentially God's functions, not man's. Rather a merciful person pardons others. Again remember that throughout the Sermon on the Mount Jesus was addressing interpersonal behavior, not the judicial system. Giving to others is also merciful behavior. What a person sows he or she will normally reap for evil or for good (cf. Gal. 6:7). Disciples will discover that they will receive back the same treatment that they have dispensed abundantly from God if not from man.

"The saying here may appear to speak in terms of strict retribution, but the thought is rather that human generosity is rewarded with divine generosity, not with a precisely equivalent gift from God."²¹²

 The character of disciples 6:39-49

In the previous sections of the sermon Jesus addressed the choices that disciples make and their conduct. He also spoke of the character from which those things spring. He used five parables to teach these lessons.