FACTS AND THOUGHTS

 
LESSON SEVEN - BASIC PRINCIPLES OF GOD'S KINGDOM
 
(The "Sermon on the Mount")
 
Luke 6:11-7:1
 
(Compare Matthew 5:1-7:29)
 
 
We have been considering some of the many miracles Jesus performed during the early part of His ministry. These, we have alleged, were intended to demonstrate, to all who would believe, Who Jesus really was. He had announced His mission in the synagogue in Nazareth, that He was acting under the control of the Holy Spirit, that He had been anointed by God and sent by Him with an assignment. Thus the miracles demonstrated His mission.
 
But Jesus was doing more than just performing miraculous acts. He always referred to Himself as "The Son of Man." Now we must pause here to explain something of the meaning of the term "Son of." To Jews it meant more than "male offspring." It meant rather that a son was a sort of "junior clone" of his father. To see a son was to see an "image" of his father. Thus, when God created the first human beings, the creation was to be "in the image of Elohim, The Omnipotent One." (See Genesis 1:27.)
 
But as we know, the first man failed. By sinning, he badly defaced, marred, that "image." Like a smashed mirror, Adam and his descendants (you and I) have been trying to put the mirror and the mirror-image back together again, but without success.
 
Jesus in His incarnation was born of a virgin, and so did not inherit the sin-virus which infected Adam and has incurably infected all of us. Therefore he was a perfect, an unmarred, Man. As such, He was the image of His heavenly Father Who had sent Him. So He in His incarnation adopted the title, "The Son of Man." Perhaps we might suggest we interpret the term as "The Ideal Human Being." Every time He used the term He was setting forth the qualities of this "Ideal," and then He proceeded to live up to the term, (as only He could do.)
 
Now Jesus, as "The Ideal Human Being," had work to do, had an assignment to fulfill, had to proclaim and interpret "The Kingdom of God." As the progenitor of a "New Creation," He must plan for, and train, those who would have a place in the Kingdom. And because this Kingdom stood in opposition to the plans of evil men, He must take steps to control the situation. - So Jesus began to do more than just perform miracles to identify Himself to people.
 
When Jesus had healed the man with the withered hand (See Luke 6:6-11), we find that the beholders "were filled with madness," and were conspiring "what they might do to Jesus." (6:11.) Following that episode, Jesus retired to a certain mountain for a private all-night prayer vigil. (6:12.)
 
Was He asking His father what to do next? Was He asking how to do it? Was he reviewing with His Father Who of those who were professing to follow Him should be chosen as special? Perhaps all of these things, and probably much more, was included in His prayer.
 
Then when day came, Jesus called together all those who were seeking to learn from Him ("disciples," - vs 13). From them He selected twelve, and notice that Jesus called them "apostles." That is, they were to be trained to become certain ones to be "sent forth with a message." (Jesus had many more followers than just the twelve. After His resurrection and ascension, we know that one hundred and twenty {ten times the original twelve} were gathered together waiting for Pentecost. And the apostle Paul tells us that more than five hundred at onetime saw Jesus alive after His resurrection. - See I Corinthians 15:6.) All of us can be disciples (learners from Jesus); certain ones are chosen by Him to be apostles (sent forth to proclaim the Gospel.)
 
Coming (part way) down the mountain to a level plateau, Jesus with the twelve, found both a "great multitude of His disciples" and also a great number of other people, both from the South (Judea) and from the capital city, Jerusalem, (all Jews); and from the sea-coast (Gentile lands), waiting for Him. And after healing those who needed help, Jesus began to teach. ( vss. 17-20.)
 
Now let us consider what Jesus taught. The full text of His "Sermon on the Mount" required three whole chapters of Matthew's account; Luke's version required less than one chapter. Why is Luke's account so much shorter?
 
Scholars have generally recognized that Matthew was written primarily for Jews, and it presents Jesus as their long-awaited Messiah. Although they did not recognize Him, it was because He did not fit their expectations of what the Messiah should be. - But in any case, it was a Jewish Gospel.
 
Luke, on the other hand, a world-traveler and a close companion of Paul, the Apostle to the Gentiles, had a more ecumenical outlook. So he presented Jesus with special emphasis on His manhood. But, as pointed out above, it was the manhood of the New Creation.
 
Therefore the Sermon on the Mount in Matthew spends much time dealing with the minute interpretations of the Law as taught by the scribes, and shows Jesus going to the essence of the teaching and therefore forcefully correcting the letter-of-the-law rabbinical interpretations. On the other hand, Luke in his report of the sermon, stresses essential teachings for all people, Gentiles as well as Jews.
 
ANALYZING THE SERMON TEXT
 
As with Matthew's account, Luke's text begins with a series of Beatitudes (Blessings). But whereas Matthew lists nine such Beatitudes, Luke has only four. And whereas eight of Matthew's blessings are expressed in unidentified terms ("they"), Luke's text says "Blessed are ye." Luke's blessings are for the "poor," the hungry, the ones weeping, and the ones hated. Notice how they compare with the responsibility of the Anointed One for the needy, as previously outlined by Jesus in the Nazareth synagogue:
 
"preach good tidings to the poor" "blessed are ye poor"
 
"release to the captives (unjustly)" "that hunger now" (for
righteousness)
 
"sight to the blind" (vision impaired) "that weep now" (tears in the eyes)
 
"them that are bruised" "hate you, separate you,  
reproach you, cast out"
 
Next Luke's text follows the four blessings with four woes. And here again, there is a direct negative parallel between the two lists:
 
"rich" - "poor"; "full now" - "hungry"; "laugh" - "weep"; "speak well of you" - "hate you."
 
Remember that this sermon was being delivered, not primarily to the multitude, but to the disciples of Jesus. (See vs. 20, and the "ye" with each blessing, and the "you" with each woe.) The sermon is directed to those who would be citizens of the Kingdom of God, and outlines their responsibilities as citizens.
 
Again in verse 27, Jesus is quoted as saying, "but I say unto you which hear." The hearing was to be not just physically discerning the sound, but rather those who were ready to apply the truth. It was spiritual food, and was to be absorbed spiritually.
 
In verses 29 and 30, "Jesus adds: "To him that smiteth thee on the one cheek offer also the other; and from him that taketh away thy cloak withhold not thy coat also. Give to every one that asketh thee; and of him that taketh away thy goods ask them not again." These instructions are not in Matthew's version.
 
Again in verses 34 to 36 we find the words: "And if ye lend to them of whom ye hope to receive, what thank have ye? Even sinners lend to sinners, to receive again as much. But love your enemies, and do them good, and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for He is kind toward the unthankful and evil. Be ye merciful, even as your Father is merciful." Again, these instructions are in Luke's account only.
 
And when Jesus said, "give and it shall be given unto you," Luke's text adds "good measure, pressed down, shaken together, running over, shall they give into your bosom. For with what measure ye mete it shall be measured to you again. And he spake also a parable unto them, Can the blind guide the blind? Shall they not both fall into a pit? The disciple is not above his master; but every one when he is perfected shall be as his master." (vss. 38-40).
 
Obviously all these instructions are absolutely contrary to all the reactions, desires, inclinations, and aims of men apart from the Spirit of God. Therefore they apply, and must apply, to the people of the "New Creation in Jesus." Jesus is beginning to instruct, not the multitudes at large, but His disciples, who are to be part of His "new creation." They applied to those disciples; they must apply to you and me.
 
And as though to teach that only the one whose life has been spiritually changed - transformed by the indwelling of the Spirit - can conduct himself in accordance with these words, Luke adds that Jesus said, "The good man out of the good treasure of his heart bringeth forth that which is good and the evil man out of the evil treasure bringeth forth that which is evil; for out of the abundance of the heart his mouth speaketh." (Vs. 45.)
 
These are powerful words indeed, and if we would call ourselves disciples, they must challenge us also. Do they challenge you? And if they challenge you and me, what do we do about them?
 
And as a further challenge, Luke quotes Jesus as saying, "Why call ye me, 'Lord, Lord,' and do not the things which I say?" (Vs. 46). You and I: do we say or do we do?
 
QUESTIONS FOR REVIEW, STUDY, AND DISCUSSION
 
1. Review of preceding text: As you read Luke's version of the Sermon on the Mount (6:11-7:1) and the foregoing discussion, what new lessons and challenges confront you?
 
The following questions are based on Luke Chapter Nine:
 
2. Herod asked "Who is this?" about Jesus (9:9); Jesus asked of Himself, "Who do the multitudes say:" and "Who say ye that I am?" If Jesus were to appear and ask you this question, what would you answer? Suggest you write out your answer.
 
3. When Peter made his answer (9:20) why do you think Jesus instructed the disciples to tell Peter's answer to no one?
 
4. In 9:23 Jesus spoke of the self-denial required of one who would follow Jesus. He followed that admonition with three reasons (each beginning with the word "for" (or "because.") List those three reasons.
 
5. When Moses and Elijah appeared with Jesus at His transformation, what was the subject of their discussion?
 
6. When the voice came from the cloud attesting to the identity of Jesus and the command to "hear" Him, do you think it was encouragement or rebuke. Discuss.
 
7. Try to memorize Luke 9:35.
 
 
 
 
 
 
--- Norman L. MacLeod Jr.
 

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