The Gospels introduce both to what Jesus did and what he said. A significant proportion of that teaching is grouped together in both Matthew and Luke at around about this point either under the heading of “The Sermon on the Mount” when referencing Matthew or “The Sermon on the Plain” (Luke). I believe both accounts to be referring to the same event and see no contradiction in Luke’s addition of a little bit of detail to show Jesus going up a mountain, appointing apostles and then moving to a more level place to teach the crowds but still in the hill country.
It has been suggested too from time to time that because Luke and Matthew do not group all of the same material together (Luke spreads some of the content throughout his Gospel), that the sermons are stylised and that Matthew in particularly has drawn together material that wasn’t preached in the one place. However, it is both possible that Luke might move some of the material elsewhere to fit around his ordering of material but also just as likely that Jesus made similar points in various places just as a politician might repeat stump speeches around the country during an election campaign.
The setting on a mountain top, even more so in Luke with the emphasis of Jesus coming down from the mountain to bring God’s Word to the people and in Matthew with the refocusing of the Law on heart rather than mere external actions seems to echo Sinai and presents Jesus as the true and better Moses.
10.1 Read Luke 6:12-16
Before Jesus addresses the larger crowd, he goes up a mountain and spends time praying to his Father (v12). He then calls twelve of his followers or disciples to him and designates them as his apostles (v13). This is a motely, diverse crew that includes fishermen and tax-collectors alongside zealots and no doubt the odd pharisee. The list concludes with Judas, the one who would betray Jesus (v14-16).
10.2 Some apostles
The term apostle seems to have naval origins relating to ships sent out but then was used more widely to refer to an authorised messenger or emissary.[1] The term seems to have been employed in that sense by Jewish sources. The apostle had full authority to act in the name of the one who had commissioned them.[2] Here, Luke describes The Twelve as being designated “apostles in a way that distinguishes them from other followers of Jesus. Boch notes that Luke uses the term more frequently than the other Gospel writers.[3] The specific combination of “naming/designating” and “apostles is only found here and in Mark 3:14. [4] The word “apostle” is used again in Mark 6:30 whilst Mattthew uses it at 10:31. Luke uses the term six times, perhaps in connection with his plan to write a second work on the apostles’ acts. [5]
It is the apostles who spend significant time with Jesus in Luke and who are first sent out to proclaim the kingdom. These are the ones who eat the last supper with Jesus[6] and it is to them that Jesus sends the women to with the good news.[7] The term “apostle is clearly synonymous for Luke with “The Twelve” used by Matthew. It is this same twelve apostles who in Acts are told to wait for the Holy Spirit and who are empowered with the Holy Spirit at Pentecost.
So, the term as used in the Gospels and particularly in Luke seems to take on a particular meaning to identify the twelve members of Jesus’ inner circle, those who would be eye-witnesses of the resurrection and have a particular responsibility for passing on the good news. The number twelve has symbolic qualities. Jesus tells the twelve that they will judge the twelve tribes of Israel.[8] In Matthew 5:1; 10:213 and Luke 6.13, we see Jesus, not just commissioning messengers but in effect appointing the tribal heads of the new kingdom. The symbolism is not lost on the eleven who remain after Judas’ betrayal of Jesus and suicide, so they seek to appoint a replacement. However, it seems that Jesus has another plan and Paul becomes recognised as an apostle “although one born after time”[9] due to his personal vision of the risen Christ and commissioning with the Gospel to the Gentiles. Jesus’ apostles are hand picked and commissioned by him.
In Ephesians 2:14, Paul explains that the church is built on the foundation of the apostles and prophets. This is perhaps another way of pointing to Scripture, it is not the personal charisma of these men that provides the foundation we need but rather the specific revelation, the Gospel entrusted to them. For this reason, Paul will insist that if anyone, even he himself were to turn up with a different Gospel then we are to reject it.[10] Paul will refer to Apostles again in Ephesians 4:11 and we should probably assume that given the close connection in the epistle that he is referring to the same class of people as in 2:!4, the twelve and Paul.
However, there are suggestions that we should consider others as having some kind of apostolic role. For example, Junia, is mentioned in Romans 16 as “outstanding among the apostles.” The phrase is so striking that those who considered it impossible or women to hold leadership positions in the church even sought to turn a feminine name masculine.[11] Others have suggested that Paul simply meant that the apostles held her in high regard, she had an outstanding reputation with them. However, that she was an apostle is perhaps the most natural understanding of Romans 16. Meanwhile James at times seems to be included among the apostles.[12]
Then there are others who clearly have a significant role in the church, wider than responsibility to one local church and therefore more than elders. In fact Timothy and Titus are given responsibility for appointing elders at multiple churches.
In the later 20th century, new church movements including New Frontiers talked in terms of restoring an apostolic ministry and key leaders were recognised as “apostles.” There was perhaps a danger in some quarters that this could have been thought of as restoring the foundations and therefore a new “Twelve.” However, there is, I believe, a recognition that we should distinguish between “Capital A” Apostles and “small a” apostles. Perhaps we might also identify the distinction as being between “Jesus’ apostles”, those designated and commissioned by him to go out with his good news and be the foundation for the new kingdom, for The Church as a whole geographically and historically versus those who are apostles in the broader sense of the word, commissioned and sent out with a specific relationship to multiple churches in a given time and place.[13]
The distinction matters because what we are specifically looking for from Jesus’ Apostles is revelation about the Gospel. When Paul is concerned to defend himself in his letters, especially 1 and 2 Corinthians, it is not because he is concerned for his personal reputation as a leader and I’ve argued many times that we are not meant to preach 2 Corinthians as a defence for pastors and leaders rather it is the Gospel that he is seeking to defend. We want to be clear then that if and when we choose to use the term “apostle” to refer to contemporary church leaders, that just as with contemporary prophecy, we are not looking to them for new special revelation.
So, in practical terms I would stay clear of those who seem to see themselves as “Capital A” apostles and are self-designated. We cannot appoint ourselves to a role which it is Jesus’ prerogative to fill and in any case, given the foundational nature of that role, there seems to be no vacancies. Our responsibility in terms of “apostolic succession” is to pass on the Gospel received from The Apostles.
However, I believe there is a place for recognising a ministry which goes beyond the local church, particularly where the relationship is dynamic and based perhaps on someone being involved in the planting or revitalisation of a church whilst remaining outside of its own leadership structures. Such people with an apostolic type ministry can be helpful in giving support and advice to a local church on a range of issues from vision and mission through to pastoral care. It can also be helpful to consult such outside voices when making decisions about appointing new leaders whether staff team members or voluntary elders and deacons. In such cases, the role should be primarily relational and it should be for local churches to recognise a person’s “apostolic” relationship to them rather than for someone to give themselves the title. Indeed, as with the role of elder, we may be cautious about making this a title that we designate someone by for life and generally speaking see it as describing the relationship between a person and churches for a specific time.
10.3 Read Luke 6:17-26
Jesus comes down from higher up the mountain to level ground. There he is joined by a wider group of his disciples than the twelve, this group are those who have intentionally chosen to follow him and a second group, a larger, wider crowd or multitude, those who are coming out of interest or seeking healing. They have come from as far as Jerusalem in the South and Tyre in the north. Jesus heals and casts out demons. The crowd attempt to get as close as possible, hoping that even the merest physical contact with Jesus will result in healing (v17-19).
Jesus begins to teach them. He looks directly at his disciples (presumably the larger crowd of disciples rather than the twelve). This does not mean that he is only speaking for them to hear but it does mean that the words he says only apply to those who become disciples and cannot be claimed by those who are merely curiosity or seeking benefit through temporary contact. It is an invitation to stay with him rather than just running away once you’ve got what you want (v20a).
Jesus declares that a series of categories of people are blessed, in other words favoured by God and happy. He starts with those who are poor. Matthew uses a fuller phrase to indicate “poor in spirit” a recognition that it is first of all about knowing your spiritual need. Luke curtails it to “poor” and seems to allow for material need as well as spiritual, perhaps recognising that the two go together. They are blessed because God’s kingdom is for them. They are part of God’s people and have the full benefits of citizenship(v20b). The next categories are those who are hungry and those who weep. Their circumstances will be reversed, the hungry will be fed and tears will turn to joy and laughter (v21).
For the final category, he explicitly addresses “you”, the disciples, although given that he has been looking at them all along, it is clear that all of these categories refer to them rather than distinct groups of people. Jesus’ disciples will be poor, go without food, caused to grieve. Similarly, this means that the practical blessings of reversed fortunes arise from their status as citizens of God’s kingdom. So, Jesus now says that they are blessed whenever the face any kind of persecution, opposition, hatred and rejection due to their identification with him. When these things happen, they can rejoice because it is a badge of honour to suffer for the Lord’s name. This is how the ancestors of those persecuting Jesus’ followers had treated God’s prophets in the past (v22-23).
Jesus identifies a contrasting group of people. If the blessings applied to Christ’s disciples as one group who were poor, hungry, mourning, persecuted rather than separate groups, then we can apply the categories of woes to a single group of people, those who reject and oppose Christ’s mission. These are the ones who are well off and well fed, contented, happy and enjoying life including the praise and respect of others. However, the God who brings down the proud and lifts up the humble will reverse their fortunes too. They will find themselves poor, hungry and sad. Their reputation will be destroyed (v24-26).
10.4 The new covenant people of God
The blessings and woes here may be seen as echoing the blessings and curses of the covenant ceremony in Deuteronomy when God’s people entered the land. If Christ’s designation of the twelve amounts to the foundation of the new kingdom with new tribal heads then here by addressing the wider group of disciples, he constitutes that kingdom by including his followers as citizens.
This may also help us to think about what the blessings entail and guard us from prosperity thinking. There are three elements to this I believe. First, Christ is saying that whatever their status in the world, they have a different status and identity in him. The World, in opposition to Christ may see them as poor, sad, nobodies but in Christ they have everything they need and are seated with him as co-heirs. The blessings then are first of all spiritual. It means that we should see each through this lens in the church and so there is a practical, material dynamic to this too. Believers should look after one another as family.
Thirdly, there is an eschatological element to this. There are future blessings to be realised. WE may experience poverty and persecution now but the day is coming when Christ will return, reversing fortunes, turning the world order upside down in order to put things right. We can look forward with hope to the day when all suffering will cease and every tear be wiped away.
10.5 Read Luke 6:27-36
Jesus speaks to those “who are listening”, this echoes a phrase used elsewhere about those “with ears to hear” but also begins to set us up for the conclusion to the sermon that Jesus’ disciples must not only hear his words but do them (v27a). Here he commands his followers to go beyond what the Law requires, not only to love their neighbours but even their enemies (v27b). In other words, they are not to respond in kind when treated harshly or unfairly, they are to repay evil with good. They should respond to cursing with blessings and pray for those who cause them harm (v28).
Jesus gives two examples, first if someone hits you across your cheek, rather than striking back you should turn and let them have a second go at your other cheek. He then says that if someone asks or demand your outer coat, you should offer them all of your clothes (v29). Jesus’ followers are to be open handed and generous, giving when asked and even when wronged such as having something taken without their permission, they are not to seek restitution (v30). The principle to follow is not so much “Do as done to you” as “do as you would prefer to be done to you” (v31).
Matthew adds an additional example, if you are required, presumably by a Roman soldier to, to carry their baggage for them for one mile, you should carry it an additional mile.[14] Matthew links this to Jesus’ subverting the Lex Talon commandment which required “an eye for an eye.”[15] This suggests that the setting for being struck and giving up clothing is the law court.[16] The suggestion being that the disciple is not to contest when accused nor to enforce restitution themselves for a defaulted load.
Jesus insists that they love and do good to their enemies because there is nothing particularly commendable about loving and showing kindness to friends who love and treat you well. Even “sinners”, those who belong to the category of living outside of God’s law and covenant are capable of reciprocal friendship (v32-33). This means that loaning money and property should not in itself be seen as a charitable act. Again, even the sinners, the ungodly are capable of lending where they are confident that the borrower will repay the loan (v34).
Therefore, followers of Jesus are to be marked out as those who love and do good to those who hate and oppress them, they should show love to their enemies by giving and lending without expecting anything back in return. If they do, although they may forfeit earthly reward, God will reward them. They will show themselves to be “Sons of the Most high”, children of God because by being generous, gracious, merciful, they will reflect his image and character(v35-36).
10.6 Read Luke 6:37-42
Jesus followers are not to sit in judgement of each other. They are to avoid condemning their brothers and sisters. This is because we are judged by the same standard by which we judge one another. If we condemn, we will be condemned too because we too are sinners. If we show mercy and compassion we can also expect mercy and compassion (v37). This is restated positively, in a call to active generosity. The believer who gives generously can expect to receive back in the same way. Practically, this will work out in a community of God’s people being generous to one another but eschatologically, those who understand grace know that we have already received much from God and will receive more still in the New Creation (v38).
We do not judge each other because we are still followers, still learners, it is for Christ to judge but also because this would set us up as the teachers and so limit the capacity of others to learn. It will be like the blind leading the blind until we have dealt with the very obstacles to our own ability to see clearly (v39-42).
10.7 Overflowing grace
One popular theory that did the rounds for a while was that Jesus wasn’t so much advocating a passive response as encouraging a form of non-violent resistance here that would subvert oppression. The argument ran along the lines that to strike someone on the cheek was an insult but to turn the other cheek would force them to use the back of their hand which would be more demeaning to them. Similarly, going on for an extra mile might actually inconvenience the solider if you took him past his destination and I guess that stripping fully naked would cause a bit of a scene.
However, rather than attempting to second guess meaning into the passage, we do better to look at what Jesus clearly states. The motives are clear in Jesus’ words. This has nothing to do with subversive resistance and everything about showing true love loving others as God has loved us in Christ. It means following Christ’s own example. He loved his enemies to the point of forgiving them from the Cross.
Given that Paul challenged the behaviour of authorities who ignored his status as a Roman citizen, appealed to Rome and defended himself against false accusation in his letters, we might consider there to be a wisdom element here. Context will affect how we respond and so whilst we should not worry about our own personal circumstances or even reputation. However, there may be situations where I is right to defend our rights and reputation. This may be the case where:
- Failure to defend yourself may put others such as your family and church at risk.
- It is better for the other person, especially in regards to their spiritual growth as a disciple or potential disciple that they are challenged.
- The reputation of the Gospel is linked to the attack on your reputation.
That being said, the underlying principle is that followers of Jesus need to have a deep understanding of grace. This means first that we are aware of what we deserve, that we deserve judgement because of sin. Secondly, we recognise that we get something different, we are aware of God’s past, present and future grace to us. This is what will lead to an overflowing mercy, forgiveness and generosity to others.
10.8 Read Luke 6:43-49
Jesus rounds off his sermon with two parables or pictures. In the first, he presents two trees, one produces good fruit, grapes or figs, the other thorns and brambles. You can tell the type of tree, by its fruit (v43-45).
In the second picture, there are two houses, one has solid foundations, the is other hastily erected quickly straight onto the sand. We can tell what the foundations are like by how the building responds to storms. Similarly, the evidence of what the foundations of our lives are can be seen by how we face the storms of life. Jesus says that the wise person with solid foundations, and by implication healthy roots in the other image is the one who not only listens to what he says but puts it into practice (v46-49).
10.9 Wisdom and the Gospels
Both Matthew and Luke include the parable of the wise and foolish builder as the closing element of the Sermon. Luke does not use the words “wise” or “foolish here although it is implicit and in fact only uses the word “wise” twice in the Gospel.[17] Meanwhile, Matthew uses the word 10 times.[18] Luke however also refers to “wisdom” seven times including the statement
“Wisdom is proved right by all her children”[19]
This has a Proverbial feel to it and there is a sense in both Gospels thar Jesus is a teacher of wisdom. The wisdom literature in the Old Testament, especial in Proverbs but also in Psalms might be viewed as meditations on God’s Law and so, particularly in Matthew’s retelling of the Sermon on the Mount we can observe New Covenant insights or meditations on The Law as we discover that it is not about outer obedience but inner heart change. In Luke 11:31, Jesus says that the Queen of Sheba will condemn those who reject him because he is the true and better Solomon. [20]
Jesus offers true wisdom, hidden from the wise but available to those who seek him.[21] Of course it is hidden because although the people recognised him as wise, Mark 6:2, the leaders and those who should have been wise rejected him.[22]
[1] Bauer and Danker, A Greek-English Lexicon (3rd Edition (BDAG). London. The University of Chicago Press, 2000), 122.
[2] Nolland, Luke, 266.
[3] Boch, Luke, 541.
[4] Boch, Luke, 541.
[5] Boch, Luke, 541.
[6] Luke 22:14.
[7] Luke 24:10.
[8] Matthew 19:28.
[9] 1 Corinthians 15:8.
[10] Galatians 1:6-9.
[11] Note my position is that elders are male but that leadership is wider than eldership.
[12] C.f. Galatians 2:9 where it is James, Peter and John who Paul goes to see.
[13] Nolland talks about “apostles of the church” as distinct from the twelve. Nolland, Luke, 266. Stott also distinguishes “apostles of the church” from Apostles of Christ. He seems to use the former term I a very limited sense, those sent out as missionaries or representatives of a local church. However, he does talk in terms of those who seem to have an apostolic type of ministry including episcopal oversight. Stott, The Message of Ephesians (2nd Ed. 1991, Repr.1999. BST. IVP Leicester. 1979), 160-161.
[14] Matthew 5:41.
[15] Matthew 5:38-42.
[16] C.f. Nolland, Luke 1 -9:20, 296.
[17] Luke 10:21 & 12:42.
[18] There are three further uses of the word in English translations but these are references to the Magi.
[19] Luke 7:35. C.f. Matthew 11:!9.
[20] Matthew 12:42.
[21] Luke 10:21.
[22] Matthew 23:34.
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