Luke Chapter 6

The Sermon on the Plain

A. Jesus and the Sabbath Controversy

1. (Luke 6:1–2) The source of the controversy: the disciples are accused of “harvesting” on the Sabbath

Text (NKJV):
“Now it happened on the second Sabbath after the first that He went through the grainfields. And His disciples plucked the heads of grain and ate them, rubbing them in their hands. And some of the Pharisees said to them, ‘Why are you doing what is not lawful to do on the Sabbath?’”

a. “Now it happened on the second Sabbath after the first”:
This phrase serves as a time marker. If the unnamed “first Sabbath” refers to the one mentioned earlier in Luke 4:31, then Luke is pointing out that this event took place two Sabbaths later. This small chronological note highlights the ongoing and increasing tension between Jesus and the Pharisees.

Some commentators, such as Adam Clarke, suggest that the phrase refers to the first Sabbath after the Passover, since Jewish calendars often measured time in relation to feasts. Others note that the Greek expression is difficult and may simply mean “on a Sabbath.” Regardless of the technicalities, the key emphasis is that this conflict arose during the Sabbath, when Jesus’ actions often clashed with rabbinic traditions.

b. “His disciples plucked the heads of grain and ate them, rubbing them in their hands”:
There was nothing sinful in what the disciples did. According to the Law, they were permitted to glean in this manner. Scripture specifically allowed this practice for travelers and the poor:

“When you come into your neighbor’s standing grain, you may pluck the heads with your hand, but you shall not use a sickle on your neighbor’s standing grain” (Deuteronomy 23:25).

Thus, the disciples were not guilty of stealing. Their act was both lawful and necessary, as they were simply satisfying hunger. The issue arose solely because of when they did it.

c. “Why are you doing what is not lawful to do on the Sabbath?”
The Pharisees did not condemn the act of plucking grain itself, but the timing of it. Over the years, the rabbis had constructed an elaborate system of rules surrounding the Sabbath, building a hedge of traditions around the Law of God. They defined thirty-nine categories of “work” that were forbidden.

In their eyes, when the disciples picked grain, they were guilty of:

• Reaping (plucking the heads of grain),

• Threshing (rubbing the grain in their hands),

• Winnowing (blowing away the husks),

• Preparing food (eating the grain).

In this one simple act, the Pharisees charged them with four separate violations of the Sabbath.

d. Legalistic burdens and absurd applications:
At this time in history, many rabbis had transformed the Sabbath from a day of rest and joy into a day overshadowed by legalistic burdens. Their interpretations often became extreme. For example, ancient rabbinic teaching stated that tying a knot was forbidden on the Sabbath. However, a woman could tie a knot in her girdle. So if someone needed to draw water from a well, they could not tie a rope directly to the bucket, but they could tie the rope to a girdle, and the girdle to the bucket, making it technically lawful.

This kind of reasoning reflects the heart of legalism, which elevates man-made rules above God’s Word and misses the spirit of the Law entirely.

Modern examples still exist. In early 1992, in an Orthodox Jewish neighborhood in Israel, three apartments burned down while tenants debated whether calling the fire department on the Sabbath would break Jewish law, since picking up the telephone was considered completing an electrical circuit and therefore “work.” By the time the rabbi permitted the call, the fire had already spread. Such instances reveal how man-made tradition can distort God’s good gift of the Sabbath.

2. (Luke 6:3–5) Jesus responds to the accusation with two important principles

Text (NKJV):
“But Jesus answering them said, ‘Have you not even read this, what David did when he was hungry, he and those who were with him: how he went into the house of God, took and ate the showbread, and also gave some to those with him, which is not lawful for any but the priests to eat?’ And He said to them, ‘The Son of Man is also Lord of the Sabbath.’”

a. “Have you not even read this”:
Jesus begins with a rebuke directed at the Pharisees, men who prided themselves in their mastery of the Scriptures. His words are sharp, almost sarcastic, as if to say, “For all your supposed knowledge, you have missed the true meaning of the Word of God.” They had read the Scriptures, but they had failed to understand the heart of God revealed within them.

This reminds us that it is possible to be meticulous in reading, quoting, and memorizing Scripture, yet miss its true intent. The Pharisees treated the Law as a system of legal regulations, but they missed its spirit, which points to mercy, compassion, and ultimately to Christ Himself.

b. “What David did when he was hungry”:
Jesus recalls the account from 1 Samuel 21:1–6, when David, fleeing from Saul, entered the tabernacle and asked Ahimelech the priest for food. The only bread available was the consecrated showbread, which by Law was reserved for priests. Yet David was given the bread, and he shared it with his men.

This example teaches the first principle: human need is more important than ceremonial ritual. God did not design His Law to harm His people but to bless them. When a ceremonial law collides with a basic human need such as hunger, mercy and life take precedence.

The prophets reaffirmed this principle:

• “For I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings” (Hosea 6:6).

• “Is this not the fast that I have chosen: to loose the bonds of wickedness, to undo the heavy burdens, to let the oppressed go free, and that you break every yoke? Is it not to share your bread with the hungry” (Isaiah 58:6–7).

• “The sacrifices of God are a broken spirit, a broken and a contrite heart—these, O God, You will not despise” (Psalm 51:17).

The implication is clear: God delights in mercy and compassion, not in ritual for its own sake.

c. The validity of David’s example:
This incident was especially powerful as a defense because:

1. It involved eating, the very issue at hand with the disciples.

2. It likely occurred on a Sabbath (see 1 Samuel 21:6).

3. It involved David and his followers, a kingly figure and his loyal men, which parallel Christ and His disciples.

In citing David, Jesus not only gave a biblical precedent but also subtly linked Himself with David, the anointed king of Israel, thereby asserting His own messianic authority.

d. “The Son of Man is also Lord of the Sabbath”:
This second principle is even more striking. Jesus does not merely argue about what is or is not lawful. He asserts His authority over the Sabbath itself. As the Son of Man (a messianic title drawn from Daniel 7:13–14), He declares Himself to be the Lord of the Sabbath.

This statement is a direct claim to Deity. Only God could establish the Sabbath (Genesis 2:3; Exodus 20:8–11). Therefore, in declaring Himself its Lord, Jesus identifies Himself with the divine prerogative to define, regulate, and even supersede Sabbath observance.

The Pharisees, who thought themselves defenders of the Sabbath, stood in judgment against the very One who created it. If the Lord of the Sabbath was not offended by His disciples’ actions, then their judgment was not only misguided but blasphemous.

Theological Significance:

1. Christ’s Authority: Jesus’ declaration places Him above rabbinic traditions and above the Law itself, affirming His divine identity.

2. Sabbath’s Purpose: The Sabbath was made for man’s benefit (Mark 2:27), not to enslave him to ritual. Jesus restores the Sabbath to its original intent: rest, mercy, and fellowship with God.

3. Typology of David and Christ: Just as David provided bread for his men, Jesus, the greater Son of David, provides true bread and rest for His disciples.

3. (Luke 6:6–8) Jesus enters the synagogue and sees the man with the withered hand

Text (NKJV):
“Now it happened on another Sabbath, also, that He entered the synagogue and taught. And a man was there whose right hand was withered. So the scribes and Pharisees watched Him closely, whether He would heal on the Sabbath, that they might find an accusation against Him. But He knew their thoughts, and said to the man who had the withered hand, ‘Arise and stand here.’ And he arose and stood.”

a. “He entered the synagogue”:
Luke records another Sabbath controversy, showing the escalating opposition to Jesus’ ministry. Yet, despite the hostility of the religious leaders, Jesus continued to attend synagogue services. He did not forsake the assembly of God’s people, even when He could have justified withdrawing because of the growing antagonism. His example underscores the importance of public worship and gathering with the people of God, even under difficult circumstances.

This is a reminder for believers that faithfulness in worship is not based on convenience or comfort but on obedience and devotion to God. As the writer of Hebrews exhorts, “Not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching” (Hebrews 10:25).

b. “A man was there whose right hand was withered”:
Luke, being a physician, alone specifies that it was the man’s right hand that was withered, an important detail since the right hand symbolized strength, honor, and usefulness. To lose the use of the right hand in that culture meant economic hardship, shame, and dependency. This detail underscores the compassion of Jesus, who is drawn to those most afflicted and marginalized.

c. “So the scribes and Pharisees watched Him closely, whether He would heal on the Sabbath”:
Their scrutiny revealed their hypocrisy. By watching Jesus with expectation of healing, they indirectly acknowledged His miraculous power. Yet, rather than rejoicing in the mercy of God, they sought to weaponize it against Him.

This highlights the blindness of hardened religion: they could witness a miracle of divine power and yet use it only as an occasion for accusation. Their logic was like condemning a man for flying because he did not land at an airport—it entirely missed the glory of the act.

d. The motives of the religious leaders:

1. They watched with hostility, not with faith. The Pharisees’ eyes were fixed on Jesus, but their hearts were far from Him. It is possible to observe Christ closely, even to study Him diligently, while never truly submitting to Him in love and faith.

2. It is possible they brought the man in purposely to set a trap. As one commentator noted, the Pharisees may have orchestrated the man’s presence, confident that Jesus would not be able to withhold His compassion. Ironically, they expected more of Jesus’ mercy than even His disciples sometimes did.

e. “But He knew their thoughts”:
This is another demonstration of Christ’s divine omniscience. He was not merely guessing their intentions, but perceiving the very thoughts of their hearts. Scripture affirms that only God searches the minds and hearts (Jeremiah 17:10; Revelation 2:23). Jesus here demonstrates that He shares in the attributes of deity, knowing what no mere man could know.

f. “And said to the man who had the withered hand, ‘Arise and stand here.’ And he arose and stood.”
Rather than avoiding confrontation, Jesus directly draws the man into the center of attention. By placing the afflicted man in full view, He makes the issue unavoidable. His actions strip away any pretense, exposing both the compassion of God and the cruelty of legalism.

The man’s obedience is also noteworthy. Though he may have felt shame for his deformity, he immediately obeyed Jesus’ command, standing before all. His readiness to respond to Christ becomes the stage upon which the glory of God will be revealed.

4. (Luke 6:9–11) The Lord of the Sabbath heals on the Sabbath

Text (NKJV):
“Then Jesus said to them, ‘I will ask you one thing: Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?’ And when He had looked around at them all, He said to the man, ‘Stretch out your hand.’ And he did so, and his hand was restored as whole as the other. But they were filled with rage, and discussed with one another what they might do to Jesus.”

a. “Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?”
Jesus directly confronts the scribes and Pharisees with a question that cuts through their legalism and reveals the heart of God’s law. The Sabbath was intended for rest, renewal, and blessing, not as a weapon to suppress compassion. There is never a wrong day to do good, nor is there ever a day when evil or neglect of mercy becomes acceptable.

His question exposes the hypocrisy of the religious leaders. They were willing to tolerate suffering in order to preserve their man-made traditions, yet they were simultaneously plotting evil against Jesus on that very Sabbath. In other words, they condemned Him for healing, while excusing themselves for scheming murder.

i. Their rigid approach distorted the true intent of the Law. They exalted ritual above righteousness, and procedure above people. Morgan rightly said, “Surely, there is no desecration of divine ordinances so powerful as that which clogs the stream of compassion.”

ii. For the modern believer, the challenge remains the same: we must uphold God’s moral standards uncompromisingly, while also showing love and compassion. The Pharisees chose legalism without mercy. Some today choose compromise without holiness. Christ calls His people to embrace both righteousness and mercy in perfect harmony.

b. “Stretch out your hand”:
The command of Jesus was humanly impossible. A man with a withered hand cannot stretch it out. Yet the Lord who commands also enables. When Jesus spoke, He imparted the power to obey. As the man responded in faith, his hand was “restored as whole as the other.”

This is the essence of the gospel itself: God commands sinners to repent and believe, which they cannot do in their natural state. Yet with the command comes enabling grace. As Paul declared, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God” (Ephesians 2:8). What God commands, He provides the power to accomplish.

c. “They were filled with rage”:
The response of the Pharisees is as tragic as it is revealing. Rather than rejoicing that a man’s life was restored, they seethed with fury. Luke emphasizes the intensity of their anger—the Greek suggests they were mad with irrational rage. This miracle, done in public, humiliated their rigid traditions and exposed their hypocrisy, so they responded not with repentance but with plots of destruction.

i. Their actions violated the very Sabbath they claimed to protect. Healing was seen as “work,” but conspiring to murder was not? Their rage was a greater desecration of the Sabbath than anything Jesus did.

ii. Jesus had often rebuked such hypocrisy. As He said in another confrontation: “For laying aside the commandment of God, you hold the tradition of men—the washing of pitchers and cups, and many other such things you do. He said to them, ‘All too well you reject the commandment of God, that you may keep your tradition’ … ‘making the word of God of no effect through your tradition which you have handed down. And many such things you do’” (Mark 7:8–9, 13).

iii. Jesus was not seeking to reform the Sabbath as if it needed to be modified, nor was He offering a debate about rabbinic rules. He was revealing that they had missed the whole point. Legalists always want to argue about rules. But the true question is not “which rules” but “how do we approach God?” The answer is not through human effort, but through divine grace. Our standing before God rests not on what we do for Him, but on what He has done for us in Jesus Christ.

Theological Significance:

1. The Sabbath Rest in Christ: By healing on the Sabbath, Jesus points to the greater rest found in Him, fulfilling the promise of true restoration and release (cf. Hebrews 4:9–10).

2. The Exposure of Legalism: The Pharisees’ reaction shows the deadliness of religion without grace—zeal for rules can blind men to mercy and lead to murderous hearts.

3. The Nature of Saving Power: Just as the man with the withered hand received both the command and the power to obey, so also the sinner receives both the call to repent and the grace to believe when Christ speaks.

B. The Choosing of the Twelve Apostles

1. (Luke 6:12–13) Jesus chooses the twelve

Text (NKJV):
“Now it came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God. And when it was day, He called His disciples to Himself; and from them He chose twelve whom He also named apostles.”

a. “Now it came to pass in those days that He went out to the mountain to pray”:
This marks a turning point in Jesus’ ministry. Several factors pressed upon Him at this time:

• He had offended the traditions of the religious leaders, and they had begun plotting His death (Luke 6:11).

• The political leaders, according to Mark’s account, also began to conspire against Him (Mark 3:6).

• Large crowds followed Him, but most were interested in physical benefits—healings, signs, and wonders—rather than spiritual truth. Such crowds could easily be swayed against Him.

With opposition rising and superficial followers surrounding Him, Jesus retreated to the mountain. He withdrew not to escape but to commune with His Father. “Jesus, therefore, to prevent interruption, to give himself the opportunity of pouring out his whole soul, and to avoid ostentation, sought the mountain” (Spurgeon).

This moment emphasizes the necessity of seeking solitude with God in critical times. Jesus, though the Son of God, modeled the discipline of prayer, teaching us to do the same when decisions of eternal consequence are before us.

b. “And continued all night in prayer to God”:
The weight of the decision demanded prolonged intercession. In one sense, nothing in His earthly ministry before the cross carried more long-term significance than the choosing of the twelve. These men would become the foundation of the church (Ephesians 2:20), carrying His mission to the world after His ascension.

Though Jesus possessed divine knowledge, He did not rely upon His omniscience in isolation from His humanity. He sought the Father’s will in prayer. In His earthly ministry, Jesus consistently acted in dependence upon the Father and the Holy Spirit (John 5:19; Luke 4:1, 18). This demonstrates the perfect obedience of the Son as He modeled dependence upon God.

Spurgeon commented, “One night alone in prayer might make us new men, changed from poverty of soul to spiritual wealth, from trembling to triumphing.” If Jesus spent the night in prayer for this decision, how much more should we seek God earnestly before making major choices in life and ministry.

c. “He called His disciples to Himself”:
In the morning, Jesus summoned His broader group of disciples. These followers already acknowledged Him as their Teacher. Yet they belonged not to themselves, nor to a movement, nor to one another—they belonged to Him.

As Morris explains, “A disciple was a learner, a student, but in the first century a student did not simply study a subject; he followed a teacher. There is an element of personal attachment in ‘disciple’ that is lacking in ‘student.’” To be a disciple of Christ is not merely to absorb His teaching intellectually, but to attach oneself to Him relationally and follow Him in obedience.

d. “From them He chose twelve”:
From the larger group of disciples, Jesus selected twelve men. This number was deliberate. Just as Israel was constituted by the twelve tribes, so the new covenant people of God would be represented by twelve apostles. They would serve as the new spiritual leadership of God’s redeemed people, prefiguring the foundation stones of the New Jerusalem (Revelation 21:14).

This selection is not arbitrary—it signals that Jesus is forming the nucleus of the church, the new covenant community that fulfills God’s promises to Israel while also extending them to the nations.

e. “Whom He also named apostles”:
The title of “apostle” set these twelve apart. The Greek word apostolos literally means “one who is sent” or “ambassador.” They were chosen not merely to follow but to be commissioned and sent out as representatives of Jesus Christ, bearing His authority and His message.

In a broader sense, the title applies even to Jesus Himself. Hebrews 3:1 calls Him “the Apostle and High Priest of our confession, Christ Jesus.” As the Apostle of our faith, Jesus was sent by the Father to reveal Him perfectly to mankind (John 20:21). The apostles, in turn, were sent by Christ to reveal Him to the world.

Theological Significance:

1. Prayer before Leadership Decisions: Jesus’ night of prayer highlights the necessity of seeking God’s wisdom when appointing leaders in the church. Apostolic succession was not a matter of human strategy but of divine appointment.

2. Christ’s Authority in Forming the New People of God: By choosing twelve, Jesus symbolically constituted the new covenant community, grounding it in Himself as its true foundation.

3. The Apostolic Office: The apostles were not mere followers but commissioned representatives with unique authority to lay the doctrinal foundation of the church through their teaching and witness.

2. (Luke 6:14–16) The twelve listed

Text (NKJV):
“Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; Judas the son of James, and Judas Iscariot who also became a traitor.”

a. “Peter… Andrew… James and John”:
The twelve apostles are named here, but our knowledge of most of them is limited. Of Peter, James, John, and Judas we know significant details, but the other eight are largely unknown apart from their names. This obscurity reminds us that God often uses people whose impact is hidden from history’s records but eternal in heaven’s register.

In Revelation 21:14 we read: “Now the wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.” Though unknown on earth, their names will be permanently engraved on the foundations of the New Jerusalem. True recognition and eternal honor come not from human history, but from God Himself.

b. Connections within the group:
The twelve display a fascinating mixture of relationships and backgrounds:

• Brothers: Peter and Andrew; James and John. These two pairs remind us that Jesus often works through family lines. Salvation is personal, but God’s call frequently extends to households.

• Business associates: Peter, James, and John were fishermen together. Their call demonstrates how Christ transforms ordinary vocations into training grounds for eternal service.

• Contrasting political viewpoints: Matthew was a tax collector, collaborating with Rome, while Simon the Zealot had likely been part of a nationalist movement resisting Rome. Only Christ could unite men from such opposing extremes, showing that in Him earthly divisions are overcome.

• A betrayer among them: Judas Iscariot would later betray Jesus, proving that outward association with Christ does not guarantee inward loyalty.

i. Judas’ surname “Iscariot” likely points to his hometown, Kerioth, in Judea. If so, Judas was the only Judean among the twelve, while the rest were Galileans. This distinction perhaps gave him an air of sophistication among the group, though it ended in infamy.

ii. The names are generally arranged in pairs, which fits with Jesus’ practice of sending them out two by two (Mark 6:7). The pairings are as follows:

• Peter and Andrew.

• James and John.

• Philip and Bartholomew (Bartholomew is often identified as Nathanael, see John 1:45–49).

• Matthew (also called Levi) and Thomas (his name means “twin”).

• James the son of Alphaeus and Simon the Zealot.

• Judas the son of James (called Thaddaeus in Mark 3:18 and Lebbaeus in Matthew 10:3) and Judas Iscariot.

This pairing arrangement suggests both practical strategy and relational support. Ministry was never meant to be carried out in isolation.

c. “Judas Iscariot who also became a traitor”:
Jesus chose Judas, fully knowing what he would do. As He later said, “Did I not choose you, the twelve, and one of you is a devil?” (John 6:70). This raises profound theological truths.

i. Jesus had many followers from whom to choose, yet He deliberately chose Judas. This was not an accident but part of God’s sovereign plan. Judas’ betrayal would be used to bring about the crucifixion, the very means by which redemption would be accomplished. What men intend for evil, God works for good (Genesis 50:20).

ii. Judas was not chosen to create scandal or controversy. Remarkably, throughout Jesus’ ministry, Judas raised no suspicion. When Jesus announced at the Last Supper that one of the twelve would betray Him, no one singled out Judas (Matthew 26:21–22). This indicates that Judas’ betrayal was a hidden evil, not an obvious flaw.

iii. Jesus choosing Judas reminds us that God permits evil within His sovereign purposes. Judas was fully responsible for his treachery, yet God used even that act to fulfill prophecy and secure salvation for His people (cf. Psalm 41:9; Zechariah 11:12–13; Acts 1:16–20).

iv. This leads to a humbling application. A man once asked a theologian, “Why did Jesus choose Judas Iscariot to be His disciple?” The teacher replied, “I don’t know, but I have an even harder question: Why did Jesus choose me?” Every believer should marvel at the grace of God in calling us to Himself, for apart from grace, our hearts are no less capable of betrayal.

Theological Significance:

1. Unity in Diversity: The apostles represented fishermen, tax collectors, zealots, and skeptics. The only common bond was Christ Himself. This demonstrates that the church’s unity does not come from social, political, or cultural uniformity but from shared allegiance to Jesus.

2. Hidden Servants: The obscurity of most of the apostles illustrates that greatness in God’s kingdom is not measured by earthly fame. Faithfulness, not notoriety, is what Christ honors.

3. The Mystery of Election and Evil: Judas’ inclusion shows that God’s sovereign plan incorporates even human rebellion without diminishing human responsibility. Christ is Lord even over betrayal.

3. (Luke 6:17–19) Jesus ministers healing and deliverance to a multitude

Text (NKJV):
“And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, as well as those who were tormented with unclean spirits. And they were healed. And the whole multitude sought to touch Him, for power went out from Him and healed them all.”

a. “He came down with them”:
Jesus descended from the mountain with His disciples after the night of prayer and the choosing of the twelve. This descent demonstrates His willingness to move from communion with the Father into the midst of the needs of the people. He did not remain in isolation on the mountain but came down to minister.

Importantly, He brought the twelve with Him. This was not only to share in the work but also to train them through participation. Jesus could have ministered alone, but He deliberately included His disciples, preparing them for their future mission. Ministry was not meant to be solitary; it was meant to be shared.

b. “And stood on a level place”:
Luke makes a point of mentioning that Jesus stood on “a level place.” This has led many to distinguish the Sermon on the Plain (Luke 6:20–49) from the Sermon on the Mount (Matthew 5–7). However, the geographical area near the Sea of Galilee includes sloping terrain where one location can be described both as a “mountain” from one vantage point and a “level place” from another.

Whether Luke is describing the same discourse in a condensed form or a different but similar sermon, the point remains: Jesus taught in places where the crowds could gather and hear Him clearly. His teaching ministry was always accessible.

c. “A great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon”:
The crowd was vast and diverse. People traveled long distances—from Judea and Jerusalem in the south, and even from Gentile territories such as Tyre and Sidon in the north. This shows both the magnetism of Christ’s ministry and its early reach beyond Israel’s borders.

That Gentiles came to Him foreshadows the later expansion of the gospel to all nations (Acts 1:8). Jesus’ ministry of healing and deliverance was not bound by ethnic lines but anticipated the inclusion of the nations in God’s plan of salvation.

d. “And the whole multitude sought to touch Him”:
The scene is vivid—thousands pressing in, each trying to make contact with Jesus. The act of touching Him expressed faith that He carried divine power. In this chaotic yet reverent setting, Jesus began to teach, showing that His priority was not only physical healing but spiritual instruction.

This balance is vital. Many came for miracles, but Jesus gave them truth. He often interrupted works of power to give words of life, reminding us that physical healing is temporary, but the Word of God abides forever.

e. “For power went out from Him and healed them all”:
Here Luke emphasizes that Jesus’ healing power was not abstract but real, active, and even costly. Power went out from Him. The same phrase is used when the woman with the issue of blood touched Him: “And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, ‘Who touched My clothes?’” (Mark 5:30).

This teaches two important truths:

1. The reality of His divine authority: Jesus carried within Himself the power of God to heal and deliver. He was not dependent on external rituals or formulas. His very person was the source of healing.

2. The cost of ministry: Serving others drained Him. Though infinite as God, Jesus chose to live and minister in dependence upon the Father and the Spirit, experiencing the fatigue and costliness of pouring Himself out for others. Ministry is never without cost, and in Jesus we see the perfect example of sacrificial service.

Theological Significance:

1. Christ’s Compassionate Descent: The movement from the mountain of prayer to the plain of ministry shows the rhythm of communion with God followed by service to people. True ministry flows from fellowship with the Father.

2. The Universality of Christ’s Mission: The inclusion of people from Gentile regions points to the gospel’s ultimate worldwide scope. Jesus is not merely the Savior of Israel but of all nations.

3. The Power and Cost of Ministry: Jesus’ healing illustrates that spiritual power is real and comes at personal cost. Likewise, all who serve in His name must be willing to pour themselves out for the good of others.

4. (Luke 6:20a) Jesus prepares to teach His disciples and the multitude

Text (NKJV):
“Then He lifted up His eyes toward His disciples, and said:”

a. “He lifted up His eyes toward His disciples”:
With this phrase, Luke introduces what has often been called the Sermon on the Plain (Luke 6:17), distinguished from Matthew’s Sermon on the Mount (Matthew 5–7). Luke situates the sermon on a level place, while Matthew describes Jesus going up into a mountain. Whether these are two distinct sermons delivered on different occasions, or two accounts of the same message tailored to different audiences, scholars remain divided.

i. The similarities between the two sermons are striking—both contain blessings, instructions on love for enemies, warnings against hypocrisy, and the command to build one’s life on the solid foundation of Christ’s words. Yet, Luke’s account is notably shorter, suggesting either a condensed summary or a separate but related discourse.

ii. Considering Jesus’ itinerant ministry, it is reasonable to suppose that He repeated His core teachings often, adjusting them to the needs of the crowd before Him. As Luke 4:43 records, Jesus Himself declared: “I must preach the kingdom of God to the other cities also, because for this purpose I have been sent.” Thus, repetition of essential themes was central to His mission.

b. “Toward His disciples”:
Luke intentionally places this sermon immediately after the choosing of the twelve apostles (Luke 6:12–16). The timing is significant: the newly appointed apostles, along with the broader group of disciples, needed to hear this message to understand what discipleship truly meant. Before they were sent out to preach (Luke 9:1–6), they first had to grasp the ethic of the Kingdom they would represent.

i. One commentator notes, “It may be surmised that the sermon served a twofold function: to encourage faithfulness among Jesus’ disciples and to challenge non-disciples to follow Him.” This dual purpose explains why the crowd included both committed followers and curious onlookers.

ii. The early church treasured these teachings. References to the Sermon’s themes appear repeatedly in the writings of the apostles (Romans 12; James 2; 1 Peter 3), showing that it shaped the Christian community’s identity and practice. The radical love, humility, and mercy described here became the hallmark of early believers.

c. “And said”:
What Jesus was about to speak has long been regarded as the essence of ethical teaching, not only within Christianity but in all human history. Philosophers and moralists have tried to distill wisdom for living, yet their efforts pale compared to the divine authority and clarity of Christ’s words.

i. It has been said that if one were to gather all the best moral teachings of the philosophers, strip away the errors, and condense the truths into one volume, the result would still only be a pale imitation of the Sermon on the Mount and the Sermon on the Plain.

ii. This sermon functions as Jesus’ manifesto of the Kingdom. Just as revolutionaries have issued declarations—America’s Declaration of Independence or Marx’s Communist Manifesto—Jesus here sets forth the charter of His Kingdom. His Kingdom, however, is not founded on political revolution, material gain, or human ideology, but on the transforming rule of God in the hearts of men.

iii. The expectations of Israel at the time were largely political. Many anticipated a Messiah who would overthrow Rome and restore Israel’s sovereignty. Instead, Jesus unveiled a radically different agenda: not political or material dominance, but spiritual transformation. He described what life looks like when He is Lord—not merely outward conformity to law, but inward transformation by grace.

iv. Importantly, this sermon does not outline the way of salvation. It does not present a “works-righteousness” plan for entering God’s Kingdom. Instead, it assumes salvation and describes the life of those who belong to Christ. It tells us how citizens of the Kingdom ought to live in response to their King.

v. As Barclay observed, Jewish preaching was often called Charaz, meaning “stringing beads.” A rabbi would move from one point to another quickly, offering a collection of wise sayings and moral exhortations strung together like pearls on a thread. The Sermon reflects this style, but with unparalleled depth, authority, and unity.

Theological Significance:

1. Christ the Teacher: Jesus is portrayed as the authoritative Rabbi who speaks not as one quoting tradition, but as the King declaring the laws of His Kingdom.

2. The Kingdom Ethic: The sermon defines discipleship—not in terms of ritual or political hope, but in terms of love, humility, mercy, and obedience flowing from a transformed heart.

3. Preparation for Mission: By addressing the disciples immediately after their appointment, Jesus grounds them in Kingdom values before sending them out. This order shows that true ministry must flow out of a rightly shaped life.

C. The Surprising Plan of God’s Kingdom

1. (Luke 6:20b) Blessings to the poor

Text (NKJV):
“Blessed are you poor, for yours is the kingdom of God.”

a. “Blessed”:
Jesus opens His sermon with a word that sets the tone for the entire message: blessed. The Greek word used here, makarios, conveys more than superficial happiness or momentary pleasure. It describes a deep, abiding joy and flourishing that comes from God’s favor, not from external circumstances.

i. The same word is used to describe God Himself: “According to the glorious gospel of the blessed God which was committed to my trust” (1 Timothy 1:11). If makarios describes God’s own eternal joy, then it cannot be reduced to human comfort or entertainment.

ii. William Barclay explains: “Makarios then describes that joy which has its secret within itself, that joy which is serene and untouchable, and self-contained, that joy which is completely independent of all the chances and changes of life.”

iii. Jesus also used this word to describe His people in judgment: “Then the King will say to those on His right hand, ‘Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world’” (Matthew 25:34). He is the perfect authority on blessing because He Himself is the supremely blessed One.

iv. Spurgeon noted: “Note, also, with delight, that the blessing is in every case in the present tense, a happiness to be now enjoyed and delighted in. It is not ‘Blessed shall be,’ but ‘Blessed are.’” The blessings of the Kingdom are not postponed to eternity only, but begin now for those who belong to Christ.

b. “Blessed are you poor”:
In the Greek language, there were multiple words for poverty. Here Jesus uses the strongest one, describing someone who is utterly destitute, dependent on others for survival, a beggar with nothing of his own.

i. On the surface, this sounds paradoxical. How can poverty be a blessing? Yet Jesus reveals that true poverty strips a man of illusions. The poor cannot pretend to be self-sufficient. They know they must rely on another. This dependence mirrors the spiritual reality Jesus was teaching.

ii. Matthew’s account clarifies the meaning with the phrase: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3). Luke emphasizes material poverty as an entry point, but Jesus’ ultimate focus is spiritual poverty—the recognition of our absolute bankruptcy before God.

iii. To be poor in spirit is to confess that we have nothing to offer God. We bring no righteousness, no merit, no spiritual assets of our own. Instead, we come as beggars, wholly dependent on His grace. This is not self-hatred but Spirit-wrought humility. As the psalmist wrote: “The sacrifices of God are a broken spirit, a broken and a contrite heart—these, O God, You will not despise” (Psalm 51:17).

iv. This blessing is uniquely accessible. Not everyone can begin with purity or holiness or great spiritual insight, but everyone can begin with poverty of spirit. As Spurgeon observed: “Not what I have, but what I have not, is the first point of contact between my soul and God.”

c. “For yours is the kingdom of God”:
The promise to those who are poor in spirit is nothing less than the Kingdom itself. This is not merely a future inheritance but a present reality—yours is the Kingdom of God.

i. Poverty of spirit is the indispensable prerequisite for receiving the Kingdom. As long as we cling to illusions of self-righteousness or spiritual adequacy, we cannot truly receive what God offers. Only when we recognize our spiritual need do we lay hold of His grace.

ii. This blessing is placed first for a reason. It sets the foundation for all the other commands and blessings in the Sermon. The ethics of the Kingdom cannot be lived out in human strength. They must be received and lived out in utter reliance upon God.

iii. The paradox is powerful: those who see themselves as empty-handed beggars are the ones who inherit the Kingdom of God. This reverses the world’s values. In human thinking, the rich, powerful, and self-sufficient are the blessed ones. In God’s Kingdom, the beggars of spirit are the heirs of glory.

Theological Significance:

1. The Reversal of the World’s Values: The Kingdom of God upends worldly categories. True blessedness belongs not to the rich or powerful, but to the spiritually humble and dependent.

2. The Foundation of Discipleship: Poverty of spirit is the gateway into discipleship. It is the first rung of the ladder, without which no progress can be made in the Christian life.

3. The Present Reality of the Kingdom: The blessing is present tense—“yours is the kingdom of God.” Disciples already participate in Kingdom life, even as they await its full consummation in eternity.

2. (Luke 6:21a) Blessings to the hungry

Text (NKJV):
“Blessed are you who hunger now, for you shall be filled.”

a. “Blessed are you who hunger now”:
Jesus continues His surprising reversal of worldly values. In the world, hunger is considered a curse, but in the Kingdom, those who hunger are declared blessed. The blessing does not lie in the emptiness itself, but in the longing that drives one to seek what only God can supply.

The imagery of hunger conveys several powerful truths about spiritual desire:

• This passion is real, just as hunger is real. It is not imagined but a felt necessity.

• This passion is natural, like hunger in a healthy person. Spiritual life produces a longing for more of God.

• This passion is intense, because hunger is not casual but consuming.

• This passion can be painful, just as physical hunger causes discomfort, so does the awareness of our lack of righteousness.

• This passion is a driving force, for hunger moves a man to action until it is satisfied.

• This passion is a sign of health, since hunger in the body shows vitality, and hunger for God shows spiritual life.

i. It is important to note that Jesus spoke these words to a people who understood hunger in ways modern Western societies often cannot. Food scarcity and famine were common in the ancient world. The physical sensation of hunger gave depth to the metaphor. For many today, comfort and abundance dull the sharp edge of longing for righteousness.

ii. Matthew’s parallel account makes the spiritual dimension explicit: “Blessed are those who hunger and thirst for righteousness, for they shall be filled” (Matthew 5:6). Luke emphasizes the immediacy of the hunger, while Matthew records the object of that hunger—righteousness. Both are true: the disciple who feels the ache of emptiness is driven to pursue the righteousness that only God provides.

iii. Hunger for righteousness may express itself in several ways:

• A longing for a righteous nature, to be clothed with the righteousness of Christ (Philippians 3:9).

• A longing for sanctification, to be made more holy in daily life (1 Thessalonians 4:3).

• A longing for perseverance, to continue in God’s righteousness without turning back (Hebrews 10:36).

• A longing for righteousness to prevail in the world, praying, “Your kingdom come. Your will be done on earth as it is in heaven” (Matthew 6:10).

b. “For you shall be filled”:
Here is the promise that balances the longing. The hungry ones will not remain empty forever. God Himself promises to satisfy them. This filling is not partial but abundant, not temporary but eternal.

The paradox is that this filling both satisfies and stirs deeper longing. When God fills the soul, He gives peace, assurance, and joy, yet the believer continues to desire more of Him. As Psalm 107:9 declares: “For He satisfies the longing soul, and fills the hungry soul with goodness.”

This filling begins now in the life of the disciple, through fellowship with Christ and the indwelling Spirit, and will be fully realized in the Kingdom to come. At the marriage supper of the Lamb, every hunger will be met in perfect satisfaction (Revelation 19:9).

Theological Significance:

1. The Nature of True Desire: Hunger reminds us that longing is essential to spiritual life. A soul without hunger for God is spiritually sick.

2. The Certainty of Satisfaction: The promise “you shall be filled” rests not on human striving but on divine provision. God Himself guarantees the satisfaction of those who seek Him.

3. The Already and the Not Yet: Believers experience a foretaste of this filling now, but its fullness awaits eternity. The present blessing anticipates the consummation of the Kingdom.

3. (Luke 6:21b) Blessings to those who weep

Text (NKJV):
“Blessed are you who weep now, for you shall laugh.”

a. “Blessed are you who weep now”:
Jesus pronounces blessing on those who weep. The weeping here is not merely sorrow over general hardship, but the grief that recognizes the brokenness of sin—both in the individual heart and in society. This is not worldly despair, but the sorrow of repentance and longing for redemption.

i. The Apostle Paul described this in 2 Corinthians 7:10: “For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death.” Those who mourn sin experience godly sorrow, which brings life, not death.

ii. Such mourning also leads to unique fellowship with Christ Himself. As Paul testified, his desire was “that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death” (Philippians 3:10). Likewise, Isaiah calls the Messiah “a Man of sorrows and acquainted with grief” (Isaiah 53:3). To weep over sin is to walk closely with the Suffering Servant.

iii. Spurgeon pressed the point further: “I do not believe in that faith which has not a tear in its eye when it looks to Jesus. Dry-eyed faith seems to me to be bastard faith, not born of the Spirit of God.” Genuine faith is not detached or cold, but tender, grieving over sin while rejoicing in forgiveness.

b. “For you shall laugh”:
The promise given to those who mourn is joy. Sorrow is not the end, but a passageway to comfort. As David sang: “For His anger is but for a moment, His favor is for life; weeping may endure for a night, but joy comes in the morning” (Psalm 30:5).

The laughter Jesus promises is not frivolous or shallow, but the deep joy of redemption when God makes all things right. It anticipates the eternal joy of the Kingdom, where “God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away” (Revelation 21:4).

c. “Now”:
Each of the three opening Beatitudes in Luke emphasizes the contrast between the now of suffering and the then of promised joy.

• You are poor now; you will one day receive the Kingdom.

• You are hungry now; you will one day be filled.

• You weep now; you will one day laugh.

Jesus calls His disciples to endure present sorrow with the certainty of future blessing.

i. Some modern interpreters wrongly recast these sayings as revolutionary slogans, as if Jesus were calling for political upheaval or redistribution of power. While Jesus certainly cares for the oppressed, His focus here is deeper: the tyranny of sin and separation from God. True liberation begins not with violent revolution, but with spiritual renewal.

ii. In fact, Christ’s teaching contradicts the revolutionary spirit. Political movements of the modern age have often sought to remove present hope, stirring people to violent action in the name of utopia. The fruit of such ideology—particularly in Communist revolutions—has been the mass death of hundreds of millions. Jesus, in contrast, offers present hope in the midst of sorrow. He provides the assurance that God sees, God cares, and God will one day overturn the present order with eternal joy.

iii. The Kingdom ethic of Jesus does not ignore material suffering but addresses its root cause—sin. His gospel is not a social program but a divine promise that brings transformation from the inside out.

Theological Significance:

1. Godly Sorrow as a Path to Joy: The mourning Jesus blesses is sorrow over sin, which leads to repentance and ultimately joy in forgiveness.

2. The Hope of Resurrection Joy: The laughter promised is the joy of restoration, fulfilled in the Kingdom when Christ wipes away every tear.

3. The Kingdom’s Present and Future: Believers can endure sorrow in the present, knowing that joy is both experienced now through the Spirit and fully consummated in the age to come.

4. (Luke 6:22–23) Blessings to the hated

Text (NKJV):
“Blessed are you when men hate you,
And when they exclude you,
And revile you, and cast out your name as evil,
For the Son of Man’s sake.
Rejoice in that day and leap for joy!
For indeed your reward is great in heaven,
For in like manner their fathers did to the prophets.”

a. “Blessed are you when men hate you”:
The paradox of Christ’s Kingdom deepens. Those who are spiritually poor, hungry, and weeping—people we might assume would be welcomed and pitied—are instead despised and hated. Hatred against Christ’s followers is not due to moral failure or social offense, but simply because they belong to Him. Jesus warns His disciples not to be surprised when the world responds to their humility and holiness with hostility.

As Paul later confirmed: “Yes, and all who desire to live godly in Christ Jesus will suffer persecution” (2 Timothy 3:12). Hatred for the believer is a mark of identification with Christ Himself, who was despised and rejected by men (Isaiah 53:3).

b. “Exclude you… revile you… cast out your name as evil”:
The persecution described is progressive and multifaceted. It begins with social exclusion, escalates to verbal abuse, and culminates in slander and defamation of character. Jesus makes clear that such treatment is for the Son of Man’s sake—it comes not because of personal failings, but because of allegiance to Him.

i. This became a reality for the early church almost immediately. Christians were accused of all manner of evil, often through deliberate misrepresentation:

• Cannibalism, because of distortions of the Lord’s Supper (“This is My body…this is My blood”).

• Immorality, because of misinterpretations of the “love feasts” and private gatherings.

• Fanaticism, because of their apocalyptic expectation of Christ’s return and final judgment.

• Family division, because conversion often caused tension within households (Matthew 10:34–36).

• Treason, because they refused emperor worship and pagan sacrifices, pledging loyalty to Christ alone as Lord.

ii. These slanders echo through history. Faithful disciples of Christ often bear false accusations. Yet Jesus declares that such reproach, far from being shameful, is a mark of true blessedness.

c. “Rejoice in that day and leap for joy!”
The command to rejoice in persecution is one of the great paradoxes of Christian faith. The world sees persecution as tragedy, but Jesus commands His disciples to respond with joy—even leaping for joy. The reason lies not in the pain itself but in the assurance of reward and the fellowship of the prophets.

i. Jesus ties this joy to two truths:

1. “For indeed your reward is great in heaven”—what is lost on earth will be infinitely repaid in eternity (cf. Romans 8:18).

2. “For in like manner their fathers did to the prophets”—persecution aligns believers with the true servants of God in history. To suffer as they did is a mark of authenticity, not failure.

ii. History provides vivid examples of such joy. John Trapp records several martyrs who literally rejoiced in their executions:

• George Roper came to the stake leaping for joy, embracing it as if greeting a friend.

• Dr. Rowland Taylor, walking to his death, leapt and danced, saying, “Well, God be praised, good Master Sheriff, never better; for now I am almost home…I am even at my Father’s house.”

• Lawrence Saunders, with a smiling face, kissed the stake of his execution and exclaimed, “Welcome the cross of Christ, welcome everlasting life.”

Such testimonies embody the truth of Jesus’ words: persecution becomes the doorway to eternal reward and joy.

Theological Significance:

1. Persecution as Proof of Discipleship: Hatred from the world is not a mark of failure but a confirmation of faithfulness.

2. Eternal Perspective: The joy of the persecuted flows from the certainty of eternal reward. Earthly shame is eclipsed by heavenly glory.

3. Solidarity with God’s Prophets: To be reviled for Christ’s sake is to stand in the prophetic line, bearing the same reproach that God’s faithful servants endured.

5. (Luke 6:24–26) Strange woes

Text (NKJV):
“But woe to you who are rich,
For you have received your consolation.
Woe to you who are full,
For you shall hunger.
Woe to you who laugh now,
For you shall mourn and weep.
Woe to you when all men speak well of you,
For so did their fathers to the false prophets.”

a. “Woe”:
The word woe expresses sorrow, pity, and compassion. It is not so much a curse as a lament. Jesus is grieving over those who trust in the temporary comforts of this life while forfeiting the eternal blessings of the Kingdom. His woes mirror His blessings, creating a set of paradoxes: where the world sees security and joy, Jesus sees danger and loss.

These woes are shocking precisely because they contradict our natural perspective. We typically consider wealth, satisfaction, joy, and good reputation to be evidence of God’s favor. Jesus, however, warns that these things can actually hinder us from seeking Him.

b. “But woe to you who are rich… woe to you who are full”:
The danger of riches is that they mask need. Those who feel satisfied in their wealth and fullness have no sense of dependence upon God. They have already received their consolation in this life, but in doing so they have missed the eternal consolation only Christ can give.

i. Jesus’ warning does not mean that wealth itself is inherently sinful. Scripture contains examples of righteous men who were rich, such as Abraham and Job. Rather, the woe falls on those who place their trust in riches and live as if wealth provides ultimate security. As Paul warned: “Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy” (1 Timothy 6:17).

ii. Hunger and poverty often drive people to Christ because they know their dependence. Riches and fullness, on the other hand, create an illusion of self-sufficiency. As Jesus later said to the Laodicean church: “Because you say, ‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked” (Revelation 3:17).

c. “Woe to you who laugh now, for you shall mourn and weep”:
This is not a condemnation of all joy, for joy is a gift of God. Rather, Jesus warns against shallow, worldly laughter that mocks righteousness and takes sin lightly. Those who live in careless indulgence, dismissing the seriousness of life and eternity, will find their laughter turned to mourning when they face the judgment of God.

James echoed this warning: “Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom” (James 4:9). The call is not to permanent gloom, but to repentance that produces genuine joy rooted in Christ.

d. “Woe to you when all men speak well of you”:
The final woe strikes at the desire for universal approval. If everyone speaks well of us, it may indicate compromise. Jesus notes that such flattery was given to the false prophets of old. Their popularity was purchased at the price of faithfulness, for they told people what they wanted to hear instead of what God said.

True disciples will face rejection, just as true prophets did. Paul affirmed this: “For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ” (Galatians 1:10). To follow Christ faithfully is to invite opposition from a world that resists His truth.

e. The paradox of the Kingdom:
In these woes, Jesus reverses the values of the world. Wealth, comfort, laughter, and reputation—things the world pursues—can actually be spiritual dangers. Poverty, hunger, mourning, and rejection—things the world despises—can become avenues of grace.

i. Each blessing and woe contrasts earthly expectation with eternal reality. The Kingdom of God overturns worldly wisdom. Jesus was not calling His disciples to embrace misery for its own sake, but to see beyond temporary appearances to eternal truth.

ii. Spurgeon summarized it well: “Our Lord here teaches us that the way of His Kingdom is not the way of the world. What men think to be blessedness is wretchedness, and what they count to be wretchedness is blessedness.”

Theological Significance:

1. The Danger of False Security: Riches, fullness, frivolity, and approval may seem like blessings but often become stumbling blocks to salvation.

2. The Certainty of Eternal Reversal: Those who rely on temporal blessings will face eternal loss, while those who endure temporal hardship for Christ will receive eternal reward.

3. The Radical Call of the Kingdom: Jesus dismantles worldly values, calling His disciples to embrace humility, dependence, and faithfulness over wealth, pleasure, and popularity.

D. God’s Agenda Is a Plan of Love

1. (Luke 6:27–28) Love your enemies

Text (NKJV):
“But I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you.”

a. “Love your enemies”:
This command is at once crystal clear and deeply challenging. The natural inclination of man is to retaliate against enemies or, at best, to avoid them. Jesus overturns human instinct by commanding active love toward those who oppose us.

i. Jesus recognized the reality that His disciples would have enemies. God’s Kingdom does not ignore hostility or pretend that persecution will not come. Instead, it prescribes a radical response. The believer is called to respond not with bitterness or revenge but with love, entrusting judgment and vindication to God. As Paul later wrote: “Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord” (Romans 12:19).

ii. The Kingdom way is not merely passive endurance but active pursuit of good for the enemy. Christ’s ultimate victory over His enemies comes not by crushing them in judgment—though He will judge the unrepentant—but by transforming enemies into friends through grace (Romans 5:10).

b. “Do good… bless… pray for those who spitefully use you”:
Jesus does not leave love undefined. He gives three specific commands that demonstrate what enemy-love looks like in practice:

• Do good to those who hate you. This means responding with tangible acts of kindness to those who act with hostility. Love here is not sentiment but service.

• Bless those who curse you. To bless is to speak well of others, even when they speak evil of us. This does not mean ignoring wrongdoing but refusing to return insult for insult. “Not returning evil for evil or reviling for reviling, but on the contrary blessing” (1 Peter 3:9).

• Pray for those who spitefully use you. Prayer for one’s enemies lifts them before God, asking Him to work for their highest good. This both guards our own heart from hatred and places justice in God’s hands.

i. Jesus makes clear that this love is not based on feelings. If we wait to feel affectionate toward an enemy, we may never obey. Instead, this is a love of the will—a decision to act for another’s good regardless of emotion.

ii. William Barclay observed: “We cannot love our enemies as we love our nearest and dearest. To do so would be unnatural, impossible, and even wrong. But we can see to it that, no matter what a man does to us, even if he insults, ill-treats, and injures us, we will seek nothing but his highest good.”

Theological Significance:

1. The Radical Nature of Kingdom Love: Jesus redefines love as extending even to those who oppose us, reflecting the very character of God, who “makes His sun rise on the evil and on the good” (Matthew 5:45).

2. Practical Expressions of Love: The commands to do good, bless, and pray remind us that love is not primarily an emotion but an action rooted in obedience to Christ.

3. The Transforming Power of Grace: By loving enemies, believers embody the gospel itself, which reconciles enemies of God through the death of His Son (Romans 5:8–10).

2. (Luke 6:29–30) Be willing to suffer wrong

Text (NKJV):
“To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either. Give to everyone who asks of you. And from him who takes away your goods do not ask them back.”

a. “To him who strikes you on the one cheek, offer the other also”:
Here Jesus continues His call to radical love and humility, demanding a willingness to endure personal insult without retaliation.

i. In Jewish culture, a slap across the face was less about physical injury and more about deep insult. The Mishnah (BK 8:6) records that striking someone with the back of the hand—an especially demeaning act—was considered so offensive that it carried a double fine. Jesus uses this cultural backdrop to highlight the severity of the insult He describes.

ii. The natural response to insult is retaliation: “give them back what they gave you, plus more.” Yet Jesus calls His disciples to absorb insult without vengeance, entrusting justice to God. This aligns with His own life, as He was maligned as a drunkard, glutton, illegitimate son, blasphemer, and madman (Matthew 11:19; John 8:41; John 10:20), yet bore these insults patiently.

iii. It would be a mistake, however, to think Jesus was prohibiting all resistance to evil. He Himself resisted evil in certain contexts—for example, when He overturned the tables of the money changers in the temple (John 2:15–16). What He forbids here is personal retaliation born of pride and vengeance, not righteous resistance to sin.

iv. Nor does this teaching mean that physical attacks must never be defended against. Jesus’ focus is on personal insults, not life-threatening violence. To misapply His words to criminal assault would be to miss the cultural context. Paul, in 2 Corinthians 11:20, likely refers to this kind of insult-slap when recounting his mistreatment.

v. Finally, Jesus’ command addresses personal relationships, not civil order. Governments, as Paul later taught in Romans 13:1–4, have the God-given duty to restrain evil and punish wrongdoing. I may turn the other cheek in a personal insult, but the state bears responsibility to protect its citizens from violent crime.

b. “And from him who takes away your cloak, do not withhold your tunic either. Give to everyone who asks of you”:
Jesus extends the principle of non-retaliation to possessions. If someone unjustly takes your cloak (the outer garment), rather than seeking revenge or even standing on your legal rights, you are to respond with extravagant generosity by offering your tunic (the undergarment) as well.

i. This would have been startling to His hearers, because the Law of Moses explicitly protected a person’s cloak. “If you ever take your neighbor’s garment as a pledge, you shall return it to him before the sun goes down” (Exodus 22:26; see also Deuteronomy 24:13). The outer cloak was considered essential to life and dignity. Yet Jesus tells His disciples to yield even what is legally theirs rather than cling to self-preservation.

ii. Carson notes: “Jesus’ disciples, if sued for their tunics (an inner garment worn next to the skin), far from seeking satisfaction, will gladly part with what they may legally keep.” This instruction shows the radical contrast between Kingdom ethics and worldly self-assertion.

iii. Morgan summarized it well: “The old said, Insist on your own right, and loving your neighbor, hate your enemy, and so secure your safety. The new says, Suffer wrong, and lavish your love on all.”

c. “From him who takes away your goods do not ask them back”:
This command presses the disciple into a posture of trust in God’s provision. To endure loss without demanding repayment is only possible when one knows that God will supply all needs. If I release what was taken, it is because I believe God has more to give.

i. Of course, Jesus’ words are not to be applied in a mechanical or reckless way. Love places wise limits. It is not truly loving to enable manipulation or to foster harmful dependency. The point is not to be careless with resources, but to transform injustice into an opportunity for sacrificial love.

ii. Paul later restated the principle in Romans 12:21: “Do not be overcome by evil, but overcome evil with good.” The disciple is not to repay evil with evil but to conquer it by generosity. This does not ignore wrong—it defeats wrong with the power of love.

Theological Significance:

1. Personal Retaliation vs. Divine Justice: The disciple of Christ relinquishes personal revenge, trusting God to vindicate and provide.

2. Radical Generosity: By yielding even legal rights, believers demonstrate that their security is in God, not possessions.

3. Overcoming Evil with Good: This principle is not about passivity but about active transformation—turning insults and injustices into occasions to display Christ’s love.

3. (Luke 6:31) The Golden Rule

Text (NKJV):
“And just as you want men to do to you, you also do to them likewise.”

a. “Just as you want men to do to you, you also do to them likewise”:
This is one of the most well-known sayings of Jesus and has come to be called the Golden Rule. The principle is simple to understand, yet impossible to fully live out apart from the transforming grace of God.

i. Before Christ, the common ethical maxim was usually stated in the negative: “Do not do to others what you do not want them to do to you.” This phrasing is found in various cultures, including among Jewish rabbis. Around A.D. 20, Rabbi Hillel famously summarized the law this way when challenged by a Gentile to explain it quickly: “What is hateful to you, do not do to anyone else. This is the whole law; all the rest is commentary” (b. Shabbath 31a).

ii. Jesus advanced this principle by stating it positively. He did not simply command that His followers avoid harm to others; He commanded that they actively do good. This changes the ethic from passively avoiding wrong to proactively pursuing righteousness and love.

iii. The difference is crucial. The negative form could allow for a selfish passivity, since a person might say, “I have done no harm,” while withholding help. But the positive form obligates action. For example, in Matthew 25:31–46, those who failed to clothe the naked, feed the hungry, or visit the imprisoned were condemned—not for what they did wrong, but for what they failed to do.

b. “You also do to them likewise”:
This principle especially governs Christian fellowship but also extends to all human relationships. If we desire to be loved, cared for, and respected, then we must extend that same love, care, and respect to others.

i. Charles Spurgeon exclaimed: “Oh, that all men acted on it, and there would be no slavery, no war, no swearing, no striking, no lying, no robbing; but all would be justice and love! What a kingdom is this which has such a law!” The Golden Rule, if universally practiced, would abolish much of the world’s misery.

ii. While the principle is simple, obedience to it is not. No man has ever consistently treated others in every circumstance as he wishes to be treated himself. This reveals our need for grace. The Golden Rule is not merely a code of ethics; it is an expression of the life of Christ within us. Only as His Spirit rules our hearts can we live out this radical command.

Theological Significance:

1. The Positive Nature of Kingdom Love: Jesus shifts morality from passive avoidance to active pursuit of good, embodying God’s proactive love toward humanity.

2. A Test of True Discipleship: The Golden Rule is not merely advice but a demand of Kingdom living. It reveals the sincerity of our love for God, for “he who does not love his brother whom he has seen, how can he love God whom he has not seen?” (1 John 4:20).

3. The Witness of Kingdom Living: When believers practice this principle, they reflect the character of Christ to a watching world, demonstrating the distinctiveness of the gospel.

4. (Luke 6:32–35) Loving after the pattern of God’s love

Text (NKJV):
“But if you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back. But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil.”

a. “If you love those who love you, what credit is that to you?”
Jesus presses His disciples beyond ordinary standards of morality. To love those who love us is natural, instinctive, and common even among unbelievers. Such love, while good, does not reflect the radical love of the Kingdom.

i. Jesus is teaching the character of the citizens of His Kingdom. Their lives are to be distinct from the world’s values and behavior.

ii. There are many reasons why more is expected of Christians:

• They claim to have something others do not: redemption in Christ.

• They truly possess what others do not: the new nature in Christ.

• They have a power others do not: “I can do all things through Christ who strengthens me” (Philippians 4:13).

• They have the Holy Spirit dwelling within (Romans 8:9).

• They have a future hope others do not: eternal life and the Kingdom of God (1 Peter 1:3–4).

Thus, Christians are called not to love as the world loves, but to love as Christ loves.

b. “And if you do good… and if you lend… what credit is that to you?”
Again, Jesus shows that ordinary social exchange—doing good to those who will return it, or lending with expectation of repayment—requires no transformation of heart. Even sinners do these things. Kingdom love is not transactional but sacrificial.

This is what sets the disciple apart. The love of Christ compels us to give without expectation, to serve without repayment, and to love without self-interest.

c. “But love your enemies, do good, and lend, hoping for nothing in return”:
Here Jesus summarizes the radical ethic of Kingdom love. It is not enough to refrain from retaliation. Disciples are called to take active steps of love toward enemies—doing good, lending generously, and seeking no repayment.

This does not mean enabling exploitation or irresponsible behavior. Rather, it means freeing ourselves from selfish calculation. When we love in this way, we are no longer bound by worldly notions of reciprocity but live in the freedom of divine generosity.

d. “And your reward will be great, and you will be sons of the Most High”:
This love is not without reward. Jesus assures His disciples that such love brings eternal blessing and manifests their identity as sons of God.

i. By loving in this way, believers imitate God, who loves His enemies. “For He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:45). God shows kindness to the undeserving, and His children reflect His character when they do the same.

ii. Spurgeon noted: “What does God say to us when He acts thus? I believe that He says this: ‘This is the day of free grace; this is the time of mercy.’ The hour for judgment is not yet.” In other words, the patience of God toward sinners becomes the model for our patience toward those who oppose us.

iii. As F. B. Meyer explained, believers are made sons of God by regeneration through faith in Christ, but we demonstrate the reality of our sonship by living out the character of our Father. Loving enemies is not the condition of becoming children of God but the evidence of it.

e. “For He is kind to the unthankful and evil”:
God’s kindness is not reserved for the righteous but extends to the undeserving. To be like God is to extend love even to the ungrateful and the hostile. This reflects the very heart of the gospel: “But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us” (Romans 5:8).

Theological Significance:

1. Radical Contrast with the World: Christian love is not based on reciprocity but on divine grace. It goes beyond natural affection to supernatural love.

2. Imitation of God: To love enemies is to reflect the heart of the Father, showing that His Spirit truly dwells within us.

3. The Reward of Sonship: Such love not only brings eternal reward but proves our identity as God’s children.

5. (Luke 6:36–38) The principles to follow

Text (NKJV):
“Therefore be merciful, just as your Father also is merciful. Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you.”

a. “Therefore be merciful, just as your Father also is merciful”:
This command captures the heart of Kingdom ethics. The disciple’s conduct flows from the character of God Himself. God is rich in mercy, and His children are to reflect His mercy in their dealings with others.

i. God’s mercy is abundant and undeserved. Paul declares: “But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ” (Ephesians 2:4–5). If God has shown such mercy to us, we cannot withhold mercy from others.

ii. Jesus’ standard is not “be merciful as much as possible,” but “be merciful as your Father is merciful.” This standard requires more mercy, not less. It reminds us that we will never run out of mercy to give if we continually draw upon the inexhaustible supply of God’s mercy to us.

b. “Judge not, and you shall not be judged”:
This verse is often misused as if Jesus were commanding unconditional acceptance of all behavior. But His meaning is deeper. He is not prohibiting discernment—He Himself teaches us to evaluate fruit later in this sermon (Luke 6:43–45). Rather, He is warning against a spirit of self-righteous condemnation.

i. Examples of unjust judgment include:

• Thinking the worst of others without evidence.

• Only speaking of others’ faults, never their strengths.

• Judging an entire life by its lowest moments.

• Presuming to know the hidden motives of others’ hearts.

• Condemning others without considering how we might act in their situation.

• Forgetting that we ourselves will one day stand before God’s judgment seat.

ii. One biblical example of rash judgment is the disciples criticizing the woman who anointed Jesus with costly oil (Matthew 26:6–13). They condemned her as wasteful, but Jesus praised her act as a work of love that would be remembered throughout history. Their harsh judgment was proven false by Christ’s commendation.

iii. The Christian is called to unconditional love, but not unconditional approval. We can love people even when we do not approve of their actions.

c. “Condemn not… forgive”:
Jesus expands the principle beyond judgment to condemnation. His followers must resist the urge to pronounce final verdicts on others, for that is God’s role alone. Instead, disciples are to cultivate a spirit of forgiveness.

Forgiveness is not excusing sin, but releasing the right to hold it against someone. Forgiving others is essential to receiving forgiveness from God (Matthew 6:14–15).

d. “Give, and it will be given to you: good measure, pressed down, shaken together, and running over”:
Here Jesus applies the principle of generosity. Disciples are not to fear that giving will impoverish them. God promises abundance for those who give freely.

i. This principle applies not only to material giving but also to the giving of mercy, love, and forgiveness. When we give these generously, God returns them to us in greater measure.

ii. Barclay explains the phrase “put into your bosom”: In Jewish culture, robes were long and loose, with a girdle tied around the waist. The fold above the girdle formed a large pocket where grain or goods could be carried. Thus, the image is of God filling that fold to overflowing. The modern equivalent might be: “People will fill your pockets to overflowing.”

iii. The promise is not that we will always receive material wealth, but that God will bless us abundantly, often in ways unseen, when we practice generous love.

e. “With the measure you use, it will be measured back to you”:
This principle sums up the teaching. God deals with us as we deal with others. If we are harsh, unforgiving, and stingy, we will find Him dealing with us in the same measure. If we are merciful, forgiving, and generous, He delights to pour out His mercy and blessing upon us.

i. Some rabbis taught that God has two measures: one of justice and one of mercy. Whichever measure you choose to use with others is the one God will use with you.

ii. Jesus was not prohibiting all judgment but demanding fairness and consistency. The problem is not judging according to a standard, but applying the standard hypocritically. Too often, we are generous with ourselves and harsh with others.

iii. A sober reminder: “For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment” (James 2:13).

Theological Significance:

1. Imitating the Father: The pattern of Christian ethics is God Himself. His mercy sets the standard for ours.

2. The Danger of Hypocrisy: Harsh, unjust judgment reveals a heart that has not grasped God’s mercy.

3. The Freedom of Generosity: Giving love, forgiveness, and even resources in abundance liberates us from fear and positions us to receive God’s overflowing blessings.

E. The Distinction Between Two Ways

1. (Luke 6:39–42) Illustrations centered around the idea of seeing

Text (NKJV):
“And He spoke a parable to them: ‘Can the blind lead the blind? Will they not both fall into the ditch? A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher. And why do you look at the speck in your brother’s eye, but do not perceive the plank in your own eye? Or how can you say to your brother, “Brother, let me remove the speck that is in your eye,” when you yourself do not see the plank that is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother’s eye.’”

a. “Can the blind lead the blind?”
Jesus begins with an obvious truth: the blind cannot guide the blind. Both will end in destruction. This is a warning against following leaders who themselves are spiritually blind.

i. Jesus later applied this directly to the Pharisees: “They are blind leaders of the blind. And if the blind leads the blind, both will fall into a ditch” (Matthew 15:14). Religious training, possession of Scripture, and outward authority do not guarantee spiritual sight.

ii. Carson observed: “Though the Pharisees and teachers of the law had scrolls and interpreted them in the synagogues, this does not mean that they really understood them… The Pharisees did not follow Jesus; so they did not understand and follow the Scriptures.”

iii. Here we see two responsibilities: the guilt of blind leaders who misguide others, and the responsibility of followers to ensure they are not led by the blind. True discipleship requires following Jesus, the only Teacher who sees perfectly.

b. “A disciple is not above his teacher”:
In Jesus’ day, a disciple was not merely a student but a follower who patterned his life after the teacher. The disciple could never rise above the teacher, but if trained well, he would become like him.

i. This is both a warning and a promise. If we choose blind teachers, we will become blind like them. If we choose Jesus as our Teacher, we will become like Him.

ii. Paul echoes this truth: “For whom He foreknew, He also predestined to be conformed to the image of His Son” (Romans 8:29). And John writes: “We know that when He is revealed, we shall be like Him, for we shall see Him as He is” (1 John 3:2).

iii. Meyer observed: “The Lord Jesus became like unto us in our low estate, that we should become like Him in His glory. There must ever be the limitation of the creature as compared with Him by whom all things were made. But in our measure there shall be the same perfect beauty — His beauty upon us.”

c. “And why do you look at the speck in your brother’s eye, but do not perceive the plank in your own eye?”
Jesus moves from leaders to personal relationships. He uses humorous exaggeration to expose hypocrisy. A man with a wooden plank in his eye is absurdly trying to help someone remove a tiny speck.

i. The point is clear: we are often far more tolerant of our own sins than of the sins of others. We magnify their faults while minimizing ours.

ii. The humor sharpens the rebuke. Picture a man with a plank jutting from his eye, fumbling to remove a speck from his neighbor—it is comical, but also piercing.

iii. A biblical example is when the religious leaders brought the woman caught in adultery to Jesus (John 8:3–7). She was guilty, yet their hypocrisy was greater. Jesus exposed it with the words: “He who is without sin among you, let him throw a stone at her first.”

d. “You yourself do not see the plank that is in your own eye”:
The tragedy of hypocrisy is blindness to one’s own sin. We may justify or ignore our faults while harshly condemning others.

i. Spurgeon noted: “Jesus is gentle, but he calls that man a ‘hypocrite’ who fusses about small things in others, and pays no attention to great matters at home in his own person.”

ii. Others often see our hypocrisy more clearly than we see it ourselves. David illustrates this in his reaction to Nathan’s parable (2 Samuel 12:1–7). Outraged at the injustice of the man who stole a lamb, he condemned the fictional offender while blind to his own far greater sin with Bathsheba and Uriah.

e. “First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother’s eye”:
Jesus does not forbid correcting others. Indeed, it is a good and loving thing to help a brother remove a speck. But correction must come only after honest self-examination and repentance.

i. The order is essential: deal with your own sin first, then you can help others with clarity and humility. Otherwise, correction becomes hypocrisy.

ii. Paul echoes this principle: “Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted” (Galatians 6:1).

Theological Significance:

1. True Discipleship Requires True Vision: Only Christ can open blind eyes. Following blind leaders or living in blindness ourselves leads to destruction.

2. Transformation Through Christ: We become like our teacher. Following Jesus results in growing conformity to His image.

3. Hypocrisy Exposed: The plank-and-speck illustration reveals our tendency to judge others while ignoring our own sins. Genuine discipleship requires self-examination before correction.

4. Restoration, Not Condemnation: The goal is not to ignore specks in others, but to address them rightly—after dealing with our own planks.

2. (Luke 6:43–45) We can only follow Jesus this way if we have been radically changed by Him. If Jesus has touched us, it will show in our lives.

Text (NKJV):
“For a good tree does not bear bad fruit, nor does a bad tree bear good fruit. For every tree is known by its own fruit. For men do not gather figs from thorns, nor do they gather grapes from a bramble bush. A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks.”

a. “A good tree does not bear bad fruit…every tree is known by its own fruit”:
Jesus uses the imagery of trees and fruit to emphasize the principle that character produces conduct. Just as a tree’s nature determines the kind of fruit it bears, so a person’s inner nature inevitably reveals itself in outward words and deeds.

i. Clarke commented: “Not to have good fruit is to have evil: there can be no innocent sterility in the invisible tree of the heart. He that brings forth no fruit, and he that brings forth bad fruit, are both only fit for the fire.” This reminds us that fruitlessness is not neutral—it reveals spiritual deadness.

ii. Spurgeon added: “It is not merely the wicked, the bearer of poison berries, that will be cut down; but the neutral, the man who bears no fruit of positive virtue must also be cast into the fire.” To profess Christ but bear no fruit is as condemning as openly rejecting Him.

iii. This teaching flows naturally from Jesus’ warning against hypocrisy in the previous verses (Luke 6:41–42). Before examining another’s faults, each disciple must ask: Am I bearing fruit that glorifies God? The test of fruit exposes whether the heart is truly transformed by Christ.

iv. The harvest may take time, but eventually fruit reveals the nature of the tree. A false profession cannot conceal the truth forever. As Jesus says elsewhere: “Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them” (Matthew 7:19–20).

b. “A good man out of the good treasure of his heart brings forth good…out of the abundance of the heart his mouth speaks”:
Here Jesus applies the fruit metaphor directly to human character. Our lives are the overflow of what fills the heart. Good treasure produces good words and actions; evil treasure produces evil.

i. Words, in particular, are an unmistakable indicator of the heart’s condition. Though people may disguise their thoughts and put on appearances, their speech eventually betrays them. As Proverbs 4:23 instructs: “Keep your heart with all diligence, for out of it spring the issues of life.”

ii. Jesus later emphasized this again: “For by your words you will be justified, and by your words you will be condemned” (Matthew 12:37). Words are not trivial; they are fruit revealing the root.

iii. Barclay noted that the phrase “out of the abundance of the heart” means that what fills the heart will inevitably spill over. Just as water overflows from a full vessel, so the mouth overflows with the contents of the heart. If love, grace, and truth dwell within, they will flow out; if bitterness, pride, and malice are stored, they will show themselves.

iv. This principle reminds us that true transformation must begin at the heart. Religion that only reforms external behavior will never produce lasting fruit. Only regeneration by the Spirit creates a new heart from which good treasure flows (Ezekiel 36:26).

Theological Significance:

1. The Necessity of Transformation: Outward conduct reflects inward condition. Moral reform without new birth cannot change the fruit.

2. The Test of Fruit: True discipleship is verified not by profession but by the fruit of character, conduct, and speech.

3. The Power of Words: Speech is the clearest indicator of the heart. A transformed heart will produce words of truth, grace, and blessing.

4. Sanctification as a Process: Just as fruit takes time to ripen, so Christlike character develops gradually through abiding in Him (John 15:5).

3. (Luke 6:46–49) Concluding exhortation: doing what Jesus commanded is our foundation

Text (NKJV):
“But why do you call Me ‘Lord, Lord,’ and do not do the things which I say? Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like: He is like a man building a house, who dug deep and laid the foundation on the rock. And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock. But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell. And the ruin of that house was great.”

a. “But why do you call Me ‘Lord, Lord,’ and do not do the things which I say?”
Jesus ends the Sermon on the Plain with a solemn warning. It is possible to profess Him with our lips while denying Him by our lives. Words alone are not proof of discipleship—obedience is.

i. The phrase “Lord, Lord” indicates intensity, yet repetition without obedience is empty. As Jesus said elsewhere: “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven” (Matthew 7:21).

ii. There is nothing wrong with confessing Jesus as Lord—we must confess Him (Romans 10:9–10). Yet bare words without obedience are hypocrisy. Trapp captured it well: “There are those that speak like angels, live like devils; that have Jacob’s smooth tongue, but Esau’s rough hands.”

iii. Jesus puts the issue in the form of a penetrating question: Why? If one will not obey Him, why pretend with words of submission? As Morgan noted: “Each soul guilty of the wrong referred to must face this ‘Why?’ alone.”

b. “Whoever comes to Me, and hears My sayings and does them”:
Jesus describes true discipleship with three movements:

1. Coming to Him — surrender to His person.

2. Hearing His words — learning as His disciple.

3. Doing them — obedience that proves reality.

Hearing without doing is self-deception. James warns against this: “But be doers of the word, and not hearers only, deceiving yourselves” (James 1:22).

c. “He is like a man building a house, who dug deep and laid the foundation on the rock”:
Jesus illustrates the obedient disciple as a wise builder. Two men build similar houses, but only one digs deep to lay a foundation on rock. Outwardly the houses appear the same; the difference is hidden below.

i. Spurgeon observed: “The wise and the foolish man were both engaged in precisely the same avocations, and to a considerable extent achieved the same design; both of them undertook to build houses, both of them persevered in building, both of them finished their houses. The likeness between them is very considerable.” The difference is not in activity but in foundation.

ii. The “rock” is obedience to Christ’s words, grounded in faith in Him. Paul later echoes this truth: “For no other foundation can anyone lay than that which is laid, which is Jesus Christ” (1 Corinthians 3:11).

d. “And when the flood arose, the stream beat vehemently against that house, and could not shake it”:
Storms represent both the trials of life and the final judgment. It is not if the storm comes, but when. All lives will be tested. Only those founded on obedience to Christ will stand.

i. Present storms—loss, persecution, suffering—reveal the strength of the foundation now. Final judgment will reveal it ultimately. Better to test our foundation today than when it is too late.

ii. Trapp notes the contrast between Judas and Nicodemus: “At last, when Judas betrayed Christ in the night, Nicodemus faithfully professed Him in the day.” One house fell, the other stood.

e. “But he who heard and did nothing”:
The contrast is sobering. Both men heard the same words. The difference was obedience. To hear and not obey is to build without a foundation. The result is inevitable: collapse.

i. Jesus describes it starkly: “Immediately it fell. And the ruin of that house was great.” A life built without obedience to Christ will not survive the storms of life or eternity.

ii. This is the sin of neglect—the sin of doing nothing. Numbers 32:23 warns: “Be sure your sin will find you out.” Not actively rejecting Christ but passively ignoring Him leads to destruction.

iii. Yet no honest disciple can read this without recognizing failure. None perfectly does all that Jesus commands. This drives us again to the gospel: our hope is not in our obedience but in Christ who saves sinners. His call is not to despair but to continual repentance and reliance upon Him.

Theological Significance:

1. True Discipleship Requires Obedience: A profession of faith without obedience is empty.

2. The Foundation of Life Is Hidden: Outward appearances may look alike, but only obedience to Christ proves genuine faith.

3. Storms Will Test Foundations: Both life’s trials and final judgment will expose what we have built upon.

4. The Grace of Christ Remains Central: Even as we seek to do His commands, our failures drive us back to Him as our Rock and Redeemer.