The Historian, Doctor & Gospel Writer: Luke - The Lucan Beatitudes (Exegesis)
- The Great Light Media, inc.
- Apr 16, 2016
- 13 min read
Updated: Nov 7, 2022
In this paper, I will be exegetically analyzing Luke 6:16-20 which in the NABRE reads:
And raising his eyes toward his disciples he said: Blessed are you who are poor, for the kingdom of God is yours. Blessed are you who are now hungry, for you will be satisfied. Blessed are you who are no weeping, for you will laugh. Blessed are you when people hate you, and when they exclude and insult you, and denounce your name as evil on account of the Son of Man. Rejoice and leap for joy on that day! Behold, you reward will be great in heaven. For their ancestors treated the prophets in the same way. But woe to you who are rich, for you have received your consolation. But woe to you who are filled now, for you will be hungry. Woe to you who laugh now, for you will grieve and weep. Woe to you when all speak well of you, for their ancestors treated the false prophets in this way. (Luke 6:16-26 NABRE)
Contextually, this Sermon on the Plain, comes after the infancy narratives of Jesus, the preaching of John the Baptist and Jesus' baptism, Luke’s genealogy account, the temptation in the desert, the beginning of Jesus ministry and his rejection in Nazareth, and several healings as well as a question about fasting and debating about the Sabbath. Interestingly enough, this passage is after the calling of the twelve “apostles”, which itself is debatable if Jesus is directly speaking to them or to the multitudes who had just come down to be healed of their many diseases. This is in contrast to the Mattthean account which I will be going back and forth according to Raymond Brown’s analysis in An Introduction to the New Testament.
According to Brown, when Luke uses the sources of Matthew and Mark in account of the Sermon on the Mount, “his sense of order Luke has transposed the two scenes of Mark 3:7-12 and 3:13-19, the healing of the multitude and the calling of the Twelve, so that the Twelve are with Jesus when he heals ‘all’ among a great multitude on a plain (Luke 6;17-19) (Brown p. 239). Brown supposes that “the Lucan Sermon on a Plain which begins in 6:20 is directed to all disciples, not only to the Twelve”, which Matthew presupposes (Brown 239). This form of narrative criticism is prevalent and implies much. Was the Sermon on the Mount only meant for the disciples, or did Luke get it right and Jesus meant The Beatitudes for all his believers?
I defer to the latter being that Luke was a historian and in keeping with that typecast of his profession determinately recorded the parable as such. In a footnote, Brown even writes that “Luke’s composition from his own material (L), Mark, and Q is only about 30 percent as long as Matt’s…Luke’s “Little Interpolation” into Mark & for the Q material in the sermon (Brown 239). In a footnote in the NABRE, “Almost all of the words of Jesus reported by Luke are found in Mathew’s version, but because Matthew includes sayings that were related to specifically Jewish Christian problems that Luke did not find appropriate for his predominately Gentile Christian audience, the “Sermon on the Mount” is considerably longer” (Hartdegen p. 110).
The ”sermon on the plain” begins the placing of moral teachings within the context of God’s blessings. Here, the passage divides into two parts: blessings (verses 20-23) and woes (verses 24-26). Jesus compares the blessed ones with the ancient prophets of Israel, while comparing the condemned to the false prophets. People are divided into two groupings, poor and rich, hungry and satisfied, humble and proud, responsive and unresponsive. The listeners are challenged to decide to which of the two camps they belong.
In both footnotes of the NABRE and the NAB by Collins are almost exact and the blessings and woes are inherently understood by Jesus and to his followers as such:
The introductory portion of the sermon consists of blessings and woes that address the real economic and social conditions of humanity (the poor-the rich; the hungry-the satisfied; those grieving-those laughing; the outcast-the socially acceptable). By contrast, Matthew emphasizes the religious and spiritual values of disciples in the kingdom inaugurated by Jesus (“poor in spirit,’ Mt. 5:3: “hunger and thirst for righteousness,” Mt 5:6). In the sermon blessed extols the fortunate condition of persons who are favored with the blessings of God; the woes, addressed as they are to the disciples of Jesus, threaten God’s profound displeasure on those so blinded by their present fortunate situation that they do not recognize and appreciate the real values of God’s kingdom. In all the blessings and woes, the present condition of the persons addressed will be reversed in the future. (Collins p. 110, Hartdnegen p. 110)
We see not much dissimilarity between the editors of the NABRE and NAB. However, in the Holman Christian Study Apologetics Bible for Students a few more footnotes are added. This bible states that, “Luke’s ‘level place’ (Greek for pedinos) can refer to a flat spot in the mountains and is so taken in this latter view” with the difference of Matthew’s Sermon on the Mount (McDowell p. 1085). It also states that as “the introductory and concluding statements in both Lk (Lk 6:17-19; 7, 1) and Mt (Mt 5:1-2; 7:28-29) imply that the writers intended for theses sermons to be read as historical events…” (Taylor p. 1085). Another side not to the Apologetics study bible is that each verse in the Beatitudes does not address the audience as “Blessed are you”, but “You who are poor are the blessed” (Lk 6:20b) giving the audience member a more definitive identity in each teaching. This may be why these principles to Christians and Catholics alike are so well known and also so looked to as pivotal moments in Jesus’ teaching, because it is to all.
Theologically, how well the Lucan account of the Beatitudes relates to his theme we have to remember a few things. Luke’s Gospel was mainly written for a Gentile-Christian community. It is also part one of a two part work, being that Acts should be read with Luke, together, and not separated. The theme of salvation being universal and that God is faithful to his ancient promises to Israel is adherent within these readings and that Jesus is the compassion of God as he lifts them up in this teaching. As he reached in his early ministry to the peripheries of society, “the unclean, women, sinners, diseased, crippled, blind, and poor, etc.”, we can see how this passage designates and refers to a sense of inner happiness, good fortune, and peace to the disciples and his followers who heard the teachings and passed them down orally (Collins).
In Acts, we see how the Lucan Beatitudes were displayed by the followers through their actions of selling all they had to give to the poor and for the benefit of the community and the apostles’ work for the Kingdom. “Luke’s ideal is the Jerusalem community of those believers who give their posessions to the common fund as he describes in Acts 2:44-45; 4:32-37” (Brown 239). Two instances in Acts stated by Brown are significant to read about. “All who believed were together and had all things in common; they would sell their property and possessions and divide them among all according to each one’s need” (Collins 188). Also, Luke recounts the faithfulness of Barnabas:
The community of believers was of one heart and mind, and no one claimed that any of his possession’s was his own, but they had everything in common. With great power the apostles bore witness to the resurrection of the Lord Jesus, and great favor was accorded to them, for those who owned property or houses would sell them, bring the proceeds of the sale, and put them at the feet of the apostles, and they were distributed to each according to need. Thus, Joseph, also named by the apostles Barnabas (which is translated “son of encouragement”), a Levite, a Cypriot by birth, sold a piece of property that he owned, then brought the money and put it at the feet of the apostles. (Collins 191)
This once again proves that not only the apostles were faithful to the meaning of the Sermon on the Plain’s Beatitudes, but the disciples and followers who followed suit by their faithful actions of almsgiving and selling all that they had had.
One scholarly source I have found by C.H. Talbery expresses the binary patterns and parallels between Acts and Luke theologically. “Talbert seeks to explain the frequently observed but poorly understood binary patterns in the composition of Luke-Acts” (Talbert 455). He proposes two complementary models. The literary model “is derived from the notion of “architecture analysis” in classical scholarship” (Talbert 455). The pastoral or theological model indicates “the redaction criticism and its concern for the relationship between redactional theology and the theological oppositions in the historical situation to which a redaction responds” (Talbert 455). They are complementary to Talbert because:
…architectural analysis tends to focus on formal and stylistic (aesthetic) matters, whereas redaction criticism tends to focus on content. Thus he wants to bridge the gap between style (form) and content by showing that in some cases the binary parallels have a theological function. (Talbert 455)
In Chapter 6 for example, “Talbert turns to redaction critical and comparative contribution to the content of the Lucan patterns” (Talbert 455-456). This is an excellent observation on how aesthetically and historically the Lucan theme of salvation to all is shown in Acts and Luke in the Beatitudes.
Although the beatitudes are in the present tense, they have a future promise in view. Although the kingdom of God now belongs to the poor, hungry, weeping, and rejected, they will possess it fully later. As such, these beatitudes are expressions of hope that extend into the future. The promise inaugurated here and how, but it will reach to its total fulfillment for those who remain united and identified with Jesus.
Jesus also knows that his disciples will be persecuted and rejected for their faith in him. Yet, it is their association with him in the present that unlocks the blessings. Their experience of being opposed, ostracized, insulted and discarded will give way to blessings and rewards. In fact, disciples of Jesus can rejoice in the midst of their suffering for him. God knows their suffering, and Jesus assures them that they will be honored for their faithfulness. This gladness in the middle of persecution and rejection is a characteristic of the church that Luke demonstrates in the Acts of the Apostles.
The woes form a contrast to the blessings. Woe is described as an anguish and pity for the misfortune of that one who awaits a person in a certain condition. In Scripture, the woes warn of danger and the nearness of God’s judgment. Brown says, “the accompanying, ‘woes’, perhaps of Lucan creation and resembling the contrasts in the Magnificat, hit at the antagonisms engendered among the addresses by the affluent” (Brown 239). Here, the woes serve as a warning and a call to repentance for those who are tempted to trust too greatly in wealth, possessions, comfort, and fame. According to Brown, “Luke seems to regard the very possession of wealth (unless distributed to the poor) as corrupting one’s relationship to God” (239). Jesus is not excluding the rich and famous from God’s kingdom or class but is rather condemning them for their misplaced focus, the attitude they often display, and their lack of concern for God’s desires and the needs of others. An attitude of self-sufficiency and autonomy from God leads to ultimate destruction. Its reward is fleeting and limited to the present.
Another scholar who identifies that the apostleship or discipleship of several were present during the delivery of the Sermon on the Plain according to Luke. Jervall confirms:
In addition, (2) Matthias can replace Judas "in this ministry and apostleship" (Acts 1:25) without any specific appointment by Jesus only if it is presupposed that the circle of "apostles" is broader than the twelve. (3) Even though the twelve are the first to be named apostles (Luke 6:13), Luke designates them also as "disciples" ("Luke 9:12, 16; 22:14, 39), parallels their "apostolic" work to that of the seventy (Luke 9:2; 10:1, 9; cf. Mark 6:7-13) and, unlike Matthew, fails to specify "twelve" apostles at the Last Supper or "twelve" thrones in the judgment of Israel (Luke 22:14, 30). This indicates that he has no interest in identifying the term "apostles" especially with the twelve. (4) Like the other speakers in Acts 15, James of Jerusalem is to be regarded as an apostle unless one supposes that Luke could make a nonapostle the spokesman for an apostolic council. In Luke-Acts the twelve are qualified by apostleship, but apostleship is in no way qualified by or limited to the twelve. (Jervall 96)
Scripture by the Gideon’s New Testament supports this debate quoting:
This is another translational issue between just a New Testament account by Gideon International and scholarly debate by Jervall is just more evidence that many of the poor and destitute heard the Beatitudes, not just the Twelve Apostles.
One primary issue to discuss is how the rich are looked down upon by Jesus according to Luke, but not necessarily condemned. Why is that? Isn’t success and fame all that we desire as humans, as Americans to be greater, richer, stronger so that we may provide and be happy. That is the dream. No, that is not the answer. Jesus is stating is to given your all to God to be blessed. Brown henceforth affirms:
The accompanying “woes,” perhaps of Lucan creation and resembling the contrasts in the Magnificat, hint at the antagonisms engendered among the addressees by the affluent. The comparable condemnation in Jas 2:3n-n7; 5:1-6 might suggest that the reason for violet dislike was the practice of injustice by the rich. Yet, as we shall I later chaps., at times but not consistently, Luke seems to regard the very possession of wealth (unless distributed to the poor) as corrupting one’s relationship to God. (Brown 239)
Jesus is basically proclaiming to give your all for blessing, your wealth and your suffering for his Kingdom. As long as “the love of money which is the root of all evil”, as St. Paul suggests, didn’t overtake your relationship with God and his purpose for you and your calling to follow Jesus, I would imply that Luke and his followers listened intently to how the Beatitudes could change their life, as should we.
So who was right? Was this Sermon on a Mount or Plain? Matthew, or Luke? A relevant scholarly source not notated by Brown’s book helped my confusion on the matter more than anything. Manek states this of the eschatological value of Luke’s claim of the Sermon not being on a mount claims:
With the exception of passages in which Luke depends on Mark as his source, we don't find in his Gospel a positive evaluation of a mountain, neither a positive evaluation of a sea. Jesus never dwells among the people on a mountain or at the sea-side. For Luke it is unthinkable to place Jesus sermon either on a mountain or at a lakeside. Neither mountain nor sea in Luke's expectation will share in the coming age, where only level ground will exist. Jesus words, which will never pass away, can therefore only be connected with flat ground, which is eternal. What does not pass away cannot be bound to a thing that is perishable. (Manek 131)
He explains in the beginning of his article that both sources pull from Mark, but Matthew and Luke do differ for three possibilities despite their similarities and dissimilarities. Manek henceforth explains:
Three possibilities must be taken into account: 1) The sermon has from the beginning been connected with the statement that Jesus delivered it on the mount and Luke for some reason changed this statement. 2) The sermon has from the beginning been connected with the statement that Jesus delivered it on the plain and Matthew for some reason changed this statement. 3) The material, which Matthew uses in the Sermon on the Mount and Luke in the Sermon on the Plain had no topographical indication in tradition and each of these Evangelists placed this sermon in a different setting. (Manek 124)
For example in two stories of Jesus, Jesus was on a level field when tempted by the devil by Luke. Matthew had him on a mountain. In the story of the lost sheep, Matthew accounts the shepherd finding the lost sheep in the mountains, while Luke accounts for it in the wilderness, according to the Gospels and Manek. I would observe that Manek’s first argument at the end of his article is that Jesus would be giving this Beatific vision to his people not in such a high and lofty position where not only no one could hear it, but that they would all feel apart of this blessed kingdom of God which he proclaims they are blessed.
We have thus seen the audience, themes, narrative textual differential meanings, and overall message behind the Lucan account of the “Sermon the Plain” as well as the Lucan debate on apostleship and discipleship scholastic contention as to how many heard the Beatitiudes. A teaching by Jesus through the Lucan Gentile Christian audience, and the Matthean Jewish contrasts shows the blessings and woes of living for the Kingdom of God even under undue circumstances. The textual differences of the NAB, NABRE, the Holman Christian Standard Apologetics Bible, and Gideon New Testament are nearly the same with slight variation and interesting information in light of the last two being non-Catholic Bibles. Redactive criticism and the binary parallels between Luke and Acts have also been identified, as you cannot actually understand or read Luke without understanding Acts. Plus, we have scholarly arguments also affirming the Lukan theology of apostleship and many disciples and followers present at the Sermon on the Plain. We have also discussed the actual footing, so to speak, of where Jesus was in relation to those whom he gave this Beatific vision.
The passage shows God’s love, whether it be that one is “blessed by being poor in spirit” or just “poor”. However, like as discussed with Barnabas’ work and act of faith, the wealthy are to give to the poor for the good of the Kingdom of God, not to hoard it. This may have been and still is something that those with riches seem hard to complete do because of hardened hearts and greed. However, most good and humble Christians and Catholics do give to “charitably”, not only to their local parishes, but to disaster emergency situations in the world, the poor, and other charitable organizations of their choice. No matter what, the universal theme of salvation to all by Luke is thoroughly weighed and proclaimed through this account of the Beatitudes and the Sermon on the Plain.
Works Cited
Brown, Raymond. An Introduction to the New Testament. New Haven: Yale University
Press, 1997. Print. ISBN: 978-0-3001-4016-3
Collins, John J., Mary Ann Gerry, and Donald Senior. The Catholic Study Bible. 2nd Ed.
Oxford: Oxford University Press. 2011. Print ISBN: 978-0-19-529772-1
Hartdegen, Stephen., James A. Hickey. New American Bible Revised Edition Holy Bible.
Devore and Sons, Inc. Wichita, Kansas. 2011
Jervell, J., Luke and the People of God: A New Look at Luke-Acts (1972). EBSCO
Animals. Web. 16 Apr. 2016. <http://web.b.ebscohost.com.ezproxy.saintleo.edu/ehost/pdfviewer/pdfviewer?vid=14&sid=20506f93-70e8-4691-ae8a-48f0eae84441%40sessionmgr104&hid=128>. Minneapolis; Augsburg
Manek, Jindrich. On the Mount - On the Plain (1967). EBSCO Animals. Web. 16 Apr.
McDowell, Sean, ed. The Aplogetics Study Bible. Nashville: Holman Bible Publishers,
2009. Print. ISBN 978-1-43360-163-7
New Testament and Psalms. Nashville: The Gideons International, 2013. Print. King
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Talbert, C.H. "Literary patterns, theological themes and the genre of Luke-Acts." Literary
patterns, theological themes and the genre of Luke-Acts. Missoula: Society of Biblical Literature and Scholars, 1975, 1974c. 455-56. EBSCO eBook Collection. Web. 16 Apr. 2016.<http://web.b.ebscohost.com.ezproxy.saintleo.edu/ehost/pdfviewer/pdfviewer?sid=88938cbb-953f-46da-bdd3-7809c6087699%40sessionmgr114&vid=24&hid=115>.
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