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Luke 6 Lord of the Sabbath 1One Sabbath Jesus was going through the grain fields, and his
disciples began to pick some heads of grain, rub them in their
hands and eat the kernels. 2Some of the Pharisees asked, "Why
are you doing what is unlawful on the Sabbath?" The Twelve Apostles 12One of those days Jesus went out to a mountainside to pray, and spent the night praying to God. 13When morning came, he called his disciples to him and chose twelve of them, whom he also designated apostles: 14Simon (whom he named Peter), his brother Andrew, James, John, Philip, Bartholomew, 15Matthew, Thomas, James son of Alphaeus, Simon who was called the Zealot, 16Judas son of James, and Judas Iscariot, who became a traitor. Luke 6:1-16 Explanation: The Gathering of Disciples (5:1-6:16) Why Are You Different? Part 2 (6:1-5) The discussion over the disciples' plucking grain on the Sabbath is the first of two consecutive Sabbath controversies Luke now narrates. The tension about the grain incident comes because of tradition about the Sabbath in Judaism, since it was a day of rest on which all labor was prohibited (Ex 20:11; m. Sabbat 7:2; m. Pe'a 8:7). Jesus' reply escalates the tension by raising an example involving David that was clearly outside the normal limits of Old Testament law. The legal discussion turns into yet another battle over authority, only this time it is the holy day of the Sabbath and the right to interpret the law that is disputed. Both of these matters were of deep concern to many Jews, so the debate is very significant. Jesus is different from other teachers before him. He and his disciples conduct themselves as if certain practices of the law are not matters of major concern. Why is he different? The previous passage made the case that Jesus' presence means the arrival of a new period. Here Jesus begins to explain why a new period is present. He possesses unique authority. He can evaluate the law and is Lord of the Sabbath. It seems that Jesus is advocating an ethic in which people have more value than rules--at least this is suggested by the example Jesus cites from David's life. What is harder to tell is whether Jesus is arguing that the Torah was always intended to lead to love, relationship and holiness or whether he is bringing a new law marked by new freedoms. Neither of these options makes Jesus an antinomian. Rather, the question is how we should view some aspects of the law. Whichever option one takes here--and it is not clear--it took the disciples years to sort out the theological issues involved in this dispute, as Acts 15 shows. The event starts innocently enough. The disciples move through a field and pick some of the grain that has been reserved for those in need (Deut 23:25). The taking of the grain is not a problem; the issue is their "labor." The question comes, "Why are you doing what is unlawful [ouk exestin] on the Sabbath?" The Pharisees are saying that such labor is not permitted. So their question is really a rebuke and a warning. The fact that the leaders kept such a close eye on the disciples shows where things stood between the two groups. Jesus replies with Scripture--"Have you never read . . . ?" He appeals to the story of 1 Samuel 21:1-7 and 22:9-10. Some of Jesus' points build on implications in this passage. The story records how David entered the tabernacle and procured for his troops consecrated bread that only priests were permitted (exestin) to eat. Jesus notes explicitly that this was not legal according to Torah (Ex 25:30; 39:36; 40:22-23; esp. Lev 24:5-9). First Samuel 22:9-10 suggests that the priest inquired of the Lord and then gave the provisions, so the act was appropriate. In sum, David received legally prohibited bread for his troops and was not judged negatively for it. Jesus' analogy is neat, because it raises an example, sanctioned by Scripture, where the letter of the law was not kept. Thus Jesus becomes an interpreter of the law, either by interpreting its real intended scope or by bringing a new law that shows the old law is passing away. Unfortunately, it is not clear from this Lukan text which direction is in view. But the declaration of Jesus' authority is clear, for he explains, "The Son of Man is Lord of the Sabbath." The analogy is neat for another reason. David and his troops were the ones who took the consecrated bread, so the parallel to the disciples' violation is clear. Now Jesus might be saying that just as David, as the national leader, could procure such bread for his troops, so may I. Or he may be making a greater claim: I have authority over the Sabbath. The illustration means that if the leadership condemns Jesus, they had better be ready to condemn David and reject the testimony of Scripture. But Jesus' remark raises the stakes and claims that Jesus rules over elements of the law as important as the Sabbath, a day that was sanctified in the Ten Commandments (Ex 20:8-11). In Jesus' reply both the term Lord (kyrios) and the title Son of Man are important. They focus the entire reply on Jesus. This is unlike the parallel in Mark 2:28, which highlights the issue of the Sabbath being designed for human beings as well. The Markan reply suggests that Jesus is arguing about what the real limits of the Sabbath law are. There has been no violation here, since the Sabbath, designed for humankind and not against them, was never intended to prevent someone from eating. The battle over the grain becomes yet another discussion of Jesus' authority. He is not just a teacher, a great example or a moral-religious leader like other greats of history. He claims to possess authority over laws and institutions that God has ordained. Again, the event forces a choice. Is Jesus right or wrong about himself? Does he reveal the way of God or pervert it? It is either one or the other. Making a choice is necessary, since even being neutral is choosing. Jesus Explains Sabbath Activity (6:6-11) This passage completes a sequence of three controversies that started in 5:33. Jesus has explained in the earlier passages that he brings a new way and that he has authority over the Sabbath. When Jesus moves to heal a man on the Sabbath, he provides an additional and fundamental explanation for his action. In other words, in Luke's thinking the three controversies form a unit that helps to reveal the rationale for Jesus' style of ministry. If Luke's major lesson is "like teacher, like disciple," then what Jesus teaches here about love's function reveals a central attitude that others are called to follow. The "law of love" demands that Jesus heal on the Sabbath. Such a law of concern for others may well be behind the expressions "Christ's law" in 1 Corinthians 9:21 and "royal law" in James 2:8. The law about the Sabbath was never designed to restrict one's ability to love and meet needs. Compassion is always appropriate. Luke begins the account by noting that this healing takes place on another Sabbath. As Jesus ministers, his every move is watched closely. The term used to describe the observing scribes and Pharisees is extremely significant. They were looking (pareterounto) means they were spying on him, watching him out of the corner of their eye. This adds a sinister mood to the story (Riesenfeld 1972:147; Ps 36:12 LXX; Dan 6:12 Q). The text is also clear that the motive for their intense scrutiny is that they are looking for a reason to accuse Jesus. They cannot wait to catch him. Once again Jesus knows the thoughts of his opponents, and again he acts to deal with their thinking by turning their private thoughts into a topic of public reflection. By doing so he again raises the issue of his authority. If they wish to challenge him secretly, he will turn their challenge and doubt into a public hearing. Jesus' openness contrasts with the leaders' covertness. His question gets right to the point and is loaded with irony: "I ask you, which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?" Luke has already revealed the leaders' motives by noting that they have been watching Jesus closely; now Jesus exposes their desire. In attempting to defend the truth of Sabbath tradition, they plot harm on the Sabbath, while Jesus seeks to meet needs. Who is violating the Sabbath? There is a sting in the question. Zeal often leads to unrighteousness, as ends are cited to justify questionable means. Sometimes in seeking to prevent murder or unrighteousness, God's people engage and even justify acts that are just as reprehensible. A Christian leader once told me that certain people were out to get him for "doctrinal defection." They were watching his every move and examining his every sentence. In their attempt to get hard evidence they had broken into his office, searched his desk and even tried to open his computer files. Apparently trespassing along with breaking and entering was all right in the name of righteousness! The pursuit of righteousness should never cause us to resort to tactics that reflect unrighteousness. Jesus seeks to do good on the Sabbath, but the Pharisees seek to do harm and destroy. Jesus' reply is in the spirit of Old Testament prophetic rebukes (Is 1:11-17; 58:1-14; Amos 4:1-8). God puts a high priority on how people are treated and how needs are met. So Jesus acts, asking the man to stretch out his hand. The very act will show that healing is present. There is irony in Jesus' response. Can you sense how hard Jesus has labored here, uttering just one command? Will God vindicate Jesus' effort? The text tells of the command's success ever so briefly--the man did so, and his hand was completely restored. How will such a good act be received? Surely wonder and rejoicing will follow. But instead hard hearts react in fury. Again, the term Luke uses here is crucial. Anoia refers to a blinding, irrational rage that is likened to insanity (Behm 1967b:963; Schurmann 1969:309 n. 69). The religious leaders refuse to consider the evidence and are enraged about the facts God had laid before them. God is not supposed to help sinners or heal through a Sabbath violator, yet right in front of them a Sabbath violator has healed a sinner on the Sabbath against their interpretation of truth and tradition. Jesus' action has confounded them. What can they do? They consider what they might do to Jesus. He must be stopped. The stubbornness of the leadership's opposition is highlighted here. When we are in sin, we resist reconsidering the route we are taking. In fact, sin that is not repented of often leads into further sin. Nevertheless, Jesus' action shows that the Sabbath, like any day, is an appropriate time to minister and meet needs. It is perfectly permissible to do good on the Sabbath. Jesus does not merely proclaim his authority; he lives it. This Sabbath healing supports Jesus' claim that he brings something new, while highlighting what should have always been a characteristic of the Sabbath: the ministering of good to others. The withered hand's restoration is a vote of confidence for Jesus and a visible rebuke to the leadership. But that vote of confidence strengthens the opposition party's resolve. The opponents begin to discuss with one another what they might do to Jesus. Often the product of rage is more folly. Jesus' ministry has produced opposition, even though he has tried to do good to others. The narrative leaves the question for readers to ponder: was Jesus a troublemaker, or did the trouble originate elsewhere? Sin often blindly deflects blame and then compounds its error by seeking harsh means to remove the reminder of its failure. For Luke there is no doubt where blame lies, as well as who has authority to point the way to God. The Choosing of the Twelve (6:12-16) Jesus knew that he was doing something new. Because opposition was rising, he needed to form a new community around him. If Jesus were to be taken out of the picture, something else would need to be in place. New leadership was required. Thus it is no accident that Luke places the choosing of the Twelve immediately after the remark about the beginnings of a plot against Jesus. The selection of those who would end up leading the new community after Jesus' departure was no minor affair. It was a matter of prayer--in fact, Luke shows that the choices followed a full night of prayer. The presence of prayer shows the action's importance. No other New Testament passage speaks of all-night prayer. Jesus knew this step was the first of many actions to put something new in place that would outlast his earthly ministry. This text is one of several where Luke associates an event with prayer (1:13; 2:37; 3:21; 5:16; 6:12, 28; 9:18; 11:1-2; 18:1; 22:41, 45). Dialogue with God is crucial to spiritual well-being for Luke, particularly a humble attitude as one approaches God in prayer (18:9-14). For Luke prayer is a concrete way of expressing our necessary dependence on God. The twelve men Jesus chose would be specially trained to lead the church. Only Luke among the Gospel writers calls them apostles at this point. He tells the story aware of where Jesus is taking them. Even though only some of them are mentioned later in Luke's writing, the whole list is important for two reasons. First, there is an instructive variety in the figures named. In the group we have fishermen like Peter, Andrew, James and John. We also have a despised tax collector, Matthew. On the other hand, we have a "Zealot," Simon. The juxtaposition of Simon and Matthew should not go overlooked. One would have collected monies for Rome, while the other would have fought to overcome Roman sovereignty. Yet in Jesus they became part of the same community, functioning side by side. These are people from diverse strata and perspectives, woven together by Jesus into a newly formed community. Finally there is Judas, who is named with the note that he would betray Jesus. Even the seeds of discord and rejection were present in the inner circle. So it was after a night in prayer. Second, the selected group numbers twelve. This appears to be no accident. Jesus is forming a new, specially trained group of disciples, but the number twelve mimics the structure of Israel. The echo could hardly be missed. The point is not that this new group of disciples is intended to replace Israel permanently. An examination of Acts shows that the disciples present their message as the natural extension of promises made to Israel. These promises are now meeting their fulfillment in this new community. The Twelve represent something new and something parallel to Israel. The new community is both distinct from and connected to God's promises for the nation. This is why Jesus promises them authority over Israel later in Luke (22:30). Jesus is building a new structure, but one with points of contact to the old. The leaders of what is to become the church reflect the variety that will always be present in the body. That variety does not emerge by accident, but is the result of Jesus' conscious selection. Blessings and Woes 17He went down with them and stood on a level place. A large crowd
of his disciples was there and a great number of people from all
over Judea, from Jerusalem, and from the coast of Tyre and Sidon,
18who had come to hear him and to be healed of their diseases.
Those troubled by evil spirits were cured, 19and the people all
tried to touch him, because power was coming from him and healing
them all. Love for Enemies 27"But I tell you who hear me: Love your enemies, do good
to those who hate you, 28bless those who curse you, pray for those
who mistreat you. 29If someone strikes you on one cheek, turn to
him the other also. If someone takes your cloak, do not stop him
from taking your tunic. 30Give to everyone who asks you, and if
anyone takes what belongs to you, do not demand it back. 31Do to
others as you would have them do to you. Judging Others 37"Do not judge, and you will not be judged. Do not condemn,
and you will not be condemned. Forgive, and you will be forgiven.
38Give, and it will be given to you. A good measure, pressed down,
shaken together and running over, will be poured into your lap.
For with the measure you use, it will be measured to you." A Tree and Its Fruit 43"No good tree bears bad fruit, nor does a bad tree bear good fruit. 44Each tree is recognized by its own fruit. People do not pick figs from thornbushes, or grapes from briers. 45The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks. The Wise and Foolish Builders 46"Why do you call me, 'Lord, Lord,' and do not do what I say? 47I will show you what he is like who comes to me and hears my words and puts them into practice. 48He is like a man building a house, who dug down deep and laid the foundation on rock. When a flood came, the torrent struck that house but could not shake it, because it was well built. 49But the one who hears my words and does not put them into practice is like a man who built a house on the ground without a foundation. The moment the torrent struck that house, it collapsed and its destruction was complete." Luke 6:17-49 Explanation: Jesus' Teaching (6:17-49) Luke's "Sermon on the Plain" is the Gospel equivalent of Paul's chapter on love, 1 Corinthians 13. Here Jesus sets forth his ethic for daily life in detail. The sermon begins with a recognition of the disciples' blessing as a result of God's grace. The rest of the sermon gives the ethical response to being such a beneficiary. Disciples are to live and relate to others in a way that stands out from how people relate to one another in the world. They are to love and pray for their enemies. Righteousness requires that they respond wisely to Jesus' words by building their lives around his teaching. In sum, disciples are to live and look different from the rest of the world, even as they reach out compassionately to that world. A Summary of Jesus' Ministry (6:17-19) Luke sets up the sermon by summarizing Jesus' ministry activity (4:14-15, 31-32, 40-41). Jesus ministers on a plain. The term topu pedinou refers to a level place, but can refer to a plateau area in mountainous terrain (Mt 14:23 compared to 15:29; Is 13:2 LXX; Jer 21:13 LXX). Beyond this no specific locale is given. Jesus' ministry reflects the compassion and love he claims God has for humanity. So he heals people of disease and exorcises demons. The text emphasizes the power that proceeds from him. Whether they are apostles, disciples or part of the crowd, all sorts of people receive Jesus' ministry. Jesus' teaching and ministry extends beyond insiders. He attempts to reach those outside his new community. A Prophetic Call of Blessing and Woe (6:20-26) Jesus' authority was not limited to his healing activity. He also taught with authority. Nothing indicates that more than the blessing and woe section of the Sermon on the Plain. It recalls the Old Testament prophets. Jesus thunders the truth with promises of blessing and judgment. The four blessings are followed by four parallel woes. This balance reflects the theme of reversal that Luke has presented elsewhere (1:50-53; 16:19-31): God does not always see things as we do. He looks at the heart, not at externals. He gives promises for those who enter into grace humbly, while warning of judgment for those who remain callous. The key to the section is found in the remarks about the Son of Man and the comparison to the faithful and unfaithful of old. When Jesus speaks of the poor or rich, he is not making carte blanche statements about people with a certain social or economic standing. His remarks assume both Old Testament and spiritual roots. Jesus is not advocating a political or social philosophy, he is calling people into a spiritual relationship that God imparts to those willing to enter his new community (see commentary on 1:50-53). Thus the beatitudes and woes serve as a call to be responsive to God in light of his promise of faithfulness to those who are his. The call to love unconditionally in verses 27-36 is a hard one to follow if we cannot trust that God will one day exercise justice. The premise of the sacrificial spiritual life is the promise of God's faithful justice. The beatitudes indicate the kind of person God desires as his child. These blessings are not a works salvation but represent an invitation to let God mold his children into who they ought to be. So God assures those who are needy that he will care for them. Jesus offers promises to the poor, the hungry, those who weep and those who suffer religious persecution. God sees their spiritual commitment, which has cost them in the pocketbook. To people such as these God promises the kingdom now and blessing later, including enough to eat, laughter and heavenly reward. Unlike Matthew, Luke includes woes, not just blessings. Jesus divides humankind into two camps (3:15-18--the purging Spirit of fire). In contrast to the blessed stand the rich, those who are well fed, those who laugh and those who receive praise. Their fate is sorrow, hunger, mourning and a life like those who followed the false prophets. The contrast is stark. The term blessed refers to one who is the object of grace and is happy because of it. Those who are blessed do not face an easy life. The mention of poverty and deprivation reflects the reality that many early Christians were poor. In addition, their commitment to Jesus led to their being persecuted like the prophets of old. In Jewish circles the choice to be a disciple would have meant ostracism. The goal of such ostracism was to punish and shame the "defector," or perhaps to persuade the defector to return. Social isolation would bring economic consequences. But despite such opposition, disciples are blessed, since God promises to care for them. They belong to his kingdom and are under his rule. The poor here are like the Old Testament ` nawm mentioned in the commentary on 1:51-54. They are the pious poor. These beatitudes serve to comfort and reassure those who belong to God. They stand in a long line of the faithful, including the prophets of old. It is often the case that standing up for Jesus and the truth brings ostracism, but God has promised blessing to his children. The woes also reflect prophetic tradition. A woe warns of condemnation. Here Jesus addresses the judgment of God to the callous rich and others who are comfortable with their state in life while being unconcerned about the needs of others. The lack of a genuine spiritual dimension in their life is seen in the comparison Jesus makes between them and the false prophets. For those who do not engage God on the divinity's terms there looms nothing but the terrible expectation of a day of reckoning. One of the dangers of wealth is that it can lead one to believe a life of independence is possible--a view that Jesus teaches is arrogant and misguided (12:13-21). The world's values are not God's values. The reversal portrayed in the beatitudes and woes reflects the idea that "the one with the most toys" often loses. God's blessing can be found in surprising places. It rests on those who rest in him. The Call to Exceptional Love and Mercy (6:27-36) Love is many things in our culture. For many it can be likened to an electric charge: either the zap of the feeling is there or it is not. For others love is an arrangement, almost like a contract, sometimes voluntary, other times imposed by circumstances. Love for family members is not a given; instead, events have necessitated it. Marriages often proceed with this kind of arranged love. As long as the contract works and the zap is present, the arrangement is on. Often such love is managed by performance. Love is to be demonstrated by what is done for me: "If you really cared, you would do this for me." This kind of arranged or easy love is the foil for Jesus' description of what love is for the child of God. The love Jesus calls for is none of the things described above. Jesus decries our culture's version of love. What is required to possess true love is an understanding of what it is to be loved by God and how God wishes one to love. At the center of Jesus' sermon is a unique concept of love. This love cannot be reduced merely to the "golden rule"; it is love that is golden even when everything around is not. Jesus does not wait to make his point on the unusual character of such love. Although the righteous will be persecuted and rejected and God will judge the persecutors, Jesus issues a call to love the enemy. In fact, Jesus' call is specific: love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. Whether in attitude, action, word or intercession, the enemy is to be loved. Too often many in the church have a "Jimmy Cagney theology" where the message is to those who do not know God: "You dirty rat, you should not have done that." Jesus wants more than condemnation of the outside world. Jesus' call to disciples focuses not on our words to others, though 11:37-54 does issue a stinging challenge regarding our words. Rather, Jesus zeroes in on our actions and attitudes toward others. He offers no platitudes about how outsiders should be viewed. There is no abstract call to divide one's thought by "hating the sin, but loving the sinner." True as this saying is, Jesus is concerned that we follow through on it and show our love in concrete service for the sinner. Our model is God himself: "God so loved the world that he gave . . ." (see also v. 36). So Jesus calls for the performance of love--in action, thought and petition. How often do we pray for those who hate the church? The very question shows how radically different Jesus' love is from the culture's view of love. This is "tough love" because it is tough on the believer who loves. It is "radical love" because it calls for denying oneself and being continually exposed to abuse. It is a love not of power, manipulation or arrangement but of service and meekness. The exhortation is underlined by three concrete examples. First, if someone strikes you on the cheek, then offer him the other. Probably, given the context of religious persecution, the slap refers to exclusion from the synagogue (1 Esdras 4:30; Didache 1:4; Stahlin 1972:263 nn. 23-24; for conceptual examples of such violent actions, Acts 18:17; 21:2728, 31-32; 23:2). Such a slap would be delivered by the back of the hand, though the context here suggests any action that communicates rejection. Jesus' point is that even in the midst of such rejection, we continue to minister to others and expose ourselves to the threat of rejection. The ministry of Paul among the Jews in Acts is a clear example of such love. Love is available and vulnerable, subject to repeated abuse. Second, Jesus gives the example of someone stealing one's outer garment. He advises letting them have the undershirt too! The point is that one should not seek revenge but remain exposed and be willing to take even more risks. Luke may well be thinking of the danger of missionary travel in the first century or the risk of violence against those who professed Christ. The situation of Sosthenes in Acts 18:17 comes to mind, as does Paul's risk when he was left for dead in Acts 14:19. Despite such danger, he continued to preach to those who rejected him (1 Cor 4:9-13; 2 Cor 11:21--12:10). As the parable of the good Samaritan shows, travel in Jesus' and Luke's day could be dangerous. In the face of such hostility, the call is to keep loving the enemy. Third, one is to be generous and not keep account. Disciples should be marked by a genuine readiness to meet needs. To the one who begs, give. From the one who takes, do not seek to get it back. Begging here probably refers to almsgiving (Mt 6:1-4; Guelich 1982:223). Resources are not to be hoarded, but generously dispensed. Paul reflects a similar attitude in 1 Timothy 6:8-18. In the case of theft, there is to be no pursuit of retribution. Such self-denial is the essence of love. The consummate example is the cross. Jesus gave to those who had taken. The sheer difficulty of these commands has led to discussion of how literal they are. Marshall (1978:261) points out correctly that the illustrations are somewhat figurative, since to follow Luke 6:29 literally would lead to nudism! Yet Jesus' life makes it clear that he took these standards seriously. When his opponents took his life, he did not seek retribution but prayed for their forgiveness. He was more interested in giving something that would build than in retrieving what had been taken. The three illustrations picture the kind of action that manifests radical love. The world's standards of love should be surpassed (6:32-34). But we can only accept such a standard if we believe that God will see and reward the faithful. Without a theological view to build on, Jesus' ethics wilt into futility and foolishness. So Jesus offers what became known in the sixteenth century as the "golden rule": Do to others as you would have them do to you. The verse has Old Testament roots (Lev 19:18). In addition, numerous such ethical statements existed in ancient Jewish and Greek culture. Jesus' formulation of the rule, however, is the least self-focused. Jesus is not saying, "Do good deeds for others so they will return the favor." Instead he is calling for actions of love regardless of how the other responds. Nor is he saying, "Think of what you like, then do that for others." Rather, we are to be sensitive to the needs, feelings and concerns of others and seek to meet them. Sensitivity in love means listening and serving. This does not mean ignoring moral limits, as Jesus' own ministry makes clear, but it does mean caring enough to be concerned about how others feel. The old adage "walk a mile in my shoes" may fit here: look at things from another's perspective and then act with concern. In the modern world, this would mean not just protesting against abortion but being prepared to care for the child that is born to a mother who has chosen not to abort. More than this, we are called to continue to love those who go ahead with their intention to abort. It means not just talking about ethnic oneness in the church but acting out oneness in community, like Paul's crossing ethnic lines to raise funds for believers in need. Even more, this passage calls us to show tangible concern for unbelievers in need, so when someone tells them that God loves them, they will have seen evidence of such love. Jesus repeats his examples in verses 32-34 but adds one more point: If we love only those who give us love, what is so great about that kind of love? It is like the love sinners give. If we do good only to those who do good to us, what is so special about that? It is like the love sinners give. If we lend money only to those who will respond in kind, what is so honorable about that? It is the ethics sinners have. The clear implication is that the disciples are not to live and love like sinners. The love of believers is to be different from the love displayed by the culture. As children of God, believers have been transformed to live in contrast to the way of sinners, modeling the sacrifice of radical love. So Jesus summarizes: love your enemies, do good to them, and lend to them without expecting to get anything back. When we give, it should not be with strings attached. When we serve, it should be to meet needs, not to give tit for tat. True service involves a giving that does not demand a giving back. The essence of relationship for the child of God is to love and serve. But Jesus also attaches a theological dimension of promise to the exhortation: your reward will be great, and you will be sons of the Most High. God does notice when we reflect who he is to the world. In such faithful, imitative service, promise and identity merge. He will honor us for reflecting our Father's values. God will reward our love, and our love will reflect our identity as God's children. Children of God, Jesus says, are called to imitate their heavenly Father. We are to be an audiovisual of him. For God is kind to the ungrateful and wicked. Be merciful, just as your Father is merciful. The call of the disciple to radical love is "like father, like child." As Plummer (1922:189) notes, "Moral likeness proves parentage." Jesus' ethical call to love is nothing more than a call to imitate the Father. And to love is to have mercy. On Judgment, Righteousness and Jesus' Teaching (6:37-49) Jesus develops his description of mercy by highlighting its relationship to forgiveness and judgment. Two ideas dominate Jesus' remarks on judgment. First, the measure we use to judge others is the standard that will be applied to us. Jesus suggests that God responds to us similarly to the way we treat others. The attitude expressed here is not unique to Jesus. In the Jewish Mishna, `Abot 1:6 reads, "When you judge, incline the balance in his favor." In the same Jewish work, Sota 1:7 reads, "With what measure a man metes, it shall be measured to him again." Negatively, Jesus says we should not judge or condemn. Positively, we are to forgive and give generously. Jesus illustrates the last point with the everyday example of measuring out grain for purchase. The seller would take a measuring container and pour the grain in it. After getting it about three-quarters full, he would shake it to level out the grain so more could be put in. The goal was to get as much in the measure as possible. In the same way God promises to give grace abundantly to those who are gracious. Second, being merciful means being quick to encourage people toward restoration after they fall. Mercy does not gloat over sin or take pleasure in pointing it out; it roots for the sinner to find a way home to spiritual health. Often after someone falls we are anxious simply to cut him or her off to keep the church body from being leavened or to show that we will not associate with deeds of darkness. The church is to be concerned about moral purity. But we also should be quick to help set up opportunities for repentance and restoration. We should be discerning about the presence of sin but not judgmental in dealing with it. To be judgmental is to rejoice in pointing out sin and to refuse to reach out to the sinner to restore him or her to spiritual health. Rather than leaving the sinner to wallow in sin and the pain of moral failure, we should encourage the sinner to find the right path. Perhaps no picture of this commitment is clearer than the career of Hosea. He called sin by its name but always stood ready to receive the sinner back, even after gross sin. It is no accident that Jesus' words against judgmentalism come right after the call to be merciful as God is. An unwillingness to be judgmental is almost a requirement for those who face persecution. Without it, lines of battle would become hardened and the ability to love the enemy would be destroyed. God is interested not in polemics but in offering the hope of restored relationship to the lost. This exhortation needs to be set in the framework of Jesus' entire teaching. Jesus does not mean that we should close our eyes to sin and wrongdoing. Jesus' rebuke of his opponents in 11:37-54 shows that being merciful does not mean suspending moral judgment and responsibility. But we are not to hold judgment against the person in such a way that ministry and reconciliation become impossible. Disciples are to bear good news, not hold grudges. The sermon closes with a series of pictures showing us that Jesus' teaching is to be taken seriously. The first image deals with the importance of choosing the right teacher and looking carefully to oneself before offering criticism (vv. 39-42). The second image has to do with producing the right kind of fruit (vv. 43-45), while the third shows the wisdom of holding fast to Jesus' teaching (vv. 46-49). The question whether a blind man can lead others is rhetorical, and the point is not developed explicitly. Of course when Jesus asks if the blind are able to lead the blind, he expects a negative answer, as the Greek particle meti indicates. He expects the blind man and his followers to fall into a pit, as the particle ouchi indicates. In fact, a disciple will be like his teacher. Jesus does not explain the remark or develop the picture, but he is warning us to watch which teacher we follow. If we follow someone who takes in no light, we will stumble. So we are to consider carefully who our teacher is. Religious opposition is the setting for Jesus' remarks. Jesus' own offer of authoritative teaching in the sermon suggests that his disciples should not follow the religious leadership but him--a point he will make more explicitly in verses 46-49. Given the plethora of options available today, we can sense the importance of Jesus' remarks: Choose your instructors wisely, since you will become like them. To build solidly on a firm foundation, follow the teaching of those who teach God's Word, not tradition or feeling (two alternatives often on offer today). Jesus' message commends itself as worthy of being heard and followed. Those who reflect his message also are worth listening to. In a time when reflection and thought are often given low priority, we ought to give high priority to reflecting on Jesus' teaching. In fact, there is a reason we should be slow to judge and be careful whom we follow: we all have huge faults that we must deal with before we are in a position to help others. A judgmental spirit often reflects a self-righteous, unreflective, insensitive heart. Jesus continues to work with the imagery of sight, only here he uses humor. Imagine, Jesus says, trying to see with a plank of wood sticking out of your eye. Just try seeing with a two-by-four as bifocals! A plank would prevent clear vision. How could you complain about dust in someone else's eye when a two-by-four was protruding from your own? Jesus' point is clear. It is important to clean up one's own act before offering advice to others. In fact, one way to examine ourselves for self-righteousness is to consider how often we are interested in correcting others rather than correcting our own attitudes and actions. Jesus does not say we should not examine the lives of others. But we should do so only with a careful eye cast toward ourselves. Galatians 6:1 is similar in tone. Jesus wants disciples to be a moral encouragement to one another, but there is a proper way to go about it. There is a crying need for humility, an awareness that all of us are learning to walk more closely with God. To help another see clearly, we need to wash out our own eyes first. In the end, disciples are to reflect good character. Our relationship with God is to produce good fruit. The fruit reveals the nature of the root, for each tree is recognized by its own fruit. Bad trees do not produce good fruit, nor do good trees produce bad fruit. To judge a tree's fruit, we don't look at one particular moment but at a period of production. The product of the life reflects the heart. The product of our discipleship reflects our inner character, what Jesus calls the treasure of the heart. The value of our speech and actions is determined by the quality of the soul that produces them. In other words, works are a snapshot of the heart. Often the church avoids talking about "works" because people could begin focusing on externals or putting good deeds in the place of faith. But the tree image can help us steer clear of such problems. Jesus says that works are a product of something deeper. By linking the heart and the fruit, Jesus ties together motive and action. Works are ultimately a matter of the heart: the product can never be entirely divorced from the motive, and the presence of fruit does not mean the absence of faith! In fact, the major issue in the life of a disciple is faithfulness. So Jesus issues a challenge in verse 46: "Why do you call me, `Lord, Lord,' and do not do what I say?" The rhetorical question raises the issue of faithfulness. A good heart is faithful, while a hypocritical one is not. Obedience is not a matter of rule keeping but of faithfulness. How can one recognize Jesus' authority and call him Lord and then not follow through on the commitment to walk with him? With this question Jesus turns to the issue of his authority. He is not formulating some ethic that we could follow independent of relationship to him. Having a relationship with him is at the base of faithfulness. This is why the parallel to this verse in Matthew 7:21 makes knowing him the key. Luke does not emphasize the end-time judgment as Matthew does, but for both consistency and faithfulness are central. Jesus says, If you wish to be wise, you will love as I have taught, follow me as Teacher and Lord, and walk in my way with faithfulness. The implication emerges more clearly in light of the parable that follows. Jesus concludes his sermon with the parable of the two houses. In a subdivision there are two homes. One is built on rock, the other on sand. Luke's imagery is detailed. One builder dug down deep and laid the foundation on rock. A secure foundation takes work. The hard work is worth it, because in the storm this house stands strong and secure. Nothing shakes it. Obeying Jesus will mean being able to stand up in the trials of life. In contrast is the man who quickly builds his house on the top of the earth. There is no depth to his building, only a surface structure. Without a strong foundation, the house cannot hold up when the river floods. The use of multiple terms to describe the house's collapse accentuates the note of tragedy in the image. Translated precisely, the end of verse 49 reads, "Immediately it fell, and great was the ruin of that house" (NRSV). Everything this man had is lost. Jesus offers no editorial comment, but lets his sermon end with the echo of the collapsing house. The parable gives a sober warning: How tragic not to respond to Jesus' teaching. How foolish not to build on the rock that can weather the storms of life. What a tragic waste when we fail to heed Jesus. So Jesus preaches promise-judgment in the beatitudes and woes. He calls on disciples to love in imitation of their Father in heaven. He warns them to follow him as teacher and watch their step when they criticize others. He calls on disciples to be faithful and obedient, because that is the path of wisdom, endurance and strength. The product of the life reflects the heart's true nature. Spiritual strength grows out of obeying the Lord Jesus. It is like fixing a foundation deep in the earth. Jesus' sermon reveals the ethics of the disciple, but behind the ethics stands the authority of the commissioned agent of God. Jesus preaches not as a philosopher-teacher but as the revealer of God's wisdom. As the voice from heaven will say later in this Gospel (9:35), we should "listen to him."
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