Luke 6:17-26
This Gospel lection directs us to the introductory and opening remarks of a section of Luke that has often been titled, “The Sermon on the Plain.” While this section of scripture is much less familiar, at least to most, than Matthew’s “Sermon on the Mount,” its parallels with and departures from hold for the Christ follower keen insights to the overall message of this year’s gospel.
To introduce the sermon and the setting in which it was given, the gospel writer provides three verses of introduction (17-19). Three aspects stand out in these opening verses. First, is a sense of Jesus coming down to the level place to speak to the people. Neale references some others who advocate some parallels to Moses descending the mountain, but most connections seem largely nominal.1 When paired with the verse immediately preceding this pericope, however, it shows that Jesus’ disciples were not recruited as a buffer to the people. Immediately after listing the squad who would follow Jesus’ very footsteps, Jesus goes directly to the people and stands on equal footing –literally, on the plain with them.
Second, the reach of this teacher, Jesus, is shown in the gathering of the people. Luke references Jerusalem and Judea as examples from the south, while also including Tyre and Sidon as examples from the north and northwest. It tellingly speaks of Jesus’ appeal from, as described by the late Dr. Roger Hahn, opposite extremes of the compass.2 Also of note is the early establishment of the fact that Jesus’ message will not be contained to Jewish people, but has quickly spread. This uphold a key theological theme that can be found throughout the gospel of Luke.
Finally, we see the motivation of the crowd revealed in their being drawn to Jesus’ ministry. Word had spread quickly, not only of the power of Jesus’ attention and intervention to heal infirmity and bring relief from demon possession and other symptoms, but also of the power to heal simply by touch. The most notable story of this type of healing would follow in Luke’s gospel in chapter 8. People were driven to just simply touch him, hoping and believing in his power to heal.
The remaining portion of this week’s lection form a sharp contrast between two groups of people: those given a blessing and those given woe. These two groups are divided four different ways: the poor and the rich, the hungry and the full, the weeping and the laughing, hated/reviled and those spoken well of.
The essence of the difference between these two are how they are viewed by God and how they are viewed by the world, whether in a moment of pain and suffering or a moment of happiness and success. Throughout the entirety of the Bible, we see that the ways in which we measure success, progress, health, and favor here on earth can easily be at odds with the way that God view us and our position.
I have often called it a Kingdom Economy. (I probably heard this from someone at some point, but have used it for such a long time that I’m unable to cite any source!) God’s Kingdom Economy looks so vastly different than the economies of this world. It just doesn’t make sense to people at times. I had a friend in ministry once illustrate it by showing a kayaker paddling down some railroad tracks. It just doesn’t work. In what human or earthly institution does it make sense to say that the first shall be last and the last shall be first? Or how about repaying evil with good? Or sparing the life of the evil king who wants to murder you because of his previous anointing from God?
These blessings that Christ speaks upon those gathered seem to lack the same amount of common sense. And they feel very similar to examples that can be pulled from the Sermon on the Mount in Matthew’s gospel (Matthew 5.1-12). What is interesting about this set of blessings, is that is given in second person, not the third. In the NRSVUE, the words, “Blessed are you…” are used, not “Blessed are those…” or “Blessed are the…” Jesus was talking to the people who had surrounded him, incarnate and present.
Equally as baffling to the world is the woes directed toward those who seem to have life pretty figured out: the rich, the full, the laughing, and those well spoken of. Neale points to an important distinction that at the end of each section (blessings and woes), the people about whom he is speaking are tied to true prophets and false prophets.3 So the woes that are conferred are not based on the status of being rich, full, laughing, or spoken well of, but are tied to something more elemental. As we speak using this text, this is an important distinction to make.
Many of the false prophets of Israel’s Old Testament days scoffed and laughed at the true prophets with their warnings of pending doom and destruction. While being spoken well of by the people in power and having their bellies filled with abundance from the tables of the privileged and powerful, it was these false prophets who brought woe upon the God’s people. Even in our day, the temptation of complacency is never far behind when one rises to the top and achieves success, power, and privilege.
Jesus’ message on the plain sets a tone for the work of ministry that he is about to do across the land of Galilee in Luke’s Gospel. Here we see the incarnation of God living and moving amongst the people to affirm again that God’s response to the poor, the hungry, the weeping, and the hated/reviled true prophets of God – God’s very own people – is to be for them the provision for which they had desperately waited. For they will be given the kingdom of God. They will be filled. They will laugh. And they will surely receive a great reward in Heaven. By the grace of God.
1Neale, David A. 2011. Luke 1-9. New Beacon Bible Commentary, edited b y Roger Hahn, George Lyons, and Alex Varughese. Kansas City: Beacon Hill Press, 152.
2Hahn, Roger. NTS Center for Pastoral Leadership. Lectionary to Go series. “Dr. Roger Hahn: Luke 6.17-29.” https://cpl.vhx.tv/lectionary-to-go/season:3/videos/lectionary-to-go-year-c-sixth-sunday-after-epiphany-luke-6-17-29. Accessed January 14, 2025.
3Neale, 2011. 152-153.