“Woe to you
Who are laughing now!
You will mourn
οὐαί, οἱ γελῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε
Luke uniquely indicated that Jesus said that the laughing ones now (οἱ γελῶντες νῦν) would be cursed (οὐαί), using the second person plural. They would mourn and weep (ὅτι πενθήσετε καὶ κλαύσετε) in the future. Once again, this unique saying of Luke is the reverse of one of his beatitudes in verse 21, where he indicated that Jesus said that those who were weeping now (οἱ κλαίοντες νῦν) would be blessed, happy or fortunate (μακάριοι) because they would later laugh (ὅτι γελάσετ), using the second person plural. There is no equivalent to this in Matthew, except for the mourners in chapter 5:4. Luke has Jesus say the opposite thing about those laughing now, as they would weep later.
“But woe to you
Who are rich!
You have received
Πλὴν οὐαὶ ὑμῖν τοῖς πλουσίοις, ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν.
Luke indicated that Jesus said the rich people should be cursed (Πλὴν οὐαὶ ὑμῖν τοῖς πλουσίοις), using the second person plural. They already had received their consolation, comfort, or happiness (ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν). While Matthew had 8 beatitudes about the poor in spirit, the mourners, the meek, the righteous, the merciful, the pure of heart, the peacemakers, and the persecuted, Luke only had 4. The blessed or fortunate ones here were the poor, the hungry, the weeping, and the. persecuted. 3 of the 4 of these categories are almost the same, but the hungry could only go with those who hunger for righteousness. Some later 4th century Christian writers, like Ambrose of Milan (337-397), have said that theses 4 beatitudes correspond to the 4 cardinal virtues of temperance, justice, prudence, and fortitude. However, Luke uniquely has these 4 more woes or curses in which he denounced or called out their bad behavior. In this particular case, he challenged or criticized the rich people because they already had their consolation.
“Blessed are you
Who are hungry now!
You shall be satisfied.”
μακάριοι οἱ πεινῶντες νῦν, ὅτι χορτασθήσεσθε.
Luke indicated that Jesus said that the hungry people now (οἱ πεινῶντες νῦν) would be blessed or happy (μακάριοι) and satisfied (ὅτι χορτασθήσεσθε), using the second person plural. This is somewhat equivalent to Matthew, chapter 5:6, perhaps indicating that these beatitudes may be from the Q source. There Matthew said the happy, blessed, and fortunate ones (μακάριοι) were those who hungered and thirsted for righteousness (οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην). They would not go away empty handed. They would be satisfied or filled (ὅτι αὐτοὶ χορτασθήσοντ). Isaiah, chapter 55:1-2 had an invitation to those without money to come to drink and eat. They could have water, wine, milk and bread. They would enjoy themselves at this banquet. Matthew may have been referencing Psalm 107:4-9, where Yahweh had helped a small group of lost Israelites who were hungry and thirsty, while wandering in the desert. He satisfied their thirst and filled their hunger with good food. Thus, they gave thanks to Yahweh. So too, those who hungered and thirsted for righteousness, the right way of doing things, would be satisfied or filled with this righteousness. However, here Luke was talking about real hunger for food that would be satisfied. Luke is more concrete, less spiritual. You are poor and hungry, plain and simple. You would be blessed, fortunate, happy, and satisfied.
At his disciples.
‘Blessed are you
Who are poor!
The kingdom of God.”
Καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ ἔλεγεν Μακάριοι οἱ πτωχοί, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ Θεοῦ.
Luke said that Jesus looked up at his disciples (Καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ). He said (ἔλεγεν) that the poor are blessed or happy (Μακάριοι οἱ πτωχοί), using the second person plural. Their reward would be the kingdom of God (ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ Θεοῦ). This sermon on the plain is somewhat similar to the sermon on the mount in Matthew, chapters 5-7. Most people speak about the 8 beatitudes of Jesus on the mountain, since they feature the key points of Jesus’ preaching that was founded on the Hebrew Scriptures. What does “blessed (Μακάριοι)” mean? This Greek word Μακάριοι appeared over 68 times in the Greek Septuagint Old Testament, especially in the Psalms. God will bless these people, so that they will be the fortunate ones, the happy ones, the wise ones. There are echoes of Psalm 32, where the happy and blessed ones are those who have had their sins forgiven, since they have no deceit in their hearts. The blessed people are the poor, the hungry, the mourners, and those being persecuted. Number one is the poor. However, right off the bat, there is a difference with Matthew. chapter 5:3, who used the term the “poor in spirit (οἱ πτωχοὶ τῷ πνεύματι).” What did Matthew mean by this “poor in spirit” or spiritual poverty? There is a whole Judaic tradition about the oppressed poor and the humble of the land, as in the prophets Isaiah, chapter 61:1 and 66:2, and Zephaniah, chapter 2:3, but that was not spiritual poverty. Perhaps, this was more like the lack of concern for material things, whether you are actually poor or not. For Luke, it was black or white, poor or not. The 2nd major difference was the reward. Matthew talked about what they would possess, the kingdom of the heavens (ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν), while Luke said it was the kingdom of God (ἡ βασιλεία τοῦ Θεοῦ), plain and simple.
This second narrative centered around the Sermon on the Mount and the famous so-called Beatitudes. The first beatitude was about poverty, while the second beatitude was about mourning. The third beatitude was about the meek or the humble. The fourth beatitude was about righteousness. The fifth beatitude was on mercy, while the sixth beatitude was about the pure of heart. The seventh beatitude was on peacemakers, while the eighth beatitude was on persecution. There was a grand blessing for the persecuted Christians, who were the salt of the earth and the light of the world. They had to value and become the lighted lamp.
Next came the law and the prophets. The law with all its commandments remained. The righteous ones would not murder, nor would they get angry with insults. They would offer their gifts at the Temple. They would pay their debts and not commit adultery. Jesus warned against the sinning eye and the sinning right hand. He favored the traditional divorce stance, but warned about marrying a divorced woman. They should not bear false witness, nor swear at all, since they should have a simple speech. No longer was it an eye for an eye, but rather turn the other cheek with unusual kindness. They were to love their enemies and their heavenly Father with a perfect love.
The followers of Jesus should fast and pray. We should have piety with almsgiving. Our charity and prayer should be secret with short prayers. Thus, there was the famous “Our Father” prayer. The first part of the Lord’s prayer was about God the Father. The second part of the Lord’s prayer was about our human problems. We should seek forgiveness and fast in secret. We should not want earthly treasures, but heavenly treasures. We need to have a healthy eye because we cannot serve two masters.
We should trust in Providence. We do not need to worry. Just look at the birds who do not worry. The lilies of the field have more beauty than Solomon in all his glory. Seek the kingdom of heaven first and you will not have to worry about tomorrow.
As far as judgment was concerned, do not judge the speck in the eye of your neighbor. Be careful with your holy treasures. Be seekers and give to your sons. Pray to your heavenly Father and follow the golden rule. The gate was narrow and there were many false prophets. Know them by their fruits. The sound tree has good fruits. Cut down the bad tree. Seek the kingdom of heaven. Stay away from evildoers. Wise men build on a rock foundation, while the foolish ones build on a sand foundation. The crowds were astonished at the authority of Jesus.
“I was hungry!
You gave me food!
I was thirsty!
You gave me something
I was a stranger!
You welcomed me!
I was naked!
You gave me
I was sick!
You took care of me!
I was in prison!
You visited me!”
ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με,
γυμνὸς καὶ περιεβάλετέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με.
This last judgment section is unique to Matthew. Jesus said to the sheep on the right side that they had taken care of him. He said that when he was hungry, they gave him food to eat (ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν). When he was thirsty, they gave him something to drink (ἐδίψησα καὶ ἐποτίσατέ με). When he was a stranger, they kindly took him in (ξένος ἤμην καὶ συνηγάγετέ με). When he was naked, they gave him clothes to wear (γυμνὸς καὶ περιεβάλετέ με). When he was sick, they visited and took care of him (ἠσθένησα καὶ ἐπεσκέψασθέ με). When he was in prison, they came to visit him (ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με). All of this was in the first person singular. This sounds like the beatitudes mentioned earlier in chapter 5:3-11, but here they are more specific and personal.
Matthew had 3 chapters devoted to Jesus and his preaching on the mount or hill. This Sermon on the Mount is a collection of sayings and teachings of Jesus that emphasize his moral teaching, the first of his 5 discourses. early in the ministry of Jesus. Luke had something similar in his sermon on the plain. This sermon is the longest continuous section of Jesus speaking in the New Testament, containing the central tenets of Christian discipleship. Thus, it had become the most widely quoted and best known of the teachings of Jesus, with the Beatitudes and the Lord’s Prayer. These Jesus sayings echo the highest ideals of Jesus’ teachings on spirituality and compassion with acts of mercy, providing both temporal and spiritual benefits. Jesus also used many metaphors in his sermon. He reinterpreted the Ten Commandments, particularly about lying, killing and adultery. The teachings of this sermon have been a key element of Christian ethics with its demanding high moral standards. Christians were to be perfect with a Christian righteousness. There have been many different interpretations of this demanding ethical life. Was this only for clergy and monks? Is it only an impossible ideal? Should we take this literally? Is this only an interim ethic or a future ethic? Is this the basis of the social gospel and Christian existentialism? What value do these ideals have for our lives today?