Luke 6:20 - Joseph Benson’s Commentary on the Old and New Testaments

And he lifted up his eyes on his disciples The multitude that pressed to touch Jesus, in order to be healed, being at length rendered still and quiet, he turned to his disciples, and in their audience, and that of the multitude, repeated, standing on the plain, many remarkable passages of the sermon he had before delivered, sitting on the mount; which for the importance and variety of matter contained in it was, of all his sermons, the most proper to be remembered by the twelve disciples, now that they were constituted apostles, and appointed to preach. “The Evangelist Matthew, having recorded the former sermon in its place, judged it unnecessary to give this repetition of it here. But if the reader is of opinion that the two sermons are the same, because this in Luke comes immediately after the election of the twelve apostles, as that in Matthew comes after the calling of the four disciples, Simon, Andrew, James, and John, let him consider, in the first place, that the calling of the four disciples, which precedes the sermon in Matthew, is without doubt a fact entirely different from the election of the twelve apostles preceding the sermon in Luke, and happened long before it. Besides, the sermon in Luke was preached immediately after the election of the twelve, whereas a large tour through Galilee, which may have taken up some months, intervened between the calling of the four disciples and the sermon in Matthew. And to name no more differences, the sermon recorded by Matthew was delivered on a mountain, in a sitting, posture; whereas, when he pronounced this, which Luke speaks of, he was in a plain, or valley, where he could not sit because of the multitude which surrounded him, but stood with his disciples. But though there was not so much evident disagreement in the facts preceding these two sermons, the reader might easily have allowed that they were pronounced at different times, because he will find other instances of things really different, notwithstanding in their nature they may be alike, and were preceded, and also followed, by like events. For instance, the commission and instructions given to the seventy, were, in substance, the same with the commission and instructions given to the twelve, Matthew 10., and were introduced after the same manner: The harvest is plenteous, &c., Matthew 9:37. Yet from Luke himself it appears they were different, that evangelist having related the mission of the twelve as a distinct fact, Luke 9:1. So likewise the two miraculous dinners were not only like each other in their natures, but in their circumstances also, for they were introduced by the same discourses, and followed by like events; particularly at the conclusion of both, Jesus passed over the sea of Galilee. Nevertheless, both being found in the same evangelist, no reader can possibly think them the same.” Macknight. Dr. Whitby and Dr. Doddridge view this subject in exactly the same light. “Hardly any thing,” says the latter, “that I have observed in the common harmonies surprises me more than that so many of them make this discourse to be the very sermon on the mount, recorded at large by Matthew. That was delivered by Christ sitting on a mountain, this standing in a plain; and, which weighs yet much more with me, there is such a difference in the expression, when the parallel passages come to be compared, that it seems evident the evangelists have not related it exactly, if they meant to give us the same. On the other hand, there appears not the least difficulty in supposing that Christ might here repeat a part of what he had delivered some months before to another auditory, and probably at some greater distance than just in the same neighbourhood. For it is plain from other instances, that this is nothing more than what he often had occasion to do. Compare Mat 9:32-34 with Matthew 12:22; Matthew 12:24; and Mat 16:21 with Matthew 17:23; and Matthew 20:17-19.” This, therefore, for the reasons above stated, being evidently a different sermon from that delivered on the mount, and preached to a different auditory, and on a different occasion; and there being here only four of the eight beatitudes mentioned in that sermon, and not one of these being expressed in the same words which are there used; it is not necessary that they should be understood in the same sense. The poor here may either mean the poor in spirit; the hungry, those that hunger after righteousness; and the mourners, those that sorrow after a godly manner to repentance, 2 Corinthians 7:9; or the condition added to the last clause, Luke 6:22, for the Son of man's sake, may be understood as implied in all the clauses, and that those disciples of Christ only are pronounced blessed, who are exposed to, and patiently suffer, poverty, hunger, grief, or persecution for his sake, that they may obtain that kingdom, and that reward in heaven, which he hath promised to his faithful servants. Indeed our Lord's words are only addressed to his disciples, Luke 6:20, he lifted up his eyes on his disciples, and said, Blessed, (or rather, happy, as μακαριοι means,) are ye poor, &c. As to those who are not the true disciples of Christ, but are ignorant and wicked, or carnal and worldly, however poor, destitute, afflicted, or reproached they may be in this world, they are not happy, but miserable, and in the way to be miserable for ever. We must therefore say, in explanation of this passage, the poor are happy if they be enriched with divine knowledge and grace; for they are entitled to the kingdom of God in all its transcendent and eternal glories. They that hunger now, and are destitute of all the comfortable accommodations of life, are happy if they feel that nobler appetite, by which the pious soul longs after improvements in holiness: for the time is near when they shall be filled with what they long for, and shall be made partakers of the most substantial and valuable blessings. Happy are they who now weep and mourn under a sense of sin, or under that wholesome discipline of affliction, by which God reduces his wandering children, and trains them up to superior virtue; for all their sorrow shall pass away like a dream, and they shall ere long laugh and rejoice in a complete deliverance from it. They whom men hate, separate from their company, and reproach, &c., for the Son of man's sake, are happy, for that glorious and powerful and gracious Person, on whose account they are thus treated, is abundantly able, and as willing as able, amply to recompense them for all they suffer for his sake. And therefore far from being dismayed and overwhelmed with trouble and distress, at such abuses and assaults, they ought to rejoice and leap for joy, fully assured that their reward in heaven will be in proportion to their sufferings on earth. Besides, such persecuted followers of Christ may comfort themselves with this consideration, that the servants of God, in all ages, have been treated in a similar manner.