vv 17-26: Beatitudes: Which is better 'Blessed' or 'Happy'? Why are there differences here from Matt.5.3-11. This is the code of behaviour by which Jesus lived and died. No one had ever spoken 'like this man' (John 7.46). His authority was unique. He gave the highest moral standard ever. It has been said 'a Christian is absurdly happy but never out of trouble'. Blessed are those with needs and know it. 'Poor' is almost equivalent to 'pious' (Psa.40.17). Riches are not condemned but we are warned that they can replace God.

'Woes' (Gr.ouai; NEB uses 'alas') occur only in Luke's record but this is not a threat nor do they make Jesus a 'kill-joy'. How do we summarise the blessings of poverty, hunger, sorrow and unpopularity? Is it a hunger for God, vindication of justice, tears for the tragedy of sin and evil which bring alienation from God? (Ia.61.3; 65.13,14; Mal.4.2). We are warned about men speaking well of us but they should see our light shining (good actions) and give glory to God.

vv 27-36 Love in action: This demands the highest good of all. The heart of 'the sermon' is agape love; loving the loveless and unlovable, quite unlike all other 'loves'; unique to Jesus and those who truly follow Him. It goes further than previous teaching and is against all violence. It demands effort to overcome 'hurt feelings' when nature wants revenge. We can't earn God's forgiveness but we don't receive it if we don't emulate it. This requires that we do not congratulate self; never despair, and never serve for reward. God is kind to the ungrateful and selfish. Are we becoming like Him as His children? No one has laid down such a high standard of behaviour and no one has ever lived it out like Him. This was the standard set for the Apostles' ministry.

vv 37-42: Judging Others: The measure referred to the loose garments into which grain could be carried (Ruth had a shawl). Barclay reminds us that 'I cannot hear what you say for listening to what you are. Jesus gives his own endorsement to Scripture teaching about judging others with two parabolic sayings. The first has become part of traditional English conversation; 'the blind leading the blind'. For Jesus' hearers it must have had overtones for the Pharisees. Moffatt and Philips translations (among others) help to discover the force of the second metaphor with a speck of sawdust and a plank, so appropriate to a carpenter. Hession in 'Calvary Road' suggests that the plank is an "unloving reaction to the other man's mote". Judging others invites them to 'return the compliment' but it also calls for God's judgment on us. It's worth looking at the abundant New Testament testimony to these words of Jesus but looking at Church history to this present day, it has fallen on deaf ears. Somehow it's always the other person that is wrong. The pointing finger always has three fingers pointing back to the critic.

vv 43-49 Here we have logical cause and effect; sowing and reaping, good trees producing good fruit; deep solid foundations for houses that last. The Christian ethic is positive, demanding that 'extra' which brings godliness. In the 'Sermon' Jesus uses a rabbinical method of 'stringing ideas together'. We need fear no religious sect or political party or social group. Meetings and pamphlets will not prove them wrong but following Jesus faithfully will. The final teaching has a parable form based on experience in hot countries. Rivers dry up and lazy, short-sighted people build on the muddy sand of a river-bed. It's hard work to build on rock. Founded on Christ no storm in life can ever disturb. The 'Sermon on the Mount' (or on the Plain) is directed to followers of Jesus. They are spiritual rules for those dissatisfied with the world's standards and its readiness to resort to violence. Good behaviour comes from the heart and is learned by doing not listening.