The pronounced enmity of the religious leaders led our Lord to special prayer. From man He turns to God. But there was another reason. He was about to call others to take up the work in which He had been engaged, and to carry it out to the ends of the earth. “And it came to pass in those days that he went out into a mountain to pray, and continued all night in prayer to God.” This special prayer suited both the circumstances of evil on man's side, and the fresh mission of grace on God's part. “And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles.” These were to be His chief envoys in the work.
“And he came down with them and stood in the plain." This has been often misunderstood, and some have contrasted the discourse in “the plain” here with the discourse on “the mountain” in Matt. 5; 6:7 There is no ground for this. The expression does not really mean a plain, but a plateau or level place on the mountain. It was the same discourse, which Matthew set down, without presenting the special circumstances which led to particular parts of it—questions, &c.; whereas Luke was inspired to give it in detached portions here and there, and generally with the questions or other circumstances which led to each particular part. The two inspired writers, I doubt not, were governed in this by the special design of the Holy Ghost in each.
Here, then, Jesus stood, where a vast multitude might hear Him. “And a great multitude of people out of all Judea and Jerusalem, and from the sea-coast of Tire and Sidon, which came to hear him and to be healed of their diseases. And they that were vexed with unclean spirits, and they were healed. And the whole multitude sought to touch him: for there went virtue out of him and healed them all.”
But now we come to what was still better, not for the body nor for this world, but for the soul in relation with God. “And he lifted up his eyes on his disciples, and said, Blessed be ye poor, for yours is the kingdom of God.” There is this remarkable difference in the manner of presenting the discourse on the mount here and in the first gospel. That in Matthew gives it in the abstract, presenting each blessing to such and such a class. “Blessed are the poor in spirit.” Luke makes it a more personal address. “Blessed be ye poor.”
The reason is manifest. In the one case it is the prophet greater than Moses, who lays down the principles of the kingdom of heaven in contrast with all Jewish thought, and feeling, and expectation. In the other case it is the Lord comforting the actually gathered disciples, addressing themselves as so separated to Himself, and not merely legislating, so to speak. It was now the time of sorrow; for as bringing the promises in His person, man would not have Him.
Again, it is always “the kingdom of God” in Luke. “The kingdom of heaven” is more dispensational and finds its perfect place in Matthew. Luke, as ever, holds to that which is moral. Certainly the poor were little in man's kingdom. “Blessed,” were they, said the Lord, “for theirs is the kingdom of God.”
Further, it may be remarked that there is no such fullness here as in Matthew, where we have the complete sevenfold classes of the kingdom, with the supernumerary blessings pronounced on those persecuted, whether (1) for righteousness' sake, or (2) for Christ's sake.
But here we have another difference very notable. There are but four classes of blessing—not seven; but then they are followed by four woes, which in Matthew are reserved to a still greater completeness in chapter xxiii., at the end of His ministry for the same dispensational reason which is adhered to throughout his gospel. Luke, on the other hand, presents at once, first, the blessings; and immediately after, the woes. It was not the time of ease; judgment was coming. This flows from the moral character of his gospel, just as we find Moses in Deuteronomy, which has a similar purpose, telling the people that he sets before them the blessing and at the same time the curse. (Chap. 28.)
The first blessing, it will be noticed, is that which man always counts the greatest misery. So the poor in this world look to be despised; but “yours is the kingdom of God.” The next blessing is hungering now, with the certainty of being filled. The third is present sorrow with joy promised (that is, in the morning). Lastly, “Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake.” Luke, it will be noticed, leaves out entirely persecution for righteousness' sake, which finds its fitting though not exclusive place in Matthew. “Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.” This supposes exercised faith, with the greatest resulting blessing. But the fact that Luke confines himself to the blessedness of those persecuted for the Son of man's sake beautifully accords with the direct addresses in his four classes. As the blessed here are immediately before the Lord, so the persecuted here are only for His sake. All is intensely personal.
Then follow the woes. “But woe unto you that are rich for ye have received your consolation.” Nothing more dangerous than ease and satisfaction in this world—there is no greater snare even to the disciple. So again: “Woe unto you that are full! for ye shall hunger.” This of course has its moral bearing. There is leanness for the soul where the heart has all that it desires. “Woe unto you that laugh now! for ye shall mourn and weep.” A still further carrying out of the danger of man's heart. “Woe unto you when all men shall speak well of you.” Here it is not personal only, but relative satisfaction. “For so did their fathers to the false prophets.” In all respects it is a complete picture of that which is spiritually desirable or to be dreaded. And thus our evangelist closes this part of the discourse.