Chapter Six

In the Grainfields

1. And it came to pass on a second-first Sabbath, that He went through the grain; and His disciples plucked the ears [of grain] and ate, rubbing [them] with [their] hands.

2. And certain of the Pharisees said to them, “Why do you do what is not permitted to do on the Sabbaths?”

3. And Jesus answering said to them, “Have you not read this which David did, when he hungered, he and they that were with him;

4. When he came into the house of God, and took the bread [that was] set out, and ate, and gave also to those that were with him; which it is not permitted to eat, except for the priests alone?”

5. And He said to them that the Son of Man is Lord also of the Sabbath.

Jesus came to bring a new understanding about what it means to live the life of religion. This is the “new wine,” the invigorating new truth that would include teachings about the nature of God. the inner meaning of the Word, and the essential purpose of the Sabbath. While it was taught that the Sabbath was a day of rest from work, the emphasis on not doing any physical work had clouded the deeper idea that a true Sabbath is resting in God. In a true Sabbath state, we rest from doing our own will, and instead, we do God’s will. ¹

The religious leaders, however, had interpreted the Sabbath day quite literally to mean that it was a day of “no work”—and they meant it. To be caught “working” on the Sabbath was punishable by death. In one case, when a man was caught gathering sticks on the Sabbath, “all the congregation brought him outside the camp and stoned him with stones until he died” (Numbers 15:36). 

People were not even allowed to kindle a fire or pick an ear of corn on that day, for even that was considered “work.” They were still very far from the idea that doing good, not from self, but from God, is what it means to keep the Sabbath holy. ²

It was into this restrictive religious culture that Jesus came, bringing with Him the “new wine” of deeper understanding. One of his first lessons is about the true meaning of the Sabbath—something very different from what had previously been understood.

His teaching begins in a grainfield: “Now it happened on the second Sabbath after the first that He went through the grainfields. And His disciples plucked the heads of grain and ate them, rubbing them in their hands” (Luke 6:1). The Pharisees, who are unhappy about what appears to them to be a violation of Sabbath law, ask Jesus’ disciples,  “Why are you doing what is not lawful on the Sabbath?” (Luke 6:2). 

Instead of answering their question directly, Jesus responds with his own question: “Have you not even read about what David did when he was hungry, how he … went into the house of God and ate the showbread, and also gave to those who were with him, which is not lawful for any but the priests to eat?” (Luke 6:4). 

In answering their question in this way, Jesus made it clear that religious ritual should not be separated from its purpose, which is to lead people into lives of greater compassion.

In the previous episode, Jesus spoke about the “new wine” that could not be poured into old wineskins. He used this illustration to demonstrate that new ways of thinking about God and the life of religion will not be accepted by those whose understanding is as rigid and inflexible as a stiffened old wineskin. The wineskin would burst, and the wine would be spilled. It is a parable about the rejection of new truth among those who are unwilling to receive it—or  even understand it—because their hearts are hardened. 

In this next episode, the disciples are walking through the grainfields and plucking corn on the Sabbath day. This time, the focus is on goodness, symbolized by the grainfields. Throughout the scriptures, the terms “grain” and “bread,” because they are a basic source of physical nourishment, signify spiritual nourishment. These terms especially signify the nourishment that is associated with the reception of God’s love and wisdom. As it is written, “Israel will dwell securely … in a land of grain and new wine” (Deuteronomy 33:28). The “grain and new wine” signify the goodness and truth that God gives to everyone. This “grain” is our “daily bread”—the  “heavenly bread” of God’s love. ³

While the religious leaders of the day imposed a strictly enforced external standard, Jesus as “the Son of Man” came to set a higher spiritual standard. While the letter of the law called for the death penalty for those who would “kindle a fire” on the Sabbath, Jesus came to teach the spirit of the law. To “not kindle a fire” on the Sabbath would mean that God’s presence would extinguish the burning hatreds and fiery lusts that arise from self-love. These infernos of the spirit would not even be allowed to get started or “kindled.”  From now on, the Sabbath would be about doing God’s work, and not one’s own. It would be about letting the “Son of Man”—the  divine truth that Jesus taught—cool the fevers of selfish love. As Jesus said to them, “The Son of Man is also Lord of the Sabbath” (Luke 6:5). ⁴

Doing Good on the Sabbath

6. And it came to pass on another Sabbath, that He entered into the synagogue and taught; and there was a man there, and his right hand was withered.

7. And the scribes and Pharisees watched 

Him  closely, whether He would cure on the Sabbath, that they might find an accusation against Him.

8. But He saw their reasonings, and said to the man who had the withered hand, “Arise, and stand [forth] in the midst”; and standing up he stood [forth].

9. Then said Jesus to them, “I will ask you: Is it permitted on the Sabbaths to do good, or to do evil? to save the soul, or to destroy [it]?”

10. And looking around at them all, He said to the man, “Stretch out thy hand”; and he did so; and his hand was restored, whole as the other.

11. And they were filled with mindless rage, and talked  with one another  of what they might do to Jesus.

The next episode also takes place on the Sabbath, but it is another Sabbath and in a different place. Jesus will once again use a concrete example to illustrate the true meaning of the Sabbath, and this time it will not be in a grainfield—it will be in a synagogue. As it is written, “Now it came to pass on another Sabbath, that He entered a synagogue and taught. And a man was there whose right hand was withered” (Luke 6:6). 

Many of those who sat in the synagogue observed Jesus carefully, waiting to see whether He would attempt to heal someone on the Sabbath. If He did so, they could criticize Him for “working” on the Sabbath and have “an accusation against Him” (Luke 6:7). 

Fully aware of their desire to find fault with Him, Jesus arose, looked around at them all, and  said to the man with the withered hand, “Stretch out your hand.” When the man stretched out his hand, it was instantly restored, “as whole as the other” (Luke 6:10). Instead of being filled with awe and admiration, the scribes and Pharisees were outraged (Luke 6:11).

In most translations, the response of the scribes and Pharisees is described as “being filled with rage,” or “infuriated.” The Greek word, however is ánoia which is combination of á (meaning “no” or “the absence of”) and nous (meaning “mind”). So, a more accurate translation would be that the scribes and Pharisees were filled with “senseless fury,” or were “out of their minds with anger,” or were filled with “mindless rage.” Interestingly, this episode is recorded in both the Gospel According to Matthew and the Gospel According to Mark, but in both cases, the detail about the “mindless rage” of the scribes and Pharisees is omitted (Matthew 12:10-14; Mark 3:1-6). In Luke, however, which focuses on the development of a new understanding, this detail is appropriately included. Self-love extinguishes the ability to understand higher truth. When people are  inflamed with self-love, they often respond with irrational, burning anger. In their mindless rage, they wish to destroy anyone who opposes them. As we know from common experience, the more heated the argument, the more difficult it is to understand an opposing point of view. ⁵

Disobeying Sabbath law while in a grainfield is one thing; but doing it in a synagogue is a much more serious offense. In both situations, however, Jesus is making the same point: as Lord of the Sabbath, He is showing them what it means to keep the Sabbath. In doing so, He is demonstrating that the Sabbath is about justice and mercy rather than animal sacrifices and empty rituals. An external ceremony must have a corresponding internal message, otherwise it is meaningless. As the prophet Micah put it, “Would the Lord  be pleased with thousands of rams, with ten thousand rivers of oil? He has shown you, O man, what is good; And what does the Lord require of you, but to do justly, to love mercy, and to walk humbly with your God?” (Micah 6:8). ⁶

Similarly, as Jesus steps to the center of the synagogue to heal the man’s withered hand, He is not thinking about strict adherence to religious formalities. Rather, He is thinking about “what is good.” He is thinking about love, about mercy, and about saving life. And so, Jesus poses this question to the religious leaders: “I will ask you one thing,” He says. “Is it lawful on the Sabbath to do good or evil, to save life or destroy it?” (Luke 6:9).

The religious leaders do not answer. After witnessing a miracle that restored a man’s withered right hand before their very eyes, they refuse to answer Jesus’ question. Instead, they consult with one another about how they might deal with Jesus, whom they regard as a troublemaker. Although Jesus has come to bring the new wine of His truth and the goodness of His love, the religious leaders will not receive it. While Jesus has come to save life, the scribes and Pharisees are plotting to destroy it.

A practical application

Like the man with the withered hand, we sometimes lack the power to live according to our highest principles. This happens when the scribes and Pharisees in us flow in, endeavoring to destroy all that is good and true in us. As a practical application, notice any thoughts that insinuate doubt about God’s presence and power in your life. Similarly, notice the subtle ways your desire to do good can be undermined by feelings of futility. These are the inner “scribes and Pharisees” that burn with the desire to destroy your faith in God and your willingness to do good. They leave you feeling debilitated, like the man with the “withered right hand.” When you notice the approach of these inner scribes and Pharisees, remember that God is telling you to “Arise, stand forth, and stretch out your hand.” In the very midst of these inner scribes and Pharisees, God will restore your power to believe in Him and serve others in love. ⁷

Prayer

12. And it came to pass in those days that He went out into a mountain to pray, and passed the night in prayer to God.

13. And when it was day, He summoned His disciples, and chose twelve of them, whom He named Apostles:

14. Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew;

15. Matthew and Thomas; James the [son] of Alpheus and Simon called Zealot;

16. Judas [the brother] of James, and Judas Iscariot, who also became the traitor.

17. And coming down with them, He stood in the plain, and a crowd of His disciples, and a multitude of many people from all Judea and Jerusalem, and from the sea coast of Tyre and Sidon, who came to hear Him and to be healed of their diseases,

18. And they that were vexed with unclean spirits; and they were cured.

19. And all the crowd sought to touch Him, for power went out from Him, and healed all.

After healing the man with a withered right hand, Jesus goes up into the mountains to pray. In fact, it is written that “He passed the night in prayer to God” (Luke 6:12). As we shall see, prayer—genuine prayer—will become a pervading theme in this gospel. No other evangelist captures the prayer life of Jesus more often, or more poignantly.

For example, Luke is the only gospel that pictures Jesus in prayer at the time of His baptism (Luke 3:21). When the crowds surrounded Him, pressing Him to heal them of their infirmities He did all that He could, and then He “withdrew into the wilderness and prayed” (Luke 5:16).  And now, as Jesus concludes a series of confrontations with the scribes and Pharisees, He goes “out to the mountain to pray” (Luke 6:12). And He doesn’t just go there to pray for a while; He spends the entire night in prayer.

In prayer, we connect with God, experience rest for our souls, and ready ourselves for lives of service. After a long night of prayer, Jesus is ready to resume His work of ministry. He begins by summoning twelve of His disciples to join Him on the mountain. This time, however, they are referred to as “apostles” (Luke 6:13). The name-change from being “disciples” to “apostles” is significant. As disciples they had been in the role of students, learning from the Master; but as apostles (which means “messengers”) they would be sent forth to carry Jesus’ message to others. All this took place, appropriately enough, on a mountain—a high physical location representing an elevated state of love to the Lord. As it is written, “O Zion that brings good tidings, go up into the high mountain; O Jerusalem that brings good tidings, lift up your voice with strength (Isaiah 40:9). ⁸

As Jesus descends the mountain with His twelve apostles, He is greeted by “a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon.” People are now coming from far and wide “to hear Him and to be healed of their diseases” (Luke 6:17). It is noteworthy that the phrase “to hear Him” continues to precede and be coupled with “to be healed by Him.” Truly, Jesus’ words are powerful; they open the way for both natural and spiritual healings.

Meanwhile, the multitudes continue to pour in, not only those who want to hear and to be healed, but also those who are tormented with unclean spirits (Luke 6:18). Even as Jesus restored power to the man with a withered hand in the previous episode, He now sends forth His power to all who seek to touch Him. As it is written, “And the crowd sought to touch Him, for power went forth out of Him and healed all” (Luke 6:19). ⁹

The Sermon in the Plain

20. And He, lifting up His eyes on His disciples, said, “Happy [are you] who [are] poor, for yours is the kingdom of God.

21. Happy [are you] that hunger now, for you shall be satisfied. Happy [are you] that weep now, for you shall laugh.

22. Happy are you when men shall hate you, and when they shall separate you, and shall reproach [you], and shall cast out your name as wicked, for the Son of Man’s sake.

23. Rejoice ye in that day and leap [for joy]; for behold, your reward [is] much in heaven; for so did their fathers to the prophets.

24. But woe to you that are rich! For you have your consolation.

25. Woe to you that are full! For you shall hunger. Woe to you that laugh now! For you shall mourn and weep.

26. Woe to you when all men shall speak well of you! For so did their fathers to the false prophets.

27. But I say to you that hear, Love your enemies, do well to those that hate you,

28. Bless those that curse you, and pray for those that injure you.

29. And to him that strikes thee on the [one] cheekbone, offer also the other; and him that takes away thy garment, forbid not [to take thy] tunic also.

30. And give to everyone that asks thee; and of him that takes away the things that are thine, seek [them] not again.

31. And as you will that men should do unto you, do you also unto them likewise.

32. And if you love those that love you, what grace have you? For sinners also love those that love them.

33. And if you do good to those that do good to you, what grace have you? For sinners also do the same.

34. And if you lend [to them] of whom you hope to receive back, what grace have you? For sinners also lend to sinners to receive back the equal [amount].

35. Nevertheless love your enemies, and do good, and lend, hoping for  nothing back, and your reward shall be much, and you shall be the sons of the Highest; for He is kind to the ungrateful and [to] the wicked.

36. Therefore be merciful, as your Father also is merciful.

37. And judge not, and you shall not be judged; do not damn, and you shall not be damned; release, and you shall be released.

38. Give, and it shall be given to you; good measure, pressed down, and shaken [together], and running over, shall they give into your bosom. For with what measure you measure, it shall be measured back to you.”

39. And He spoke a parable to them: “Can the blind guide the blind? Shall they not both fall into the pit?

40. The disciple is not above his teacher; but every one that is perfected shall be as his teacher.

41. And why lookest  thou  at the bit of straw that is in thy brother’s eye, but considerest not the beam that is in thine own eye?

42. Or how canst thou say to thy brother, Brother, let me cast out the bit of straw that is in thine eye, when thou thyself lookest not at the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou look carefully to cast out the bit of straw that is in thy brother’s eye.

43. For a good tree brings not forth rotten fruit, neither does a rotten tree bring forth good fruit.

44. For every tree is known from its own fruit; for from thorns they do not collect figs, nor from a bramble do they pick a grape.

45. The good man out of the good treasure of his heart brings forth that which is good, and the wicked man out of the wicked treasure of his heart brings forth that which is wicked; for out of the abundance of the heart his mouth speaks.

46. And why do you call Me, Lord, Lord, and do not do [the things] which I say?

47. Everyone who comes to Me, and hears My words, and does them, I will show you to whom he is like.

48. He is like a man who, building a house, dug and made  [it] deep, and put the foundation on a rock; and when the flooding came to pass, the river burst upon that house, and had not the  strength to shake it, for it was founded on a rock.

49. But he that hears and doeth not, is like a man who built a house upon the earth without a foundation, against which the river tore, and straightway it fell; and the tearing [apart] of that house was great.”

It is at this point that Jesus delivers what has become known as “The Sermon in the Plain.” Unlike the Sermon on the Mount (in Matthew), the Sermon in the Plain (in Luke) takes place while Jesus is standing in the midst of a great crowd.

The setting is very different. In Matthew Jesus is still on the mountain, sitting on a rock, looking down upon the crowd beneath Him. In Matthew, Jesus was gradually revealing His divinity. While this is also a theme in Luke,  a more prominent theme in this third gospel is the gradual reformation of our understanding. In Luke Jesus comes down to our level, and meets us where we are so that He can gradually raise our understanding to higher things. So, in this gospel, Jesus does not preach from the mountaintop to the crowds below. He descends, along with His apostles, to begin His direct teaching. As it is written, “And going down with them, He stood in the plain with a crowd of His disciples and a great multitude of people” (Luke 6:17).

There are other differences too. For example, the Sermon in the Plain is much shorter. It is only about a fourth as long as the Sermon on the Mount. Also, while the Sermon on the Mount begins in the third person (he/she/they), speaking about the people who will receive God’s blessings, the Sermon on the Plain begins in the second person (you) with a direct address to the people who are surrounding Him at that moment. In other words, while standing in the plain among the people, Jesus is not talking about those who are poor, or mourn, or who are hungry. Instead, He is speaking directly i>to them.

Here are some specific examples of how Jesus uses direct address in Luke’s version of the sermon in contrast to Matthew’s version of the sermon:

In Matthew, while sitting on the mount, Jesus says, “Blessed are the poor,” but in Luke, while standing in the plain, Jesus says, “Blessed are you poor.”  

In Matthew, while sitting on the mount, Jesus says, “Blessed are those who hunger,” but in Luke, while standing in the plain, Jesus says, “Blessed are you who hunger.”  

In Matthew, while sitting on the mount, Jesus says, “Blessed are those who mourn,” but in Luke, while standing in the plain, Jesus says, “Blessed are you who weep”. (Luke 6:20-21)

In Matthew, while sitting on the mount, Jesus says, “Blessed are those who are persecuted for righteousness’ sake,” but in Luke, while standing in the plain, Jesus says, “Blessed are you when men shall hate you, separate you, reproach you, and cast you out”. (Luke 6:20-22)

After this initial series of blessings (known as the “beatitudes”), the Sermon on the Mount shifts to the second-person pronoun (you) and remains there for the rest of the sermon, sounding very much like the Sermon in the Plain.

However, there are some other significant differences. Immediately after the blessings, the Sermon in the Plain includes a series of “woes.” As it is written, “But woe to you that are rich! For you have your consolation. Woe to you that are full! For you shall hunger. Woe to you that laugh now! For you shall mourn and weep. Woe to you when all men shall speak well of you! For so did their fathers to the false prophets” (Luke 6:24-26).

With these words, Jesus is clearly announcing His solidarity with all those who suffer, as well as His opposition to all those who do nothing to relieve suffering. These “woes” deliver a powerful literal warning to the rich who do not help the poor, to the well-fed who do not help the hungry, and to those who are more interested in enhancing their reputation than in promoting the dignity of others. But these “woes” also contain deeper spiritual lessons about our responsibility to share with others our spiritual riches (truth), our bread (good), our laughter (the joy of spiritual living), while doing all of this sincerely and not to gain anyone’s praise.

These “woes” bring to mind the words of Mary at the beginning of Luke when the angel Gabriel comes to her and announces that she will bring forth a son whose name shall be called, “Jesus.” Soon afterwards, while sharing the news with her cousin Elizabeth, Mary speaks about the mighty works of God. “He has taken down the powerful from thrones,” she says. “and He has exalted the lowly. He has filled the hungry with good things, and the rich He has sent away empty” (Luke 1:52-53).

While the literal words of Mary’s annunciation can sound like the overthrow of government and the setting up of a more equitable economic system, there is a deeper message. The promise that God “Has taken away the powerful from thrones” means that hellish influences will no longer have power over us. They cannot rule us. Instead, we who were once “lowly” and under their influence, will rule over them. This is meant by the words, “He has exalted the lowly. True power only comes from the Lord, and we can only receive it in states of humility. It is the power to understand the Word and live according to the truth it teaches. And the hunger that Jesus comes to fill is the hunger to do good. This hunger will be filled, while those who fancy themselves “rich” in their knowledge of the Word but do not live accordingly, will find that their lives are empty. As it is written, “The rich He has sent away empty.” ¹⁰

After pronouncing the four woes, Jesus focuses on the importance of loving our enemies: “But I say to you who hear, love your enemies, do good to them who hate you, bless them who curse you, and pray for those who despitefully use you” (Luke 6:27-28). These words are almost identical to the words spoken in the Sermon on the Mount, as are the words that follow: “And to him who smites you on one cheek, offer him the other, and whoever takes away your garment, let him also take away your tunic. And give to everyone who asks, and if someone takes away something that belongs to you, do not seek to get it back. And as you will that others do to you, do you also to them likewise” (Luke 6:29-31).

At a time when hating one’s enemy was the norm, and revenge was a standard response, these new teachings about loving one’s enemy and blessing those who curse you would be considered nothing less than revolutionary. Turning the cheek rather than striking back, and giving to everyone without seeking anything in return were most definitely counter-culture teachings. But Jesus was making an important point. He was asking people to live in ways that did not seem possible. Human beings, who are born with selfish inclinations of every kind, simply cannot do these things. But Jesus is emphatic about this point. Even though the Sermon in the Plain has far less content than the Sermon on the Mount, four verses later Jesus repeats the exhortation to love one’s enemies. “Nevertheless, love your enemies,” He says, “and do good. Lend, hoping for nothing in return, and your reward shall be much, and you shall be sons of the Highest, for He is kind to the ungrateful and the wicked” (Luke 6:35).

At this point in the sermon, Jesus says, “Be merciful, as your Father also is merciful” (Luke 6:36). Jesus is summing up the seemingly impossible exhortation to love our enemies, to bless those who curse us, to turn the cheek, and to lend hoping to get nothing in return with a gentle reminder that the ability to do this is not within our power. This power is given to us as a gift from our Heavenly Father, the Source of all that is good and all that is merciful. That’s why Jesus does not tell us to simply be merciful, but rather to be merciful, “even as our Father is merciful.” It is a reminder that these qualities and abilities come to us from God. ¹¹

Moreover, because we are born natural and not spiritual, these qualities and abilities can only be accessed through prayer. As we have seen in the previous episode, prayer is an essential aspect of our spiritual lives. When Jesus went into the mountains to pray, He spent the entire night in prayer. In prayer, we commune with God. This involves both speaking and listening. As we enter more deeply into our prayer, we may be given a glimpse of the subject we are praying about, a more interior view of the matter. We may even receive an “answer,” perhaps not an audible one, but something more like a feeling, a perception, or a thought as we lift our minds towards God. We might even experience something like a revelation as we remain focused on what the Lord is saying to us through His Word. ¹²

For example, as we enter prayerfully into the depths of the Lord’s Word, we begin to understand what it means to “turn the cheek.” It means that our love for our enemy never ceases, because it is the Lord’s love flowing into us. It means that our mercy never ends because it is the Lord’s mercy working through us. When we are standing in the power of God’s love and truth, we can respond to rudeness without a desire to retaliate; we can respond to being overlooked, or kept waiting or misjudged, or cheated without getting angry and acting from anger; we can respond to an insult without taking offense. As it is written in the Psalms, “Great peace have they who love Your law, and nothing shall offend them” (Psalm 119:165) “Turning the cheek,” then, means that the words and actions of others cannot shake us because we are firmly established in the Word of God. No matter what is happening in the external world, we remain in a state of equanimity. Jesus, as always, is speaking primarily about our spiritual life, not our natural life. ¹³

This principle of biblical interpretation is important to keep in mind, especially when dealing with passages that would lead to the destruction of society if taken literally. For example, in the next verse Jesus says, “Judge not, and you shall not be judged” (Luke 6:36). What would happen if people were not held accountable for their actions? Criminals would not be brought to trial. People would feel free to murder, commit adultery, lie, cheat, and steal to their heart’s content because no one was allowed to “judge” them. This is another example of why it is necessary to understand that Jesus is referring to our inner life, not our external actions. When He says, “Judge not,” He is not forbidding us from making civil and moral judgments. Rather, Jesus is telling us to not make spiritual judgments. This means that we cannot say that a person is evil, for that is a spiritual judgment. ¹⁴

The exhortation to avoid making spiritual judgments is followed by a lesson about the rewards of being a generous giver.

“Give and it shall be given unto you,” says Jesus, “full measure, pressed down, shaken together, shall be given into your bosom” (Luke 6:37-38).

This does not mean that God will reward us in the future for our generosity. Rather, this is a precise description of how the Lord’s love and mercy flows into every selfless action we perform, “full measure, pressed down, overflowing our hearts.”

Jesus then adds these words:

“For with what measure you measure, it will be measured back to you.” In brief, to the extent that our love flows out to others in charitable actions, the Lord’s love flows into us. This is much more than a “reward” for good works; it is the immediate consequence of how we live our lives. ¹⁵

It is at this point in the Sermon in the Plain that Jesus adds another parable that is not included in the Sermon on the Mount. “Can the blind guide the blind?” Jesus asks. “Shall they not both fall into a pit?” (Luke 6:39). Jesus is here referring to the false teachings of the scribes and Pharisees, teachings which, when blindly followed, would lead people into spiritual darkness, symbolized by falling into a “pit.”

Jesus has just finished a remarkable series of teachings that are in many ways diametrically opposed to the teachings of the religious leaders. While Jesus’ teaching was primarily about love, mercy, and charity, the teaching of the scribes and Pharisees was primarily concerned with animal sacrifices, man-made traditions, and strict adherence to the letter of the law apart from its spirit. Jesus’ teaching was given to open blind eyes and lead people into greater light, while the teaching of the scribes and Pharisees was leading people into greater darkness. Blinded by their own self-righteousness, the religious leaders were unable to see or teach the truth, even when it was right in front of them. ¹⁶

Jesus then adds these words: “A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher”.  This reference to being “perfectly trained” occurs only in Luke. It will be remembered that this gospel begins with Luke’s bold statement, “It seemed good to me, having had perfect understanding …” (Luke 1:3). These opening words refer to the reformation of the understanding—an area of special interest in Luke. This is perhaps why this theme recurs  at this point during the Sermon in the Plain.

Whether we are speaking about having “perfect understanding” or being “perfectly trained,” the subject is the reformation of the understanding.  In order to receive the love and mercy that God wants to pour into our hearts—pressed down, shaken together, and overflowing—a new will must be developed. And a new will can only be developed to the extent that we have perfected our understanding. ¹⁷

As we begin to learn truth, and thereby perfect our understanding, the truth that we learn serves as a recipient vessel for the love that is associated with that truth. But the perfection of the understanding depends upon the soundness and purity of the truth it is given. Depending on the purity of the truth, especially the truth that teaches us to look deeply within before pointing fingers at others, we become more or less “perfectly trained.” ¹⁸

That is why self-examination is so important. To the extent that we subordinate self-love and remove self-righteousness, we begin to see reality more clearly. Therefore, in the very next verse, Jesus says, “And why do you look at the speck in your brother’s eye, but do not perceive the plank in your own eye?”. “Or how can you say to your brother, ‘Brother, let me remove the speck that is in your eye,’ when you yourself do not see the plank that is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother’s eye”. This is the key to the reformation of the understanding.

As He concludes the Sermon in the Plain, Jesus returns to the theme of charity. “A good tree brings forth not bad fruit,” He says. “Neither does a bad tree bring forth good fruit … the good man out of the good treasure of his heart brings forth good things” (Luke 6:43-45). Once again, Jesus shifts from matters that relate to the understanding to matters that relate to the will. While the development of the understanding is essential, and the purity of truth is crucial, these are both means to the end which is living according to that truth. ¹⁹

That’s why both the Sermon on the Mount and the Sermon in the Plain end with the same parable about the wise man who built His house upon a rock.

“Everyone who comes to Me, and hears My words, and does them, is like a man building a house, who dug and made deep, and laid the foundation on a rock; and when the flood arose, the river burst upon that house, and had not strength to shake it, for it was founded on a rock” (Luke 6:47-48).

The Sermon in the Plain is a brief sermon, much briefer than the Sermon on the Mount, but whatever pertains to the eye—that is, to the perfection of the understanding—has not only been retained, but also reinforced. Read in the light of its placement within the Gospel According to Luke, the Sermon in the Plain invites us to see Jesus eye-to-eye. He meets us at our level, on a level playing field. As Jesus puts it, “A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher” (Luke 6:40). On the mount, the master was looking down at the students. In the plain, we are on the same level.

In other words, Jesus meets us where we are so that we can begin the upward ascent—the ascent into higher understanding—together. And as we do that, strengthening our understanding along the way, especially through living according to a true understanding of the commandments—in their letter and in their spirit—no  river, no matter how much it may rage, can shake our foundation. Falsity will have no power over us. As it is written, “And when the flood arose, and the river burst upon that house, it had not the strength to shake it, for it was founded on a rock.” ²⁰

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5620. 'A little resin and a little honey' means the truths of exterior natural good, and the delight that goes with these. This is clear from the meaning of 'resin' as the truth of good, which is truth derived from good, dealt with in 4748. The reason 'resin' has this meaning is that it belongs among unguent like substances and also among aromatic ones. Aromatic substances mean those kinds of entities that belong to truth derived from good, the more so when those substances also resemble unguents and consequently have oil among their ingredients; for 'oil' means good, 886, 3728, 4582. Since this resin was aromatic, see Genesis 37:25, the same word in the original language also means balm; it was also, it is clear, unguent-like or thick with oil. From this one may now see that 'resin' means the truth of good present in the natural, in this case in the exterior natural since 'resin' is mentioned first, then 'honey', meaning the delight there, is added. 'Honey' means delight because it is sweet and everything sweet in the natural world corresponds to some delight or pleasure in the spiritual world. The reason for the use of the expression 'the delight that goes with this' - that is to say, with truth derived from good present in the exterior natural - is that every truth, and more so every truth of good, possesses its own delight. But that delight springs from an affection for such truths and consequently for the use they serve.

[2] The fact that 'honey' means delight may be seen also from other places in the Word, as in Isaiah,

A virgin will conceive and bear a son, and will call His name Immanuel (God with us). Butter and honey will He eat that He may know to refuse the evil and choose the good. Isaiah 7:14-15.

This refers to the Lord. 'Butter' stands for what is celestial, 'honey' for what is derived from the celestial.

[3] In the same prophet,

It will be, because of the abundance of the milk which they give, that he will eat butter; both butter and honey will everyone eat that is left in the midst of the land. Isaiah 7:22.

This refers to the Lord's kingdom. 'Milk' stands for spiritual good, 'butter' for celestial good, and 'honey' for what is derived from these, namely happiness, pleasure, and delight.

[4] In Ezekiel,

Thus were you adorned with gold and silver, and your robes were fine linen, and silk, and embroidered cloth. You ate fine flour, and honey, and oil; therefore you became extremely beautiful, and attained to a kingdom. With fine flour, oil, and honey I fed you; but you set this before them as a pacifying odour. Ezekiel 16:13, 19.

This refers to Jerusalem, by which the spiritual Church is meant; it describes what that Church was like among the Ancients, and what it came to be like after that. Its adornment with gold and silver is the furnishment of it with celestial and spiritual good and truth. Its robes of fine linen, silk, and embroidered cloth stand for truths present in the rational and in both parts of the natural. 'Fine flour' stands for what is spiritual, 'honey' for the pleasure accompanying this, and 'oil' for the good that goes with it. The fact that all these, each one, mean things of a heavenly nature may be recognized by anyone.

[5] In the same prophet,

Judah and the land of Israel were your traders in wheat of minnith and pannag, and honey, and oil, and balm. Ezekiel 27:17.

This refers to Tyre, by which is meant the spiritual Church, what it was like initially and what it came to be like subsequently so far as cognitions of good and truth were concerned, 1201. Also, 'honey' in this quotation stands for the pleasure and delight gained from affections for knowing and learning about celestial and spiritual forms of goodness and truth.

[6] In Moses,

He causes ¹ him to ride over the heights of the land and He feeds [him] with the produce of the fields; he causes him to suck honey out of the crag, and oil out of the stony rock. Deuteronomy 32:13.

This too refers to the spiritual Ancient Church. 'Sucking honey from the crag' stands for the delight taken in factual knowledge that holds truths within it.

[7] In David,

I feed them with the fat of wheat, and with honey out of the rock I satisfy them. Psalms 81:16.

'Satisfying with honey out of the rock' stands for the delight gained from the truths of faith.

[8] In Deuteronomy,

Jehovah is bringing you to a good land, a land of rivers of water, springs, and depths gushing out of valleys and mountains; a land of wheat and barley, and vines, and fig trees, and pomegranates; a land of olive oil and honey. Deuteronomy 8:7-8.

This refers to the land of Canaan, in the internal sense to the Lord's kingdom in heaven. 'A land of olive oil and honey' stands for spiritual good and the pleasure that goes with it.

[9] For the same reason the land of Canaan is called 'a land flowing with milk and honey', Numbers 13:27; 14:7-8; Deuteronomy 26:9, 15; 27:3; Jeremiah 11:5; 32:22; Ezekiel 20:6. In these places 'the land of Canaan' is used, as has been stated, to mean in the internal sense the Lord's kingdom. 'Flowing with milk' stands for an abundance of celestial-spiritual things, while 'honey' stands for an abundance of forms of happiness and delight received from these.

[10] In David,

The judgements of Jehovah are truth; they are righteous altogether - more desirable than gold, and much fine gold; and sweeter than honey and what drops from honeycombs. Psalms 19:9-10.

'The judgements of Jehovah' stands for Divine truth, 'sweeter than honey and what drops from honeycombs' for the delights received from good and the pleasures received from truth. In the same author,

Sweet are Your words to my taste, ² more than honey to my mouth. Psalms 119:103.

Here the meaning is similar.

[11] The manna which the descendants of Jacob received in the wilderness as their bread is described in Moses as follows,

The manna was like coriander seed, white, and its taste was like wafers made with honey. Exodus 16:31.

Because 'the manna' meant the Divine truth which came down from the Lord by way of heaven, it is the Lord's own Divine Human, as He Himself teaches in John 6:51, 58. For the Lord's Divine Human is the source from which every truth that is Divine springs; indeed it is what every truth that is Divine has reference to. This being so, the manna, the taste of which gave delight and pleasure, is described as being 'like wafers made with honey' - 'taste' being the delight which good provides and the pleasure that truth affords, see 3502.

[12] Because John the Baptist represented the Lord as to the Word, which is Divine Truth on the earth - in the same way as Elijah had represented Him, 2762, 5247(end), making him the Elijah who was to come ahead of the Lord, Malachi 4:5; Matthew 17:10-12; Mark 9:11-13; Luke 1:17 - his clothing and food were therefore meaningful signs. They are described in Matthew as follows,

John had a garment of camel hair and a skin girdle around his waist; his food was locusts and wild honey. Matthew 3:4; Mark 1:6.

'A garment of camel hair' was a sign of what the literal sense of the Word is like so far as truth there is concerned. That sense - the natural sense - serves as a garment for the internal sense; for 'hair' and also 'camels' mean what is natural. Food consisting of 'locusts and wild honey' was a sign of what the literal sense is like so far as good there is concerned, the delight belonging to that good being meant by 'wild honey'.

[13] In addition the delight afforded by Divine truth as this exists in the external sense is described by 'honey', in Ezekiel,

He said to me, Son of man, feed your stomach and fill your inward parts with this scroll that I am giving you. And when I ate it, it was in my mouth like honey as regards sweetness. Ezekiel 3:3.

And in John,

The angel said to me, Take the little book and eat it up; it will indeed make your stomach bitter, but in your mouth it will be sweet as honey. I therefore took the little book out of the angel's hand and ate it up, and it was in my mouth like sweet honey. But when I had eaten it, my stomach was made bitter. Then he said to me, You must prophesy again over many peoples, and nations, and tongues, and many kings. Revelation 10:9-11.

'The scroll' in Ezekiel, and 'the little book' in John, stand for Divine truth. The delight this appears to possess in the outward form it takes is meant by the taste being sweet as honey; for Divine truth, like the Word, is full of delight in the outward form it takes, which is the literal sense, because this allows everyone to interpret and explain it in whatever way it suits him. But the internal sense does not allow him to do so, and this is meant by its bitter taste; for the internal sense discloses what man is like inwardly. The external sense is full of delight for the reason just stated, that a person can explain things there in whatever way it suits him. The truths contained in the external sense are all general ones and remain such until particular truths are added to qualify them, and specific ones to qualify these. The external sense is also full of delight because it is natural, concealing what is spiritual within itself. It needs to be full of delight too if a person is to accept it, that is, to be taken into it and not left standing on the threshold.

[14] The honeycomb and the broiled fish which after His resurrection the Lord ate in the presence of the disciples was also a sign of the external sense of the Word, 'the fish' meaning the truth associated with that sense and 'the honeycomb' the pleasure attached to it, described in Luke as follows,

Jesus said, Do you have any food at all here? They gave Him part of a broiled fish and some honeycomb, which He took and ate in their presence. Luke 24:41-43.

And because the fish and the honeycomb had that meaning the Lord therefore tells them,

These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the law of Moses, and the Prophets, and the Psalms concerning Me. Luke 24:44.

The appearance is that nothing of the sort is meant, for it seems to have been purely by chance that they had part of a broiled fish and a honeycomb. But in fact their possession of these was providential - as is not only this but every other smallest fact mentioned in the Word. Because matters such as have been described were indeed meant, the Lord therefore referred to the Word, declaring that the things written in it had reference to Himself. But the things which have been written in the Old Testament Word regarding the Lord are but few in the sense of the letter, whereas everything contained in the internal sense has to do with Him; and it is from this that the Word gets its holiness. Everything contained in the internal sense is what is meant in the statement that 'all things must be fulfilled which were written in the law of Moses, and the Prophets, and the Psalms concerning Him'.

[15] From all this one may now see that 'honey' means the delight that is received from goodness and truth, that is, from the affection for these, and that specifically external delight and so that belonging to the exterior natural is meant. Because this delight is the kind that is gained from the world through the senses, and so contains within it much that springs from love of the world, people were forbidden to use honey in their minchahs. This is expressed in Leviticus as follows,

Every minchah which you bring to Jehovah shall be made without yeast; for no yeast nor any honey shall be used along with the fire-offering you burn to Jehovah. Leviticus 2:11.

'Honey' stands for the kind of external delight which, containing something of love of the world within it, was similar to yeast and therefore forbidden. What yeast or made with yeast implies, see 1342.

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