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§14 Instruction for the Disciples (Luke 6:12–49)

Luke’s account of the choosing of the Twelve (6:12–16) is based on Mark 3:13–19, while his summarizing account of Jesus’ healings on the “level place” (6:17–19) is based loosely on Mark 3:7–12. Luke reversed the order of these Marcan units to accommodate the sermon that follows (6:20–49). As it now stands in Luke, Jesus goes up on a mountain (v. 12) to appoint the Twelve, then he descends to a plateau to teach and heal crowds (vv. 17–18), which leads quite naturally into the sermon. (Mark has no equivalent sermon.) The sermon seems to be derived primarily from the sayings source utilized by Luke and Matthew. Thus, we may say that Luke 6:12–49 is based on material taken from Mark and from the sayings source.

6:12–16 / As we have seen previously, in Luke, prayer often precedes an important task (3:21–22; 5:16), and so on this occasion Jesus … spent the night praying to God (v. 12). When morning came Jesus called his disciples to him and chose twelve of them as apostles (v. 13). Here Luke’s reference to “apostles” anticipates the missionary work which will be described in the Book of Acts (so Matt. 10:2; Mark later calls them “apostles” in 6:30). Luke records twelve names, but comparison with other apostolic lists (Matt. 10:2–4; Mark 3:16–19; Acts 1:13) suggests that there were more than twelve among the Twelve. Moreover, if the eight names given in the Gospel of John are taken into consideration (Peter, Andrew, Philip, Bartholomew, Thomas, Judas [not Iscariot], Nathanael, and Judas Iscariot) there could be as many as fifteen or sixteen apostles. We have in the Gospels and Acts the following names of men considered among the Twelve:

(1)	Simon Peter	Matt. 10:2; Mark 3:16; Luke 6:14; John 1:42; Acts 1:13; see also 1 Pet. 1:1; 2 Pet. 1:1
(2)	Andrew, the brother of Peter	Matt. 10:2; Mark 3:18; Luke 6:14; John 1:40; Acts 1:13
(3)	James, son of Zebedee	Matt. 10:2; Mark 3:17; Luke 6:14; Acts 1:13
(4)	John, son of Zebedee	Matt. 10:2; Mark 3:17; Luke 6:14; John 1:35–40?; Acts 1:13; see also Rev. 1:9; 22:8
(5)	Philip	Matt. 10:3; Mark 3:18; Luke 6:14; John 1:43; Acts 1:13
(6)	Bartholomew	Matt. 10:3; Mark 3:18; Luke 6:14; Acts 1:13
(7)	Matthew	Matt. 10:3; Luke 6:15; Acts 1:13
(8)	Levi	Mark 2:14; Luke 5:27
(9)	Thomas	Matt. 10:3; Mark 3:18; Luke 6:15; John 11:16; Acts 1:13
(10)	James, son of Alphaeus	Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13
(11)	Thaddaeus (or Lebbaeus in some mss)	Matt. 10:3; Mark 3:18
(12)	“Simon the Cananaean”	Matt. 10:4; Mark 3:18
(13)	Simon the Zealot (Gk. zēlōtēs)	Luke 6:15; Acts 1:13
(14)	Judas, son of James	Luke 6:16; Acts 1:13; John 14:22, “Judas, not Iscariot”
(15)	Judas Iscariot, the betrayer	Matt. 10:4; Mark 3:19; Luke 6:16; John 12:6; Acts 1:16
(16)	Nathanael	John 1:45

Since it is likely that “Levi” and “Matthew” are one and the same (cf. Matt. 9:9 and Mark 2:14 and see commentary on 5:27–32 above) and that “Simon the Cananaean” and “Simon the Zealot” refer to the same person (“Cananaean” is Aramaic for “zealous”) our list of sixteen names is reduced to fourteen. It is also assumed that the “Judas, not Iscariot” of John 14:22 is the same as “Judas, son of James” in Luke 6:16 and Acts 1:13. Other names among the remaining fourteen may refer to one individual, but we have no sure way of knowing. Some efforts have been undertaken in the past to reduce the list to twelve, but ingenuity and desperation have been more in evidence than actual fact. For example, the suggestion put forward several centuries ago that the “Bartholomew” of the Synoptic tradition is the “Nathanael” of the Gospel of John rests on pure conjecture and lacks any evidence whatsoever. Other even more improbable suggestions have been made. Consequently, it is impossible to reduce these names to twelve.

The solution to the difficulty lies in recognizing that whereas the number twelve had symbolic value, and probably represented the approximate number of those men who were regarded as Jesus’ closest followers, the actual number of apostles fluctuated. Evidence for this view is seen in the Book of Acts. Not only is Judas Iscariot replaced by Matthias (Acts 1:26), but Paul and Barnabas are also numbered among the apostles (see Acts 14:14; also implied in 1 Cor. 9:6). (Paul calls himself an apostle in Rom. 1:1; 11:13; 1 Cor. 1:1; 9:1, 2; 15:9; 2 Cor. 1:1; 12:12; Gal. 1:1; see also Eph. 1:1; Col. 1:1; 1 Tim. 1:1; 2 Tim. 1:1; Titus 1:1.) In 1 Cor. 15:5–7 Paul seems to make a distinction between the “eleven” (the Twelve minus Judas Iscariot) and other apostles. From his argument in 1 Cor. 3:1–15 it would also seem that Paul regarded Apollos as an apostle. Finally, in Rom. 16:7 Paul extends his greetings to “Andronicus and Junias … outstanding among the apostles and … in Christ before I was.” (Note that the name Junias could either be masculine or feminine.)

Since it is accepted that there were more than twelve apostles, it would appear best to understand the number “twelve” as a general designation with a symbolic meaning. Because of the historic significance of this number, it is not difficult to imagine why this number was utilized by Jesus and retained as a tradition by the early church. A few of the most important examples should be noted. Abraham is told that Ishmael, his son by Hagar the slave girl (Gen. 16:15–16), shall become “the father of twelve rulers” (Gen. 17:20) of twelve tribes (Gen. 25:16). Undoubtedly, this is a counterpart to the “twelve sons” of Jacob (Gen. 35:22) who became the fathers of Israel’s (i.e., Jacob’s) “twelve tribes” (Gen. 49:28). (Although there is no evidence that Luke has exploited the “twelve princes” of Ishmael, the idea of there being twelve Gentile patriarchs in addition to the twelve Jewish patriarchs would have been very suggestive to a predominantly Gentile church.) Moses builds an altar to the Lord with “twelve pillars representing the twelve tribes of Israel” (Exod. 24:4). Twelve men are sent as spies into the “promised land” (Deut. 1:23, in reference to Num. 13:1–16). Interestingly, the names of the twelve spies are listed (Num. 13:4–15). In his effort to bring about religious reform Elijah built an altar with twelve stones according to the number of the tribes of the sons of Jacob (1 Kings 18:31).

New Testament references to the twelve other than those to the apostles seem to have symbolic meaning. For example, in James 1:1 Christians are called “the twelve tribes scattered among the nations.” Similarly, the Seer John enumerates the chosen people as 12,000 from each of the twelve tribes (Rev. 7:3–8). Moreover, he writes that the new Jerusalem will have “twelve foundation stones” on which will be inscribed the twelve names of the twelve apostles (Rev. 21:14; which twelve names he has in mind is anybody’s guess; see also the other references to twelve in Rev. 21:12, 16, 21), while in heaven there will be a “tree of life, bearing twelve crops of fruit, yielding its fruit every month” (Rev. 22:2). The most insightful reference, however, comes from the sayings source (“Q”) utilized by Matthew and Luke. Luke 22:29–30 reads: “I confer on you a kingdom … so that you may eat and drink at my table in my kingdom and sit on thrones [“twelve thrones” according to Matt. 19:28], judging the twelve tribes of Israel.” The twelve apostles symbolize the foundation of God’s new people of faith, or in Luke’s terms, that part of Israel that has believed in Messiah Jesus (see Introduction, pp. 6–12). Just as the twelve patriarchs fathered the twelve tribes of (old) Israel, so the twelve apostles are the spiritual fathers of the “twelve tribes” (as in James 1:1) of repentant and believing Israel. What has become formally fixed in the Gospel tradition is the number “twelve,” not an exact and unvarying list of twelve names (see notes below).

6:17–19 / This paragraph serves as a transition from the appointing of the Twelve and the giving of the sermon that follows. In appointing the Twelve and so laying the foundation upon which will be built a repentant and believing people of God, Jesus is now ready to teach his people. As in Luke 5:17, where the “power of the Lord was present for him to heal the sick,” so now again power was coming from him and healing them all (v. 19). Luke understands this power as very real, for people were trying to touch him (see 5:13; 7:14; 8:44; 18:15; 22:51; cf. Acts 5:15–16). The emphasis, however, falls on the people who came to hear him (an element not found in the Marcan parallel), which prepares the reader for the sermon. That some of these people had come from Tyre and Sidon may be a hint of Gentile presence.

6:20–49 / Called the “Sermon on the Plain” because of the reference to the “level place” (6:17), this section parallels Matthew’s better known, and much longer, “Sermon on the Mount” (5:3–7:27; see notes below). This sermon teaches not what must be done to enter the kingdom of God, but what is expected of one who is already in the kingdom. This is seen not only in the sermon’s actual contents, in what it seems to presuppose, but also in the fact that Jesus’ sermon is intended primarily for his apostles and disciples (see vv. 17, 20). This sermon calls for the implementation of those ideals contained in Isa. 61:1–2, the passage which Jesus quoted at the beginning of his Nazareth sermon (Luke 4:16–30). The major thrust of the sermon is found in the four “beatitudes” (or blessings) introduced with the adjective blessed (vv. 20–22) and the four “woes” introduced with the interjection woe (vv. 24–26).

On the one hand, Jesus teaches his disciples that though they are poor and hunger now, they really are rich because the kingdom of God belongs to them; though they weep and men hate and insult them, the day will come when they will laugh and receive a great reward in heaven. The last part of v. 23 summarizes why the disciples should respond to such insult and abuse in this way: For that is how their fathers treated the prophets. Luke advises that the followers of Christ should rejoice and leap for joy when they experience such treatment, for it puts them into the company of some of the greatest OT heroes of the faith. On the other hand, woes are pronounced upon those who are wealthy and too concerned with worldly affairs to be bothered about the kingdom of God (see also Luke 14:15–24). They may be rich and laugh now, but the day will come when they will go hungry and will mourn and weep. Though all men speak well of them, it means nothing, for that is how their fathers treated the false prophets.

Unlike Matthew’s version, the Lucan sermon is referring to those who suffer from real poverty and hunger, not to those who are “poor in spirit” (Matt. 5:3) or who “hunger and thirst after righteousness” (Matt. 5:6). The Lucan form of the sermon reflects and contributes to Luke’s overall concern with poverty and wealth. Jesus’ disciples may experience deprivation and persecution, but they are truly blessed. In vv. 27–36 Jesus gives the proper response to those who hate, reject, and insult his people (v. 22). His disciples are to love their enemies, do good to those who hate them; they are to bless those who curse them, to pray for those who mistreat them, and to turn the other cheek. The disciples are to be generous and giving with their resources and to be merciful, just as their heavenly Father is merciful.

In vv. 37–42 Jesus warns his disciples to take care in the way that they evaluate other people. The command not to judge others refers to fault-finding and criticism, but it should not be understood as prohibiting constructive criticism and assistance, as is verified by the humorous exaggeration concerning the speck and the plank (vv. 41–42). The sayings in vv. 39–40 refer to the necessity of proper preparation if the disciples are to be leaders. If they are blind then they cannot lead another, but when they are fully trained, they will be like their teacher (Jesus). Verses 43–45 illustrate metaphorically how people can be evaluated: Each tree is recognized by its own fruit.

Verses 46–49 draw the sermon to a close with an exhortation to obedience and with a parable contrasting the wise man who hears Jesus’ words and puts them into practice with the foolish man who hears Jesus’ words and does not put them into practice. This parable evokes a vivid picture of a flash flood that comes upon all without warning. Although some will be prepared, because they have obeyed the words of Jesus, others will not be prepared, and so will experience destruction, for they disregarded Jesus’ warning. Since the whole sermon seems directed to Jesus’ disciples, it is likely that this parable refers to his disciples as well. Thus understood, it is an exhortation to all disciples to hear and obey Jesus’ teachings and so remain firmly founded in the faith.