6:27-35 – Love your enemies
We know now that God has a great concern for the poor, for the hungry, for those in need; and a warning for all who are receiving their salvation banquet in this life already, while others go without. Followers of Jesus take care of the poor. Now Jesus continues to teach and beginning off he is teaching to those who will “listen.” Obviously after the Blessings and Woes section there are some who have turned Jesus OFF, and are not listening!
After taking care of the poor and needy, the followers of Jesus are to LOVE their ENEMIES. Then Jesus outlines what that would look like with four ways of putting this into practice. Each of these ways of practicing seems a bit outlandish if we were to actually put these into practice. The first couple are possible, though most of us are not to keen on actually blessing those who hate us, and we would grudgingly pray for someone who is abusing us. On 9/11 the Christian community in the United States was really taxed on this account, and we still are as we fight in Iraq, and Afghanistan. Jesus goes even further than just asking us to move from a place where we are grudgingly prayer for enemies. Next we are to be strong enough not only to not fight back when someone attacks us, but we are called to willingly take the abuse, and to give more opportunity for such (turning the cheek). Turning the cheek doesn’t mean here to forgive, but to provide an easy opportunity to be injured to the other person who is doing the offending. On the face of this it may seem as though this is a bit of reverse psychology, and possibly this may work, however, we know the end of this story and as Jesus did turn the other cheek he was killed. Of course it changed the course of human history, and that is Jesus’ point. Jesus wants us to be willing to change human history; sadly for us it could possibly mean death. The striking of the cheek was an expression of insult, and the turning of the cheek breaks that violence that could occur (ie. Watch a hockey game as to what happens when someone strikes the cheek!). There are few of us willing to allow ourselves to be subjected to such things. Martin Luther King, Jr. & Gandhi come to mind as a few who actually have, of course along with Jesus.
For the person stealing from us, we are called to give them more than they are stealing, and to not call it stealing!! Here is another place where Jesus words are immeasurably more challenging to us than we are comfortable with usually. Jesus does not want us to press charges against the other person, but actually it seems he wants us to practice forgiveness on the spot, and then to offer more than the person could have imagined, sounds like GRACE. Someone wants your coat; give them your whole outfit. Give to everyone who begs from you. And finally we have the “golden rule,” “do to others as you would have them do to you.”
Consider what the world would be like if we actually practiced the words in these few verses? What would it look like? What kinds of things in our society would disappear? What are the possibilities?
Jesus is calling upon his disciples to be different than the society around them. Sinners like those who like them, are good to those who are good to them, lend to those who can pay them back. Duh, the system of business and capitalism is built upon these things. They are not necessarily Christian, however. Jesus calls us to be different. Luke presents these in a way that makes Jesus assume that those who are still listening want to be better than those “sinners.” To see the irony in this statement you have to remember how Jesus has treated “those sinners?” He has eaten with them, & invites them to be disciples. Jesus doesn’t really want us to have an US/THEM mentality. He wants us to stop this kind of thinking and acting. The US/THEM mentality is designed to keep hate and violence going. Jesus basically takes what is the common piety among “good folk;” take care of family, take care of friends, take care of your community; charity begins at home; etc; and Jesus says we are called to do much more. This kind of piety is actually nothing! Jesus is going to show us what much more really is.
The differences lie in Loving our enemies, doing good (which translated here means going out of our way for the people we don’t like, and who don’t like us!!), and we are called to lend without any expectation of repayment (this one strikes at the heart of our business and capitalistic establishment, and if practiced would have prevented the depressions/recessions we have experienced). I say this being an Accounting major with an Economics minor!
There is a reward from Jesus for our following these instructions, and that is that we will “children of the most high.” Ultimately this is the way God behaves with us, and all the people of the world, and thus we would be following in His footsteps to lives as God lives with us. This is the nature of LOVE!
“the character of God dictates that we practice a love that is not limited by others’ responses to us,” (Culpepper, New Interpreters Bible, p. 147) Nor are we limited to acting only for those who act and behave in upright ways. We are given free reign to BE LOVING TO EVERYONE, just like God!! How often do we allow ourselves that kind of freedom?? What would that look like even on a small scale?
Jesus seems to be breaking the cycle of hate with these teachings, and to instruct us that in dealing with those who do not like, or even hate, our actions can actually help to change our feelings. Jesus never says to change our feelings, but to act toward those who are our enemies as if they were our friends. The cycle of violence can change, the cycle of hate can change, the cycle of retaliation and vengeance can change. Jesus says to change it you just stop practicing it! Instead practice LOVE and love will grow.
6:36-38 – Be Merciful, as God is Merciful
We are to imitate God in the way we relate to others. Jesus does suggest that Judgment is something reserved for God. In essence we are to even go beyond the “golden rule” here because Jesus is telling us to treat others the way we want God to treat us!! Don’t judge, don’t condemn --- because if you do you will be judged and condemned!! Instead, forgive and give, you will be forgiven and you will receive from the hand of God. Remember how the healings occurred. Jesus tells the person to stand, to put out your hand, and as they obeyed they were healed. Could this be the way forgiveness happens, as we practice forgiveness towards others forgiveness happens to us?
God will give to us the way an extremely generous person would. The measuring cup is first filled up, then pressed down to create room for more, then shaken to create room for more, then filled up to to the point of running over the brim. This is how we wish to receive from God, so therefore we are called to give our LOVE this extravagantly!! Just as someone in the marketplace may request that the seller use the buyer’s measure so that the buyer is not cheated, here Jesus says God will use the same measure we use towards others, with us. We get what we give.
“With what measure you measure it shall be measured back to you.” - Greek equivalent (Vinson, p.190).
Through these sections being linked together we get the impression that Luke is telling us that, “Oppression of the poor, materialism, and the presumption that problems can be settled by violence and force are all related. (Culpepper, p. 149). Jesus is providing a different answer to each of these.
6:39-42 – Teaching & Learning
The continuation here is a series of four parables to expand on the earlier section of being a disciple, and what it means, what it entails, and how we should go about it.
The first parable suggests the leader must be able to see ahead to be able to lead. If the leader can’t see ahead it isn’t going to work, and the leader must also be better qualified, have grown closer to the teachings of the teacher. It is not possible for us to become better than “the teacher” (Jesus), but the goal of discipleship is the base our lives upon Jesus’ life and teaching and to become “like” Jesus (not Mike). The leader must be more learned, closer to Jesus’ life and teaching than the student.
Next is the graphic description of what human beings typically do. We really enjoy pointing out other people’s faults, and problems. This parable connects to the earlier injunction about not judging others! We, all too often, spend our time telling others they should be better, when we ourselves are grossly hypocritical (log in our eye). The disciple of Jesus must be sincerely humble, aware of their own faults, their own failures, their own struggles, and only when truly working on yourself should be even dare suggest to someone else that they have a speck that they may want to work on! The disciple is ultimately deferential. This is the reason why support groups really only work with people who have struggled with the similar problem. Weight loss groups only work when the people in them recognize their struggles with weight and are truly humble and respectful towards those struggling with the very same issues. All other support groups work the same, Divorce, Grief, Alcoholics Anonymous, etc. The key to these groups is respect for people, respect for the struggles real human beings have, and a willingness to admit we fail and fail frequently.
6:43-49 – Walk the Talk – One is what One does
Jesus then further expands upon the job of faith work in discipleship. It doesn’t just involve removing those “logs,” but a transformation of the heart so that what we produce with our lives is the stuff of God, not ourselves. What we do and who we are are inseparably linked together. As a sinner we produce sin, as a transformed person by the grace of God we produce love, grace, peace. Ultimately this is the life of a disciple that our lives be transformed into a Christ-like life. In that Christ-like life there will be sacrifice for the sake of others.
Finally, Jesus suggests that discipleship really is the wise thing to do. He uses the building of a house with/without a foundation, and suggests to us which is wiser, which is better, which will withstand the storms of life? Obviously we all know which is better, wiser. In the wake of the earthquake in Haiti we need to realize that Jesus is not making a value judgment on the lives of those who build inadequate housing that crumble, but rather which is the wiser way of constructing a building. It is obvious from Haiti that a strong building, properly constructed is best, safest, etc. And for Jesus the same is true of the building of our lives. We need a good foundation, and Jesus is the foundation that we need! None of us will be able to choose what storms of life will come our way, but here Jesus is suggesting that whatever the storm we will need a good foundation for our lives, so we will not be lost in those storms. This too is evident in the survivors of Haiti, and those who are clinging to God, and the comfort and hope God is providing.
Just saying Jesus is Lord is not enough here. Our lives need to be transformed with this good foundation. We need to build on this foundation. Without it our words are empty and our actions will not produce the fruit that would be produced coming from the roots of a foundation in Jesus (mixing my metaphors here). Hearing Jesus and acting upon what we hear is important. They really go together. Hearing without doing is not helpful. It may be possible that doing without hearing may be helpful, and may draw someone into hearing.Ultimately discipleship requires a strong foundation which can help us to weather life and produce godly fruit and lead others with an immense sense of humility, love, and care. Jesus turns all the conventional wisdom on its head through the Sermon on the Plain, and calls his disciples to learn something different.
Sunday, January 31, 2010
Gospel of Luke Study – Chapter 6 (Part 1)
Chapter 6 continues the story from chapter 5 without any break between the two. The seeming linkage of all of these stories which began in chapter 5 are that they each begin with exactly the same wording in the Greek, “And it came to pass…” 5:1, 5:12, 5:17, 6:1, 6:12 – Are all translated into English in various bibles with “Once” or “One Day.” It is common in English writing to vary the words so as not to be redundant, though in Greek and Hebrew the redundancy is important to telling the story. We must remember that when these stories were written down they were not meant to be read, but actually meant to be heard. When you are telling a story for people to hear rather than read you want a lot of redundancy in order for the people listening to be able to follow along, and see the connections between the stories. There is a balance within this section (5:1-6:16). It is ultimately about discipleship. In the first section Simon (along with James & John) is called as a disciple, then two healing stories, then Levi is called. The movement is from healing & illness to healing & forgiving of sins. Also, the confrontations with the Pharisees grow through this section. After Levi the Pharisees question Jesus about fasting, and next their problem is with his observance of the Sabbath!
Chapter 6:1-11 – Two Sabbath Controversies
Jesus and his disciples were walking through a field, and his disciples picked some grain to eat along their way. According to the law this was not stealing and was allowed for those who were traveling so long as they didn’t harvest it with a sickle, thus taking more than they would need for immediate needs. It is interesting that the law provided travelers to eat along the way from the fields. The God of the Hebrews is very much concerned with hospitality to strangers! The problem here is in the violation of doing work on the Sabbath. Jesus combats them with scripture, and challenges their knowledge, “Haven’t you read…” This connection with David shows Jesus to be the descendent of David who has come, and who has authority similar (and even greater) to David. David set aside the rule regarding sacred bread; Jesus is setting aside the rule regarding sacred time (Sabbath). It seems in both instances human need (hunger) is allowed to supersede these rules, or at least provide exceptions. Second “Son of Man” statement and Jesus basically is saying to the Pharisees that he is in charge of the Sabbath, and can adjust the rules as he sees fit.
Now we move from satisfying the human need of hunger to satisfying the human need of healing on the Sabbath. Now the Pharisees and scribes are watching Jesus closely to see if he will break the Sabbath rules, he seems to do it all the time! Luke lets us know that the person’s “right” hand was withered. This hand was what one normally used to work, and greet others. The left hand was used for personal hygiene, and thus wasn’t to be presented publicly, but since his right hand was withered this possibly brought further shame upon the man. In the tradition it was allowed to heal on the Sabbath if it was a life threatening situation. Here, however, it is not life-threatening and so the situation is will Jesus break the rule or not. Jesus is teaching in the synagogue and it seems as if he is about to have an object lesson for all to see and learn. He places the man in front of everyone. Jesus lifts up a question that no one is asking. Is it lawful to do good or to do harm on the Sabbath? Save life or destroy it? That isn’t part of the rule! This question changes the subject that is in the Pharisees minds, which Jesus knows, and sets them off balance. Simeon had spoken that this child will reveal the thoughts of people’s hearts, and Jesus both knows what is in their hearts, and is doing the revealing!! This question links to the question Jesus asked of the Pharisees at the healing of the paralyzed man. Jesus is about to show that he is here to do good and standing in his way is standing in the way of God’s goodness that Jesus is bringing into the world. More than that, though, Jesus is here to SAVE LIFE. Standing against Jesus is destroying life, and of course that is exactly where the Pharisees are headed.
The question Jesus poses is both for Jesus to answer, which he will, but also for the Pharisees to answer -- in their observance of the Sabbath have they in fact been guilty of destroying life with their rules? How is this possible and how is this still possible today? What are our rules that we follow without regard to people? It seems Jesus places people above the rules, and in essence it seems that Jesus sees this placing of people as more important than the rules may actually be a fulfillment of the ultimate rules (10 commandments, and later Jesus top 2). Jesus is calling upon us to be about saving lives, especially on the Sabbath! The Pharisees aren’t following false rules, but those they believe to be faithful interpretations of God’s commandments. Jesus shows what the purpose behind these rules is, and thus what trumps the rules they are following. It doesn’t mean the rules they are following are wrong, instead, they are just following them without regard to something greater, and according to Jesus people outweigh the rules of the Sabbath.
The Pharisees do not respond to his question, and Jesus “looks” at all of them, and then goes about his business of saving life. Jesus asks for the hand to be made public (stretched out), and he heals with a word. The act of obedience as we have seen in other healings brings about the healing. At this healing the Pharisees are filled with fury (rage). Anger is the response to Jesus’ saving of a life. The Pharisees now are beginning to talk about what to “do” about Jesus. In Luke they aren’t quite plotting yet, but they are beginning to move in that direction.
Luke 6:12-16 – Choosing the Twelve Apostles
To date Jesus has been called people to be his disciples. Now he is going to choose a select few of them to be apostles. The inner group who will be taught the inner workings of “the son of man” so they will be able to carry forward this work when Jesus ascends. This work will be carried forward in the book of Acts of the Apostles. Here is where Luke begins his multiplication of ministry that will carry through both books. This ends the section on discipleship and gives us a clue as to what these Apostles are going to be doing, everything Jesus has been doing up to this point: healing (demons, illness), eating with sinners and outcasts, forgiving sins, saving life.
There is an obvious link between the 12 Apostles and the 12 tribes of Israel. The new wine needs new wineskins and these Apostles are the new skins for this new wine to be poured into and begin fermentation. Jesus chooses these, just as God chose the 12 tribes of Israel. This is so important Jesus goes off by himself to pray on a mountain. The mountain is a different place for Luke than it is for Matthew. In Luke it is for solitary communing with God, and for Jesus to be inculcated with God’s will prior to calling these 12 apostles. This is an important appointment, and requires all of Jesus to fulfill properly. No one else comes in the way of these decisions. The only other time Luke’s Jesus goes up to a mountain is in the Transfiguration. Prayer in Luke signifies important turning points.
Luke 6:17-49 – Jesus Instructs His Disciples/Apostles
Luke 6:17-19
Here is both a conclusion of the previous section and the beginning of the next. We conclude with everything Jesus has been doing up to this point. Large crowds of people are gathering because word of Jesus has spread around. They are coming to be healed, cured, released. Many are coming to him, thronging to him because of his powers, though it does say they had come to hear as well as to be healed. They are in this way humbling themselves before him, because of these great powers Jesus has displayed that he has. And it seems because of their eagerness, because of their belief that Jesus can do these things they seem to draw the power from him to them because of their eagerness. It doesn’t even say that Jesus wanted to heal, but that it was drawn out of him. This is why Jesus has come, but he has also come for greater than these kinds of healings, he has come for forgiveness of sin and the saving of life. He will now begin classes to teach this way of life to his disciples, and they will follow “me.”
The mountain for Luke is a special set apart place, and so for Jesus to teach the masses he comes down with his Apostles he has just chosen. Jesus is playing the Moses role in Luke’s telling. This teaching that follows is for the great crowds not just his inner circle of Apostles. There seem to be three groups now mentioned. We have the special hand picked Apostles, then the great crowd of disciples, and then a great multitude of people, reflecting differing levels of commitment to what is happening. Each of these are positively portrayed at this point. They have not come to test Jesus as the Pharisees had been doing, but to HEAR and be healed. Thus they are attentive to Jesus. There is a overarching (catholic, universal) sense to both this crowd and Jesus powers. The people have come from all over, all are reaching out to Jesus, and power is coming from Jesus to heal ALL.
Luke 6:20-49 - Sermon on the Plain
This is juxtaposed with Matthew’s Sermon on the Mount. They are quite similar, the pattern and flow is the same, with several additions and deletions. In Luke it is a much shorter, compact version. At this point Luke deviates from Mark (from 6:20-8:3), and places these as additions into the story he is telling. What Luke doesn’t have that Matthew does is a focus on the relationship between Jesus’ teachings and the law of God. Luke’s Jesus seems to focus more heavily on the relationship between the rich and poor, by not spiritualizing things, and by adding the woes. While it is clear that Luke is using some version of Mark, it isn’t clear about what other resources he is using. Obviously something similar to what Matthew uses, but they use them in different ways to help get across different ideas about Jesus. They are at the same time quite similar, and quite different.
Luke 6:20-26 – Blessings & Woes
In these we hear Jesus speaking to the “disciples,” thus taking a middle approach. Not just talking to the Apostles’, but not talking to the masses. The disciples are in the middle on the commitment scale. These words speak of conditions right NOW; Blessings to those who are poor, hungry, weeping, hated by others; Woes to those who are in a good condition NOW. The world sees this very much the opposite. It looks like those in the woes section are actually blessed, and those in the blessings section are cursed. Not so says Jesus, and this is the reversal that Jesus is bringing, which was proclaimed at this birth by so many people! God has a special concern for the poor and those who are in dire straits. The kingdom of God is bringing about a change. In this way Jesus is a continuation of the OT God who is the protector of the poor, the outcast, and the outsider. Ultimately Jesus is bringing into the picture the idea of the end of time, the eschatological feast for those who are in God’s favor, and Jesus is letting us know who is going to be seated at this table and who is not! The American Dream (are really a worldly dream) of comfort and ease of life is not what is receiving the blessings of Jesus!!
One of the major themes of Luke is the dangers of wealth. The wealthy are very short-sighted, and while it is thought that the wealth will bring comfort in the future (think pension / retirement) Jesus is telling us that the opposite is actually true! There is an inverse relationship between wealth and the kingdom of God! Luke will not leave the rich totally out. There is in fact hope, and that hope is Jesus, but as we see here first the rich need to hear what a pickle they (we) are in.
“Our pride and our ability to provide for ourselves have blocked the channels of blessing (from God).” (quote from p. 145, Culpepper, “New Interpreters Bible”)
Chapter 6:1-11 – Two Sabbath Controversies
Jesus and his disciples were walking through a field, and his disciples picked some grain to eat along their way. According to the law this was not stealing and was allowed for those who were traveling so long as they didn’t harvest it with a sickle, thus taking more than they would need for immediate needs. It is interesting that the law provided travelers to eat along the way from the fields. The God of the Hebrews is very much concerned with hospitality to strangers! The problem here is in the violation of doing work on the Sabbath. Jesus combats them with scripture, and challenges their knowledge, “Haven’t you read…” This connection with David shows Jesus to be the descendent of David who has come, and who has authority similar (and even greater) to David. David set aside the rule regarding sacred bread; Jesus is setting aside the rule regarding sacred time (Sabbath). It seems in both instances human need (hunger) is allowed to supersede these rules, or at least provide exceptions. Second “Son of Man” statement and Jesus basically is saying to the Pharisees that he is in charge of the Sabbath, and can adjust the rules as he sees fit.
Now we move from satisfying the human need of hunger to satisfying the human need of healing on the Sabbath. Now the Pharisees and scribes are watching Jesus closely to see if he will break the Sabbath rules, he seems to do it all the time! Luke lets us know that the person’s “right” hand was withered. This hand was what one normally used to work, and greet others. The left hand was used for personal hygiene, and thus wasn’t to be presented publicly, but since his right hand was withered this possibly brought further shame upon the man. In the tradition it was allowed to heal on the Sabbath if it was a life threatening situation. Here, however, it is not life-threatening and so the situation is will Jesus break the rule or not. Jesus is teaching in the synagogue and it seems as if he is about to have an object lesson for all to see and learn. He places the man in front of everyone. Jesus lifts up a question that no one is asking. Is it lawful to do good or to do harm on the Sabbath? Save life or destroy it? That isn’t part of the rule! This question changes the subject that is in the Pharisees minds, which Jesus knows, and sets them off balance. Simeon had spoken that this child will reveal the thoughts of people’s hearts, and Jesus both knows what is in their hearts, and is doing the revealing!! This question links to the question Jesus asked of the Pharisees at the healing of the paralyzed man. Jesus is about to show that he is here to do good and standing in his way is standing in the way of God’s goodness that Jesus is bringing into the world. More than that, though, Jesus is here to SAVE LIFE. Standing against Jesus is destroying life, and of course that is exactly where the Pharisees are headed.
The question Jesus poses is both for Jesus to answer, which he will, but also for the Pharisees to answer -- in their observance of the Sabbath have they in fact been guilty of destroying life with their rules? How is this possible and how is this still possible today? What are our rules that we follow without regard to people? It seems Jesus places people above the rules, and in essence it seems that Jesus sees this placing of people as more important than the rules may actually be a fulfillment of the ultimate rules (10 commandments, and later Jesus top 2). Jesus is calling upon us to be about saving lives, especially on the Sabbath! The Pharisees aren’t following false rules, but those they believe to be faithful interpretations of God’s commandments. Jesus shows what the purpose behind these rules is, and thus what trumps the rules they are following. It doesn’t mean the rules they are following are wrong, instead, they are just following them without regard to something greater, and according to Jesus people outweigh the rules of the Sabbath.
The Pharisees do not respond to his question, and Jesus “looks” at all of them, and then goes about his business of saving life. Jesus asks for the hand to be made public (stretched out), and he heals with a word. The act of obedience as we have seen in other healings brings about the healing. At this healing the Pharisees are filled with fury (rage). Anger is the response to Jesus’ saving of a life. The Pharisees now are beginning to talk about what to “do” about Jesus. In Luke they aren’t quite plotting yet, but they are beginning to move in that direction.
Luke 6:12-16 – Choosing the Twelve Apostles
To date Jesus has been called people to be his disciples. Now he is going to choose a select few of them to be apostles. The inner group who will be taught the inner workings of “the son of man” so they will be able to carry forward this work when Jesus ascends. This work will be carried forward in the book of Acts of the Apostles. Here is where Luke begins his multiplication of ministry that will carry through both books. This ends the section on discipleship and gives us a clue as to what these Apostles are going to be doing, everything Jesus has been doing up to this point: healing (demons, illness), eating with sinners and outcasts, forgiving sins, saving life.
There is an obvious link between the 12 Apostles and the 12 tribes of Israel. The new wine needs new wineskins and these Apostles are the new skins for this new wine to be poured into and begin fermentation. Jesus chooses these, just as God chose the 12 tribes of Israel. This is so important Jesus goes off by himself to pray on a mountain. The mountain is a different place for Luke than it is for Matthew. In Luke it is for solitary communing with God, and for Jesus to be inculcated with God’s will prior to calling these 12 apostles. This is an important appointment, and requires all of Jesus to fulfill properly. No one else comes in the way of these decisions. The only other time Luke’s Jesus goes up to a mountain is in the Transfiguration. Prayer in Luke signifies important turning points.
Luke 6:17-49 – Jesus Instructs His Disciples/Apostles
Luke 6:17-19
Here is both a conclusion of the previous section and the beginning of the next. We conclude with everything Jesus has been doing up to this point. Large crowds of people are gathering because word of Jesus has spread around. They are coming to be healed, cured, released. Many are coming to him, thronging to him because of his powers, though it does say they had come to hear as well as to be healed. They are in this way humbling themselves before him, because of these great powers Jesus has displayed that he has. And it seems because of their eagerness, because of their belief that Jesus can do these things they seem to draw the power from him to them because of their eagerness. It doesn’t even say that Jesus wanted to heal, but that it was drawn out of him. This is why Jesus has come, but he has also come for greater than these kinds of healings, he has come for forgiveness of sin and the saving of life. He will now begin classes to teach this way of life to his disciples, and they will follow “me.”
The mountain for Luke is a special set apart place, and so for Jesus to teach the masses he comes down with his Apostles he has just chosen. Jesus is playing the Moses role in Luke’s telling. This teaching that follows is for the great crowds not just his inner circle of Apostles. There seem to be three groups now mentioned. We have the special hand picked Apostles, then the great crowd of disciples, and then a great multitude of people, reflecting differing levels of commitment to what is happening. Each of these are positively portrayed at this point. They have not come to test Jesus as the Pharisees had been doing, but to HEAR and be healed. Thus they are attentive to Jesus. There is a overarching (catholic, universal) sense to both this crowd and Jesus powers. The people have come from all over, all are reaching out to Jesus, and power is coming from Jesus to heal ALL.
Luke 6:20-49 - Sermon on the Plain
This is juxtaposed with Matthew’s Sermon on the Mount. They are quite similar, the pattern and flow is the same, with several additions and deletions. In Luke it is a much shorter, compact version. At this point Luke deviates from Mark (from 6:20-8:3), and places these as additions into the story he is telling. What Luke doesn’t have that Matthew does is a focus on the relationship between Jesus’ teachings and the law of God. Luke’s Jesus seems to focus more heavily on the relationship between the rich and poor, by not spiritualizing things, and by adding the woes. While it is clear that Luke is using some version of Mark, it isn’t clear about what other resources he is using. Obviously something similar to what Matthew uses, but they use them in different ways to help get across different ideas about Jesus. They are at the same time quite similar, and quite different.
Luke 6:20-26 – Blessings & Woes
In these we hear Jesus speaking to the “disciples,” thus taking a middle approach. Not just talking to the Apostles’, but not talking to the masses. The disciples are in the middle on the commitment scale. These words speak of conditions right NOW; Blessings to those who are poor, hungry, weeping, hated by others; Woes to those who are in a good condition NOW. The world sees this very much the opposite. It looks like those in the woes section are actually blessed, and those in the blessings section are cursed. Not so says Jesus, and this is the reversal that Jesus is bringing, which was proclaimed at this birth by so many people! God has a special concern for the poor and those who are in dire straits. The kingdom of God is bringing about a change. In this way Jesus is a continuation of the OT God who is the protector of the poor, the outcast, and the outsider. Ultimately Jesus is bringing into the picture the idea of the end of time, the eschatological feast for those who are in God’s favor, and Jesus is letting us know who is going to be seated at this table and who is not! The American Dream (are really a worldly dream) of comfort and ease of life is not what is receiving the blessings of Jesus!!
One of the major themes of Luke is the dangers of wealth. The wealthy are very short-sighted, and while it is thought that the wealth will bring comfort in the future (think pension / retirement) Jesus is telling us that the opposite is actually true! There is an inverse relationship between wealth and the kingdom of God! Luke will not leave the rich totally out. There is in fact hope, and that hope is Jesus, but as we see here first the rich need to hear what a pickle they (we) are in.
“Our pride and our ability to provide for ourselves have blocked the channels of blessing (from God).” (quote from p. 145, Culpepper, “New Interpreters Bible”)
Monday, January 18, 2010
Gospel of Luke Study – Chapter 5
Chapter 4 showed what happens when someone is empowered by the Holy Spirit, God’s Spirit; Jesus can withstand the devil, Jesus can heal, Jesus can relieve people of the burden’s of demons. He has this power, however, it isn’t a magical power, but a power with a purpose, and that purpose is God’s purpose. “I must proclaim the good news of the kingdom of God to the other cities also; for I was sent for this purpose.” Now this purpose is about to be seen as Jesus moves out from the Synagogues, where he has been teaching, into the countryside to come into contact with “others,” who are not of the “inside” group, but are “outsiders” according to those in the Synagogues (churches).
Luke 5:1-11 – Jesus calls the first Disciples
Jesus now is not in the synagogue. In fact, he is back in Galillee, rather than Capernaum and Judea. The “Once” possibly signifies that this isn’t necessarily chronological in terms of time, however, what Luke is showing is that Jesus is going forth from Synagogue to Outsiders, this is the progression of Jesus in Luke.
“The crowds” are pressing him to teach them. The crowds want more from Jesus, and they do not care that he is not in the typical teaching location. In order to teach the crowds Jesus chooses to get into a boat? Does he not want them to try to throw him off a cliff like the crowds tried to do in Capernaum? Jesus has certainly seen that the fishermen are frustrated by their lack of catching any fish. Jesus is going to use this difficulty and the next miracle in order to translate his message to this group of people. The miracles are then actually a means to an end, not an end in themselves. Here certainly many fish are caught, and people will eat, but the importance here is to make Simon fully understand the importance of who Jesus is, and what Jesus is about to call him to do also.
Simon seems a bit perturbed, but has learned enough in his short time with Jesus, and the healing of his mother, that even though he has doubts he should listen to Jesus. But he doesn’t do so without at least a minor protest. Their catch of fish on momentous, their nets are breaking, they call other boats over, both boats are full and sinking. Jesus knows how to fish, knows where the fish are, and knows how to get them! This is a good guy to know! This is the first non-healing miracle. Jesus here shows he is beginning to bring a time of grace and abundance to the world.
Simon immediately understands what has just happened. He is in the presence of something greater than himself; his understanding is now beyond Jesus being just a miracle worker, and healer. Peter gets down on his knees, and utters the words all of us should utter in the presence of God, in prayer. If we get close to God we are in deep trouble, because “I am a sinful man!” What is the typical response to people when they are in the presence of God (angels), they are afraid. Jesus knows Simon has figured it out, and thus needs to set him at ease as the angels always do!
Jesus doesn’t contradict Simon; he doesn’t tell him he is not a sinful man. Jesus knows that Simon speaks truthfully, however, the call of Simon (nor anyone else) is not based upon Simon’s goodness, or anything else, but possibly in this instance simple obedience to listen to what Jesus said to do and to do it! This for Luke is the essence of discipleship. Listen to Jesus, do what he says, and follow!
James and John are mentioned here briefly as Simon’s partners, they do not enter into the story, but they do seem to be called along with Simon, or at least they think they are because they seem to follow also!! It seems there is a larger crowd who witnessed this, but the ones who are named appear to be the only ones called, or the only ones who think they are called. This leaves an interesting thought, would Jesus have taken anyone one who followed him after witnessing this event, as he seems to have taken James and John, and only 3 followed him after this?? “They” (Simon, James & John) left everything and followed Jesus. They left all the fish they caught, they families, their lives, etc.?? How willing are we to do this? Now it doesn’t say anything about them being married, so they probably just left their families like parents, brothers and sisters, etc. They are commissioned, taken away from their regular jobs, and given a new, though similar one.
Luke 5:12-16 – Jesus Cleanses a Leper
Leviticus 13-14 shows what the requirements under the law are regarding Leprosy: Examination by a priest; quarantine for 7 days; check by priest; extension of quarantine or clean. The person with leprosy must wear torn clothes, have disheveled hair, live alone or with other lepers, and if approached by someone they must shout out, “Unclean! Unclean!”
As Jesus approaches the Leper breaks from what he is supposed to do, obviously having heard about Jesus, and believes Jesus can heal him. This is more than what the priests could do. Jesus also breaks from what he is supposed to do (stay away from Lepers), and he reaches out his hand to touch the Leper. This is a problem because it was thought that if you touched a leper when you were clean, you would become unclean. Here the exact opposite happens. Jesus is able to touch and make clean! Jesus is even more powerful than Elisha, who needs Naaman to wash in the river 7 times. There is no waiting period, no seven days, the healing is instantaneous. Jesus then instructs him to go show himself to the priests, and make an offering for your healing. Jesus doesn’t want them to know how it took place before they pronounce him clean! Jesus still wants him to follow protocol with the temple priests.
The Leper is a prime example of “the poor” whom Jesus came to help, and his faith, his humility (similar to Simon kneeling earlier) before Jesus depending totally on God’s mercy and care. The Leper recognizes his need for God’s help, and he pleads for it! (Ask and you shall receive, Luke 11:9)
Now Jesus is even more famous, word spread, and many crowds come to Jesus. Jesus would take frequent breaks to separate by himself and pray.
Luke 5:17-26 – Healing of a Paralyzed Man (not a Paralytic)
Jesus is again teaching, and the Greek text only mentions the Pharisees and teachers of the law being in attendance. This is the first time they show up in the story. And they have come from all over the area. A number of firsts in this story: a specific charge is mentioned (blasphemy), first time faith and forgiveness of sins are introduced.
In this story we are going to show the difference between the previous healing of the leper, this paralyzed man, and the Pharisees and teachers of the law in attendance. The power of the Lord was with Jesus to heal those in attendance (namely the Pharisees and the teachers of the law). However, unlike the leper earlier they do not ask Jesus for healing. They are just sitting listening to him. He has power at the ready, but no one seeking yet. In steps people who are seeking healing from Jesus. They can’t get in through the doors because there are too many Pharisees and teachers of the law lounging around, not wanting healing, so they try the roof. The remove the tiles, & send their friend down to Jesus.
The focus of the story is on the men carrying the paralyzed man, and only shifts when Jesus turns to the paralyzed man. Jesus seems to see the faith of the men carrying the paralyzed man, not the paralyzed man faith, or at least it is unclear if the paralytic is included here. Jesus proclaims that the paralyzed man’s sins are forgiven. He doesn’t seem to actually do the forgiving, but seems to pronounce something that has already happened. Is this the healing they were seeking? The reader had assumed that the healing wanted was that the paralytic would be able to walk! Here the scribes and Pharisees have a problem. Healing is OK, however, forgiveness of sins crosses the line. Forgiving sins is God’s territory. The experts that are gathered around Jesus begin a discussion over Jesus proclamation, and it seems that Jesus knows that they are all having the same questioning going on in their hearts.
Jesus confronts them. Which is easier to say?? Here is a question that has multiple answers. First, theologically the Pharisees are saying that only God can forgive, so obviously it is harder to forgive sins. However, you can’t tell if someone’s sins are forgiven until the end of time, so no one can prove they are or aren’t. Practically speaking it is harder to say stand up and walk because it is very easy to verify if you have done what you have said. In truth the Pharisees are correct that only God can forgive, and Jesus is showing them that He is standing right in their midst!! To prove that he does the practically harder thing, and heals the paralytic so he can walk. Jesus again seems to proclaim something that has already happened. He doesn’t touch the paralyzed man, but says “take up your mat,” meaning the healing has occurred already, and the man can go! The paralyzed man obeys Jesus and takes his mat and heads out. This is obedience, and possibly if he hadn’t obeyed he wouldn’t have been healed. I wonder if this is the state of everyone who doesn’t know who Jesus is, who hasn’t heard the story, or is unwilling, or unable to believe that Jesus has the power to heal/forgive. The paralyzed man glorifies God. Everyone is amazed (seized by amazement), and all glorify God. The Pharisees, scribes, teachers of the law are filled with awe. Here we have the term “son of man” used for the first time. Whenever this term is used it seems to have an apocalyptic flavor, meaning that it is focused on the end times, judgment day.
Luke 5:27-39 – Call of Levi & his Banquet
Here we have tax collector who is called by Jesus to follow. Tax collectors have a bad reputation, not well liked in the Jewish community, and considered swindlers, cheat, who collude with the Roman government to take money from the Israelites. The call story is very short, and to the point, but Levi’s response is profound. He is called, and so he gets up and follows!! Jesus uses the same words that Elijah uses to call Elisha, “follow me.” There appears to be nothing of value to Levi to calling him, except his willing response. This is sheer grace. Levi would be the low of the low in terms of position in Israel. He would be despised as a great sinner, not worthy of eating at the table of a Pharisee and yet Jesus calls him to be a disciple!!!!!! Levi rises similarly to the way the paralyzed man rose when healed. Levi is healed/transformed as well.
Eating is very important to Luke, meals are a social gathering time, a time to pull together as a community, and to really get to know each other. The Pharisees had strict rules about dining, and what you do, and would not each with others who did not follow such rules. Jesus, in Luke, is practically always coming from meal, or going to a meal.
Levi responds to Jesus call by throwing a banquet, and as the fishermen were charged with fishing for people, Levi is already bringing them in. The Pharisees have a problem because Jesus seems to be eating and drinking with “sinners” without requiring repentance before sitting down with them. Jesus answers their charge with a proverb. The mission of those who are righteous (supposedly the Pharisees, or so they think) is redefined. It isn’t to stay righteous (and clean) by not associating with the sinners, but rather to live with the sinners, and thus transform them (making them clean) by living with them, touching them, and loving them!!! Repentance and transformation occurs, but is not the precondition for Jesus’ fellowship with sinners, but rather occurs specifically because Jesus is fellowshipping with sinners. This then calls all who are followers of Jesus to radically change our method of discipleship. We are not called to be separate from a sinful world, but to fully engage it with the full realization that we have the power of God at work in us, and because of this power by our associating with the world God will transform people. It calls us to be as inclusive as possible giving up our comforts, our ideas of what is good, our ideas of how things should be in the world.
Debate about Fasting??
Jesus is asked a question about fasting, and why the disciples of John, and the Pharisees fast, but Jesus’ disciples do not. Jesus relates the question to a wedding feast. This is a time of feasting not fasting; when Jesus leaves the fasting will commence. Then Jesus compares what he is bringing about to something new, coming into the old practices. They do not fit. The old practices do not jive with the newness that Jesus is ushering in. If Jesus’ new were to be used to patch up the old, then it wouldn’t work. Here is a commentary on those thinking that Jesus is here to fix up the broken relationship of the Israelites. Jesus is bringing something newer than that. This is not just a patch, but an entire transformation. The metaphor of the old/new wineskins is that new wine must receive a new wineskin (transformation, requires a fully renewed life to mature in). You can’t just put the new ways into the old skin, there must be a total transformation. The difficulty is that the old wine is a tonic and it placates those who drink it because it is good. The old wine is more expensive, is better tasting, and lull to sleep those who partake of it, and prevents them from being transformed into the newness that Jesus is bringing.
Luke 5:1-11 – Jesus calls the first Disciples
Jesus now is not in the synagogue. In fact, he is back in Galillee, rather than Capernaum and Judea. The “Once” possibly signifies that this isn’t necessarily chronological in terms of time, however, what Luke is showing is that Jesus is going forth from Synagogue to Outsiders, this is the progression of Jesus in Luke.
“The crowds” are pressing him to teach them. The crowds want more from Jesus, and they do not care that he is not in the typical teaching location. In order to teach the crowds Jesus chooses to get into a boat? Does he not want them to try to throw him off a cliff like the crowds tried to do in Capernaum? Jesus has certainly seen that the fishermen are frustrated by their lack of catching any fish. Jesus is going to use this difficulty and the next miracle in order to translate his message to this group of people. The miracles are then actually a means to an end, not an end in themselves. Here certainly many fish are caught, and people will eat, but the importance here is to make Simon fully understand the importance of who Jesus is, and what Jesus is about to call him to do also.
Simon seems a bit perturbed, but has learned enough in his short time with Jesus, and the healing of his mother, that even though he has doubts he should listen to Jesus. But he doesn’t do so without at least a minor protest. Their catch of fish on momentous, their nets are breaking, they call other boats over, both boats are full and sinking. Jesus knows how to fish, knows where the fish are, and knows how to get them! This is a good guy to know! This is the first non-healing miracle. Jesus here shows he is beginning to bring a time of grace and abundance to the world.
Simon immediately understands what has just happened. He is in the presence of something greater than himself; his understanding is now beyond Jesus being just a miracle worker, and healer. Peter gets down on his knees, and utters the words all of us should utter in the presence of God, in prayer. If we get close to God we are in deep trouble, because “I am a sinful man!” What is the typical response to people when they are in the presence of God (angels), they are afraid. Jesus knows Simon has figured it out, and thus needs to set him at ease as the angels always do!
Jesus doesn’t contradict Simon; he doesn’t tell him he is not a sinful man. Jesus knows that Simon speaks truthfully, however, the call of Simon (nor anyone else) is not based upon Simon’s goodness, or anything else, but possibly in this instance simple obedience to listen to what Jesus said to do and to do it! This for Luke is the essence of discipleship. Listen to Jesus, do what he says, and follow!
James and John are mentioned here briefly as Simon’s partners, they do not enter into the story, but they do seem to be called along with Simon, or at least they think they are because they seem to follow also!! It seems there is a larger crowd who witnessed this, but the ones who are named appear to be the only ones called, or the only ones who think they are called. This leaves an interesting thought, would Jesus have taken anyone one who followed him after witnessing this event, as he seems to have taken James and John, and only 3 followed him after this?? “They” (Simon, James & John) left everything and followed Jesus. They left all the fish they caught, they families, their lives, etc.?? How willing are we to do this? Now it doesn’t say anything about them being married, so they probably just left their families like parents, brothers and sisters, etc. They are commissioned, taken away from their regular jobs, and given a new, though similar one.
Luke 5:12-16 – Jesus Cleanses a Leper
Leviticus 13-14 shows what the requirements under the law are regarding Leprosy: Examination by a priest; quarantine for 7 days; check by priest; extension of quarantine or clean. The person with leprosy must wear torn clothes, have disheveled hair, live alone or with other lepers, and if approached by someone they must shout out, “Unclean! Unclean!”
As Jesus approaches the Leper breaks from what he is supposed to do, obviously having heard about Jesus, and believes Jesus can heal him. This is more than what the priests could do. Jesus also breaks from what he is supposed to do (stay away from Lepers), and he reaches out his hand to touch the Leper. This is a problem because it was thought that if you touched a leper when you were clean, you would become unclean. Here the exact opposite happens. Jesus is able to touch and make clean! Jesus is even more powerful than Elisha, who needs Naaman to wash in the river 7 times. There is no waiting period, no seven days, the healing is instantaneous. Jesus then instructs him to go show himself to the priests, and make an offering for your healing. Jesus doesn’t want them to know how it took place before they pronounce him clean! Jesus still wants him to follow protocol with the temple priests.
The Leper is a prime example of “the poor” whom Jesus came to help, and his faith, his humility (similar to Simon kneeling earlier) before Jesus depending totally on God’s mercy and care. The Leper recognizes his need for God’s help, and he pleads for it! (Ask and you shall receive, Luke 11:9)
Now Jesus is even more famous, word spread, and many crowds come to Jesus. Jesus would take frequent breaks to separate by himself and pray.
Luke 5:17-26 – Healing of a Paralyzed Man (not a Paralytic)
Jesus is again teaching, and the Greek text only mentions the Pharisees and teachers of the law being in attendance. This is the first time they show up in the story. And they have come from all over the area. A number of firsts in this story: a specific charge is mentioned (blasphemy), first time faith and forgiveness of sins are introduced.
In this story we are going to show the difference between the previous healing of the leper, this paralyzed man, and the Pharisees and teachers of the law in attendance. The power of the Lord was with Jesus to heal those in attendance (namely the Pharisees and the teachers of the law). However, unlike the leper earlier they do not ask Jesus for healing. They are just sitting listening to him. He has power at the ready, but no one seeking yet. In steps people who are seeking healing from Jesus. They can’t get in through the doors because there are too many Pharisees and teachers of the law lounging around, not wanting healing, so they try the roof. The remove the tiles, & send their friend down to Jesus.
The focus of the story is on the men carrying the paralyzed man, and only shifts when Jesus turns to the paralyzed man. Jesus seems to see the faith of the men carrying the paralyzed man, not the paralyzed man faith, or at least it is unclear if the paralytic is included here. Jesus proclaims that the paralyzed man’s sins are forgiven. He doesn’t seem to actually do the forgiving, but seems to pronounce something that has already happened. Is this the healing they were seeking? The reader had assumed that the healing wanted was that the paralytic would be able to walk! Here the scribes and Pharisees have a problem. Healing is OK, however, forgiveness of sins crosses the line. Forgiving sins is God’s territory. The experts that are gathered around Jesus begin a discussion over Jesus proclamation, and it seems that Jesus knows that they are all having the same questioning going on in their hearts.
Jesus confronts them. Which is easier to say?? Here is a question that has multiple answers. First, theologically the Pharisees are saying that only God can forgive, so obviously it is harder to forgive sins. However, you can’t tell if someone’s sins are forgiven until the end of time, so no one can prove they are or aren’t. Practically speaking it is harder to say stand up and walk because it is very easy to verify if you have done what you have said. In truth the Pharisees are correct that only God can forgive, and Jesus is showing them that He is standing right in their midst!! To prove that he does the practically harder thing, and heals the paralytic so he can walk. Jesus again seems to proclaim something that has already happened. He doesn’t touch the paralyzed man, but says “take up your mat,” meaning the healing has occurred already, and the man can go! The paralyzed man obeys Jesus and takes his mat and heads out. This is obedience, and possibly if he hadn’t obeyed he wouldn’t have been healed. I wonder if this is the state of everyone who doesn’t know who Jesus is, who hasn’t heard the story, or is unwilling, or unable to believe that Jesus has the power to heal/forgive. The paralyzed man glorifies God. Everyone is amazed (seized by amazement), and all glorify God. The Pharisees, scribes, teachers of the law are filled with awe. Here we have the term “son of man” used for the first time. Whenever this term is used it seems to have an apocalyptic flavor, meaning that it is focused on the end times, judgment day.
Luke 5:27-39 – Call of Levi & his Banquet
Here we have tax collector who is called by Jesus to follow. Tax collectors have a bad reputation, not well liked in the Jewish community, and considered swindlers, cheat, who collude with the Roman government to take money from the Israelites. The call story is very short, and to the point, but Levi’s response is profound. He is called, and so he gets up and follows!! Jesus uses the same words that Elijah uses to call Elisha, “follow me.” There appears to be nothing of value to Levi to calling him, except his willing response. This is sheer grace. Levi would be the low of the low in terms of position in Israel. He would be despised as a great sinner, not worthy of eating at the table of a Pharisee and yet Jesus calls him to be a disciple!!!!!! Levi rises similarly to the way the paralyzed man rose when healed. Levi is healed/transformed as well.
Eating is very important to Luke, meals are a social gathering time, a time to pull together as a community, and to really get to know each other. The Pharisees had strict rules about dining, and what you do, and would not each with others who did not follow such rules. Jesus, in Luke, is practically always coming from meal, or going to a meal.
Levi responds to Jesus call by throwing a banquet, and as the fishermen were charged with fishing for people, Levi is already bringing them in. The Pharisees have a problem because Jesus seems to be eating and drinking with “sinners” without requiring repentance before sitting down with them. Jesus answers their charge with a proverb. The mission of those who are righteous (supposedly the Pharisees, or so they think) is redefined. It isn’t to stay righteous (and clean) by not associating with the sinners, but rather to live with the sinners, and thus transform them (making them clean) by living with them, touching them, and loving them!!! Repentance and transformation occurs, but is not the precondition for Jesus’ fellowship with sinners, but rather occurs specifically because Jesus is fellowshipping with sinners. This then calls all who are followers of Jesus to radically change our method of discipleship. We are not called to be separate from a sinful world, but to fully engage it with the full realization that we have the power of God at work in us, and because of this power by our associating with the world God will transform people. It calls us to be as inclusive as possible giving up our comforts, our ideas of what is good, our ideas of how things should be in the world.
Debate about Fasting??
Jesus is asked a question about fasting, and why the disciples of John, and the Pharisees fast, but Jesus’ disciples do not. Jesus relates the question to a wedding feast. This is a time of feasting not fasting; when Jesus leaves the fasting will commence. Then Jesus compares what he is bringing about to something new, coming into the old practices. They do not fit. The old practices do not jive with the newness that Jesus is ushering in. If Jesus’ new were to be used to patch up the old, then it wouldn’t work. Here is a commentary on those thinking that Jesus is here to fix up the broken relationship of the Israelites. Jesus is bringing something newer than that. This is not just a patch, but an entire transformation. The metaphor of the old/new wineskins is that new wine must receive a new wineskin (transformation, requires a fully renewed life to mature in). You can’t just put the new ways into the old skin, there must be a total transformation. The difficulty is that the old wine is a tonic and it placates those who drink it because it is good. The old wine is more expensive, is better tasting, and lull to sleep those who partake of it, and prevents them from being transformed into the newness that Jesus is bringing.
Gospel of Luke Study – Chapter 5 - Vicar Peter M. Horn, Seminary Intern
As Jesus continues with his ministry, we see more interaction on a personal level, moving out of the synagogues and into the countryside. We learn of Jesus’ disciples, their call stories, who they were, and how that relates to their new vocations. Two groups of people begin to surface. The first we see is the “outsiders.” These people respond to Jesus with openness and willingness to serve. The fishermen and the other sinners to follow are the objects of God’s grace and whom Jesus heals and dwells with in his ministry. The second group is the “insiders.” These are religious officials respond to Jesus with suspicion and hostility.
Luke 5:1-11 – Jesus Calls the First Disciples
Again, we see the appropriate response to the ministry of Jesus. Simon (Peter) is the example we are to follow while we are on this earthly journey. His obedience is a response similar to that of Mary in the earlier chapters of Luke, as well as the other players in the story around the births of John and Jesus. Here Luke adds more than just a song to the mix, but an action as well to give us an example. Simon, James, and John “left everything and followed.” Just as simple as that, the gospel does not add anything more. They left their boats, their nets, their family, and the boats full of fish!
Jesus is also being followed by a large crowd and shows the amazement of what Jesus is saying and what he is doing and he does not even have disciples yet! This chapter begins with a wide view of what is going on. This shows us the popularity of Jesus’ words. The use of the first word in the chapter, “once,” implies that this was a typical scene in Jesus’ ministry. Jesus uses the boats on the shore to address the crowd, which sets the stage for the interaction between Simon, who we have already encountered, and Jesus.
The vision of the story narrows in verse 4 from the crowd to Peter’s conversation with Jesus. Jesus’ instructions to Peter are out of the ordinary. The nets being used were only good at night when the fish could not see them, so fishing with them in day light would produce no fish. Even so, Peter obeys and casts the nets. This obedience, along with Peter referring to Jesus as “master,” shows Peter’s recognition of Jesus’ power and the change in leadership and authority roles. This leads Peter to his profession of faith. “Go away from me, Lord, for I am a sinful man!” This contrasts the story of the people of Nazareth who wanted Jesus for their own. Instead, Peter feels unworthy. Yet, Peter later becomes one of the leaders of the early church, as well as John and James. This confession of Peter being a sinful man begins Jesus’ ministry of forgiveness and his reputation of a “friend of sinners.”
Jesus uses the famous words of discipleship “from now on you will be catching people.” This word “catching” can also be translated as “capture alive” or “spare life.” Here we see the nuance of catching fish to die to sell at a market to that of catching people to free them from the bonds of sin and death. Peter, James, and John will no longer be fishermen; they leave their vocation and their socioeconomic status behind.
“Do not be afraid.” We have seen these words before from the Angelic Proclamation of Jesus’ birth to Mary and later to the Shepherds. Something special has happened here. God has been revealed to Peter, James, and John in catching of fish and the change in vocation. When the world seemed to be turning on its head, God’s words of comfort come again…“do not be afraid.”
Luke 5:12-16 – Jesus Cleanses a Leper
Again, this section begins with the word “once.” This shows us that healing, similar to what took place in chapter 4, is a common theme in Jesus’ ministry. There are many hands on ministry opportunities occurring in the first few chapters of Jesus’ ministry and there is more to come.
We have seen much of the healing and cleansing ministry already in chapters 4 and 5 and Luke presents the events in a similar fashion. Using similar words or phrases, we can see how the events connect with each other. The use of the words “once,” “one of the cities,” bowed, “Lord,” stretched out his hand/touched, a disease or demon “departs,” growing reputation, combination of word and deed, and wilderness. With this format, Jesus is reminding us of his reading while in Nazareth and compares himself to Elisha (4:27). This shows us that Jesus’ mission is proceeding as promised and we see the characteristics of Jesus’ mission as these patterns are repeated.
After the leprosy left the man, Jesus gives his usual command to not tell anyone. Just as Jesus silenced the demons in the last chapter, here again Jesus is keeping his identity secret. Action was not stopped, however, as Jesus tells the man to go to the priest and give an offering and a testimony. We are not told that the man talked about his experience of healing but we are told that the word about Jesus spread abroad and more people and more diseased people came to him.
Again, Jesus, instead of staying, takes time for himself. There are many people coming to see Jesus but he takes time away to be apart and to pray. This is the first occasion that we are told about him retreating to pray. The next comes in 6:12, when he leaves the crowd again for rest but also for the decision of naming the twelve disciples. The third one is in 9:28, just before the transfiguration when Jesus shows himself to be the Son of God to Peter, James, and John. Prayer in secluded places is a pattern for Jesus, just as healing is. Taking time for himself where he is strengthened for his divine service.
Luke 5:1-11 – Jesus Calls the First Disciples
Again, we see the appropriate response to the ministry of Jesus. Simon (Peter) is the example we are to follow while we are on this earthly journey. His obedience is a response similar to that of Mary in the earlier chapters of Luke, as well as the other players in the story around the births of John and Jesus. Here Luke adds more than just a song to the mix, but an action as well to give us an example. Simon, James, and John “left everything and followed.” Just as simple as that, the gospel does not add anything more. They left their boats, their nets, their family, and the boats full of fish!
Jesus is also being followed by a large crowd and shows the amazement of what Jesus is saying and what he is doing and he does not even have disciples yet! This chapter begins with a wide view of what is going on. This shows us the popularity of Jesus’ words. The use of the first word in the chapter, “once,” implies that this was a typical scene in Jesus’ ministry. Jesus uses the boats on the shore to address the crowd, which sets the stage for the interaction between Simon, who we have already encountered, and Jesus.
The vision of the story narrows in verse 4 from the crowd to Peter’s conversation with Jesus. Jesus’ instructions to Peter are out of the ordinary. The nets being used were only good at night when the fish could not see them, so fishing with them in day light would produce no fish. Even so, Peter obeys and casts the nets. This obedience, along with Peter referring to Jesus as “master,” shows Peter’s recognition of Jesus’ power and the change in leadership and authority roles. This leads Peter to his profession of faith. “Go away from me, Lord, for I am a sinful man!” This contrasts the story of the people of Nazareth who wanted Jesus for their own. Instead, Peter feels unworthy. Yet, Peter later becomes one of the leaders of the early church, as well as John and James. This confession of Peter being a sinful man begins Jesus’ ministry of forgiveness and his reputation of a “friend of sinners.”
Jesus uses the famous words of discipleship “from now on you will be catching people.” This word “catching” can also be translated as “capture alive” or “spare life.” Here we see the nuance of catching fish to die to sell at a market to that of catching people to free them from the bonds of sin and death. Peter, James, and John will no longer be fishermen; they leave their vocation and their socioeconomic status behind.
“Do not be afraid.” We have seen these words before from the Angelic Proclamation of Jesus’ birth to Mary and later to the Shepherds. Something special has happened here. God has been revealed to Peter, James, and John in catching of fish and the change in vocation. When the world seemed to be turning on its head, God’s words of comfort come again…“do not be afraid.”
Luke 5:12-16 – Jesus Cleanses a Leper
Again, this section begins with the word “once.” This shows us that healing, similar to what took place in chapter 4, is a common theme in Jesus’ ministry. There are many hands on ministry opportunities occurring in the first few chapters of Jesus’ ministry and there is more to come.
We have seen much of the healing and cleansing ministry already in chapters 4 and 5 and Luke presents the events in a similar fashion. Using similar words or phrases, we can see how the events connect with each other. The use of the words “once,” “one of the cities,” bowed, “Lord,” stretched out his hand/touched, a disease or demon “departs,” growing reputation, combination of word and deed, and wilderness. With this format, Jesus is reminding us of his reading while in Nazareth and compares himself to Elisha (4:27). This shows us that Jesus’ mission is proceeding as promised and we see the characteristics of Jesus’ mission as these patterns are repeated.
After the leprosy left the man, Jesus gives his usual command to not tell anyone. Just as Jesus silenced the demons in the last chapter, here again Jesus is keeping his identity secret. Action was not stopped, however, as Jesus tells the man to go to the priest and give an offering and a testimony. We are not told that the man talked about his experience of healing but we are told that the word about Jesus spread abroad and more people and more diseased people came to him.
Again, Jesus, instead of staying, takes time for himself. There are many people coming to see Jesus but he takes time away to be apart and to pray. This is the first occasion that we are told about him retreating to pray. The next comes in 6:12, when he leaves the crowd again for rest but also for the decision of naming the twelve disciples. The third one is in 9:28, just before the transfiguration when Jesus shows himself to be the Son of God to Peter, James, and John. Prayer in secluded places is a pattern for Jesus, just as healing is. Taking time for himself where he is strengthened for his divine service.
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