We have learned that the foundation that needs to be built in our lives is one that will withstand the storms of life. The Word of God is that foundation, Jesus is that foundation, and his calling to give, forgive, and love are the keys to that foundation, and keep that foundation cleaved to the rock.
7:1-10 – Healing of the Centurion’s Servant
The transition here is that after Jesus had finished speaking he moves into Capernaum (gentile territory). What did Jesus do earlier in Capernaum? This Centurion has a slave whom he seems to care for and he has heard the stories about Jesus, very possibly from Jesus’ earlier foray into Capernaum. He sends a contingent of people to help pave the way for Jesus to want to help. This group appeals to Jesus with the fact that this soldier has been very helpful to Jesus’ people. He has even built the synagogue for us. Here we may have the idea that this first group owes the Centurion something, and may feel some compunction to do this for the Centurion. However, never does Jesus react as if this is anything other than an honorable request on the part of all parties involved.
Jesus now is given the opportunity to put into practice what he has just taught, and he again will go further. The Centurion is a Roman soldier, the occupying force of Palestine. We have two strong forces at work here. First, we have the Roman Empire and their claim to being all powerful. Second, we have Jesus and his claim that the Kingdom of God is all powerful. How each is lived out is totally different however. The above chapter outlined how God’s power is made evident: Healing; Giving away, forgiving, loving others especially enemies. The Roman’s power is made evident by taking over countries; oppressing the people if they don’t do what you tell them. The Centurion makes this clear in his statement that he is a man under authority who is also in authority. This is the world of the Roman Empire someone in authority tells you to jump, you jump! It is clear that this Centurion believes Jesus has the authority to heal.
The Centurion’s respect for Jesus and his faith is shown by him sending the second delegation. Jesus seems fully ready willing and able to come to the man’s house, but it would certainly put him in hot water again with the authorities. Jesus never seems to care, but the Centurion understands the political forces at work. This second group, friends, tells Jesus that he doesn’t have to make the trek, his word will be enough. “I am not worth to have you come under my roof…Only speak the word, and let my servant be healed.” In this statement there is humility, faith in Jesus’ abilities, understanding of the power of the WORD of someone in authority. When you have real authority saying the WORD is all that is needed!!
This isn’t a healing story really. This is a story about much more. Faith is found in other places not just in those who are a part of the disciples, the people of God, or those on the inside. This man’s faith far exceeded anything Jesus has experienced. The story never even says Jesus healed the servant. In fact, it seems as though the humility and the belief in Jesus’ power is enough to effect the healing. The humility may go as far as to know Jesus has the power, but also he needs to have the desire (the will) to do so. The appeal to Jesus was to ask for Jesus to turn his heart toward this servant for the healing. The appeal is so humble that Jesus is actually “amazed,” this is the first and only time this happens!!
But it is important to note that at the end Jesus doesn’t end up playing into the games of owing each other something. In our world when someone does something for us we typically feel indebted to them, and feel compelled that we must return the favor one day. This is played out even further by others holding those things over our heads. The sending of the first group could be interpreted like that, though the story doesn’t carry that concept forward. Jesus, however, doesn’t require anything of the Centurion after the healing, he just moves on.
7:11-17 – The Raising of the Widow’s Son
We have just witnessed the power of Jesus’ word to heal over a distance. Now Jesus word is so powerful not only can it heal over a long distance, but Jesus’ Word can reach into the depths of the place of the dead (gehena) and raise someone from the dead. You thought that after the last story Jesus was powerful, and had authority from God. In this story for the first time the narrator (Luke) calls Jesus, “the Lord.” We learned from the last story that Jesus has authority, and now you can see the extent of Jesus’ authority!! This is the beginning of Jesus reaching into the depths of the place of the dead.
In the literary playing out of this story we have two processions that meet. In Jesus’ procession he is leading the crowd and his disciples. In the other procession leading the way is the dead man, followed by his mother, and the mourners. One is a procession of life, the other a procession of death. Jesus has compassion for those in the procession of death, and he changes their circumstances. Not too different than when he touched the leper and healed him, changing his condition. Coming in contact with Jesus (or even just Jesus’ word) is to have yourself healed, transformed, and possibly a new life given to you!
This is a story that truly depicts Jesus as Elijah, which ultimately is the statement from the crowd after the healing. So far we have heard of Elijah in Chapter 1 where Elijah’s spirit is going before John the Baptist. Then chapter 4 Jesus uses Elijah’s healing of a widow to show that God cares for the outsiders. Its very possible that there was a debate in the early church between John’s disciples and Jesus’ disciples about which one was the one. Luke is trying to clarify that debate, and he will do so more clearly in the next part.
7:18-35 – The John / Jesus Debate
In this story it is clear that John’s disciples have been scouting out about Jesus. They are following him, seeing what he is doing and now they report back to John. John is upfront and sends two directly to Jesus to ask the question. Luke reports that they are sent to “the Lord.” Luke knows who Jesus is, we know who Jesus is, and it is going to be plainly obvious to John once his disciples return with the reports about what Jesus is doing. It is almost comical the way this is set up. Jesus has just finished doing everything that has been previously prophesied about him by the various prophets in Luke’s story. John’s question makes us go back to Jesus’ baptism, and be reminded that John was put in prison right before Luke tells us of Jesus’ baptism. Was John not there, and so John didn’t see the dove descend, and didn’t hear the voice from heaven. Jesus responds with six prophetic activities that he has been involved in.
John’s question could be because Jesus is not what he was expecting. John preached fire and brimstone. John was passionate about fasting, humility, repentance, etc. The Pharisees complain that Jesus disciples aren’t like John’s disciples. It seems as if John and Jesus are not on the same team really, yet they are. The last blessing Jesus announces is on those who don’t take offense at Jesus. Yet, the Pharisees and scribes are taking offense, and anyone throughout this Gospel who doesn’t like outsiders, who doesn’t like sinners treated like the righteous ones, who doesn’t think its fair that sinners are treated like sons/daughters. There is a lot for us to take offense at in Luke’s Jesus, and we frequently do!! Where do we take offense at what Jesus does??
7:24-35 – Explanation of John the Baptist to Jesus’ disciples
At this point Jesus speaks to his followers about who John the Baptist is. Luke here may be trying to smooth over the relationships between the disciples of John the Baptist, and the disciples of Jesus. We can hear in the background the same problem Paul discovered in Corinth when the disciples of each of the apostles were arguing, and boasting of who they were following. “What I mean is that each of you says, “I belong to Paul,” or “I belong to Apollos,” or “I belong to Cephas,” or “I belong to Christ.” (1 Cor 1:12) Jesus begins by asking three questions, which each successively have inadequate answers, and the inadequacy heightens, even as the answers move toward the affirmative. He seems to be talking with the crowds who went out to see John in the wilderness, but these have left following John, and are following Jesus now. Jesus is basically lifting up their viewpoint of John. Jesus doesn’t want animosity among the disciples. He points out no one is greater than John in this world.
The three questions kind of pose different things we human beings are interested in following. First, a reed shaken by the wind, think of politicians who change their viewpoints based on the prevailing viewpoints in the crowds. This obviously is not John the Baptist. Second, we are frequently hung up on following the powerful, the wealthy, for no other reason than their power and wealth not having anything to do with what they stand for. Third, people do actually follow prophets, but this is even a poor descriptor of John the Baptist. John is much more!! Jesus even is including himself in his praise of John. Jesus is one born of a woman. “Jesus is not too proud to take his place at the feet of God’s greatest prophet.” (Vinson, p. 227). John has done his job with perfect devotion, and has prepared the way remarkably well. The blessing Jesus gave earlier to John was not just that no one take offense, but that no one “stumble” over Jesus. Meaning that John could continue to do what his calling was. He was doing a good job!!
The last two verses describe how those who were Baptized by John are moving from begin John’s disciples to being Jesus’ disciples which according to Jesus here is the natural progression, and is actually what John’s baptism was preparing them for, but the Pharisees and lawyers are rejecting God, by rejecting John & Jesus.
Jesus then goes off on a tangent to describe humanity’s problems in wanting leaders to do our bidding. Neither John nor Jesus are going to do what is expected of them. They seem contradictory but they are not. One is preparing the world for the other. We, however, seem to complain about both, which is contradictory. John & Jesus are on the same team, and following means accepting both.
Luke 7:36-50 – Responses to Jesus – (Very Important Story)
Jesus not only eats with sinners and tax collectors but here we see Jesus eating with Pharisees. Indeed, the Lukan Jesus love to eat, and loves banquets!! Prior to this story we know Jesus is a prophet and more than a prophet. Luke has started calling him LORD, so the Pharisees question of Jesus is obviously in the negative. Jesus is a prophet, he knows exactly who is touching him, and taking care of him, and it isn’t Simon (who should have been doing so, since we are in Simon’s house). Jesus also knows who Simon is!!
The parable Jesus uses lifts up the fact that when we realize we are forgiven much, we tend to love much. When we don’t realize we are forgiven much, we tend not to love too much. The example of the woman here shows that she recognizes how much God has forgiven her, and she is showing love to Jesus because of this gift to her. The Pharisee has not had that realization yet, and so is still judging and condemning. Our challenge is to make sure we are not blind to our own need for forgiveness the way the Pharisee seems to be.
Faith in this instance is sheer humility and an acknowledgement that we have great sins which we bring to the cross of Christ, and as we love greatly such sins will be forgiven. A question for ourselves is how often are we scandalized by the forgiveness Jesus offers to others? When we are scandalized by this, we are not humbling ourselves to realize just how much our own sins have cost Jesus!
Monday, February 8, 2010
Sunday, January 31, 2010
Gospel of Luke Study – Chapter 6 (Part 2)
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.
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.
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.
Friday, December 11, 2009
Gospel of Luke Study – Chapter 4
Following Jesus’ Baptism we know of Jesus’ parentage in two ways. First, we know he was the son of Joseph & Mary, and in the line of David, which is the line of the Messiah. Second, we know that this is God’s son, conceived through the Holy Spirit coming upon Mary, named at birth by the name given by the Angel Gabriel, at his Baptism the Holy Spirit descends upon him (God’s Spirit) and the voice of God is heard proclaiming that Jesus is HIS son!! This is the final step towards our understanding of Jesus as God’s son. In the world then the main way people knew you were the father of a child is by your naming the child, and by your public confirmation that this is your son/daughter. Otherwise, it was impossible to really confirm parentage of the father. No DNA tests back then.
Luke 4:1-13 – Temptation in the Wilderness
Now Jesus is sent off for training. He is old enough to go into his mission. He has been commissioned by God. He now needs to be toughened up, or we need to see that Jesus can handle everything that Luke has built up for him to this point. Jesus, as a figure in a story, has been lauded beyond our imagination. He has big shoes to fill. How is he going to be able to do everything everyone has said he is going to do?? He needs to learn to rely on the Holy Spirit, to trust in this Spirit that is with him. We will see Jesus relying on the Spirit in sparing with the enemies of God, and even while these enemies are cunning in themselves Jesus with the Spirit will easily overcome their temptations. This part of the story is crucial for us as readers to get the sense that Jesus can do what has been said about him, and that his life is one that his followers can follow, but in following we must learn to rely on that same Spirit rather than being overcome with our own emotion, fear, and anxiety in the face of sin and evil!! We will see starting with this story that Jesus never shirks away from sin/evil, but rather always engages it, and almost befriends it (while never condoning), and transforms it in people’s lives so that the sin/evil is separated from the humanity. Luke begins with this story to show the role of the Messiah to usurp the kingdom of the Devil/sin/evil in the world. Jesus is here to usher in a New Age, where God’s reign is active and alive (through the agency of the Holy Spirit, which will continue and explode in the sequeal, Acts).
“40” days is obviously paralleled in many places biblically: The story of Noah and the rain that fell on the earth 40 days and 40 nights, with a sense of purification of the earth for the evil deeds of the inhabitants. Moses spent 40 days up on Mount Sinai as he was receiving instructions from God, seeing God face to face, returning to the people with the commandments of God. Israel spent 40 years wandering in the desert, a way of testings, purification of a people (having a generation die off) before entering the promised land. It is during the 40 days that Jesus fasts, eating nothing. In Luke, the temptations don’t start until these 40 days are over, which means that Jesus is quite weak (physically) at this point, thus the devil strikes when Jesus is at his most vulnerable point. In fact, since the 40 days are over, Jesus probably could eat now. If this was his time of purification, this would be the opportune time for him to eat, to “break the fast.” As the temptations are presented there really isn’t a dialog between the devil and Jesus. It seems rather one sided. The only thing Jesus speaks is scripture, the word of God.
The first temptation then is for food to satisfy hunger. A most basic, human need that we all have each and every day!! Most of us fail at such discipline when if comes to something this basic (gluttony is probably one of the most widespread sins of our age, and one most often accepted and condoned). The bread image also evokes for us the images of Israel wandering in the desert and God providing Manna from above to eat. Jesus response (Deut 8:3) comes from this time in Israel’s history when the purpose was teaching Israel that our sustenance comes by God’s hand, not by our own!! As the temptations begin the devil wants Jesus to “prove” who he is; Though in Luke the ones who really do know who Jesus is are the devil, and the other demons. The temptation is for Jesus to use his powers and his position for personal gain. This is a typical temptation for those in power, and we see this one succumbed to all too often. This is a prime human failing for which there is only one way out! Jesus’ lack of succumbing to this temptation gives all the more power to the “miracle” of his feeding the 5,000 in chapter 9. Do you love satisfying your hunger more than you love God?
For the second temptation the devil takes Jesus “up.” In Matthew its up on a mountain (Matthew likes mountains). This is the temptation of MORE POWER than you currently have. Here the concept of “authority” starts, and it will be a major them, and the exercise of that authority, and from where we get authority. The Son of God has authority, for sure, but it is an authority that comes from God. The devil is offering something that looks appealing on the outside. Jesus’ authority and from where it comes will be witnessed throughout the gospel. The devil is claiming to have vast authority. But who has the greater authority? Jesus response is Deut 6:13. Do you love power, authority, how people view you more than you love God?
For the third temptation the devil takes Jesus to the pinnacle of the Temple. To this point Jesus has given up satisfying a personal human need, has given up personal gain in terms of power and authority, and so now the devil attempts to play with Jesus’ concept of who he is. Does Jesus really think he is the Son of God? Is there a shred of doubt the devil can play against? Wouldn’t Jesus want to be sure if he is going to go spend his life following God’s ways? Why not test it out? This is a good scientific experiment. Since Jesus has been using scripture to combat the devil, the devil now uses scripture and suggests this experiment (Psalm 91:11-12). Again the devil tries to combat Jesus’ self-image as the Son of God, and to put God’s promises to the test. The temptation here was to see if God would really keep Jesus from dying. Jesus will die in Jerusalem later, and this prefigures what will happen, and the reason Jesus allows it to happen. Jesus response (Deut 6:16) gives the reason for Jesus’ submitting to God’s will, and not testing God’s promises. Do you love your life more than you love God? Jesus answers this question more intensely at the end of the Gospel!!
The scripture Jesus uses are for all of us as well. Submission to the will of God is important in our lives, even when we don’t understand what is going on, or why things are happening the way they are. God is in charge, the goal of life is not our physical needs (or wants), the goal of life is not power and prestige, the goal of life is worship of God. Two of Jesus’ responses come directly after the Jewish “shema” (Deut 6:4-9) in Deuteronomy, which was to be recited by Jewish people in the morning and the evening, “Hear, O Israel: The Lord is our God, the Lord alone.* 5You shall love the Lord your God with all your heart, and with all your soul, and with all your might.” Through his responses Jesus shows himself to be a faithful follower, a faithful Jewish person, the ultimate in submission to God’s will. Jesus does love God with all his heart, sould and might!! The temptations begin in the wilderness and end in Jerusalem. This is the same progression of Jesus’ ministry in Luke.
Chapter 4:14 -9:50 – Jesus’ Ministry in Galilee
Now Jesus’ ministry can begin. He has been fortified with the Holy Spirit, and shown that he can withstand the evil forces that he will face, and remain faithful relying on the Spirit and God’s Word.
Luke 4:14-30 – Jesus in Nazareth (Hometown)
As chapter 4 began we heard that Jesus was “full of the Holy Spirit,” we again hear this similar refrain. Here Jesus is “filled with the power of the Holy Spirit.” He begins to teach, and “everyone” praises his teaching, so much so reports are spread and people gather to hear Jesus. In Nazareth Jesus does what he usually does. He has been teaching and continues to do the same here. The scroll was given to Jesus, but it seems like he chose where he was going to read. The verses chosen are from Isaiah 61:1-2. Luke adjusts this a bit, omitting “bind up the brokenhearted,” adding “let the oppressed go free (Isa 58:6),” and stops the quote short leaving out, “and the day of vengeance of our God,” thus staying very positive.
Jesus has been anointed by God, we have witnessed that in the story already, so it is easy for the reader to connect these verses with Jesus now. The “year of the Lord’s favor,” is a connection to the Jubilee (Lev 25:10), the fiftieth year, following seven sevens, when everything was restored to the way God had originally set it up for Israel. This would be seen by everyone who is oppressed (oppressed here can include those who have not fared well economically so that they have had to become servants of others, at the Jubilee all of this is reversed) as really good news.
For Luke this is the key event of Jesus proclaiming himself to be the Messiah, and this will be evidenced by everything he does falling in line with the prophet Isaiah. At the beginning those who have listened to him don’t really understand that he is doing this, and are thinking well of him, however, this will change quickly!! The people are amazed at first, and wonder about him being Joseph’s son. This is his hometown. Their question can be taken several ways. One, fascination that a hometown boy has grown up and become such a great teacher!! Two, unbelieving that this hometown boy has made good. Jesus seems to push them to their worst possible and quickly. They were speaking well of him, but then he starts to push their buttons with proverbs. They may have wanted to see Jesus do the things he was doing elsewhere. They wanted some benefit from the hometown boy made good, or made famous. The proverb, v24, appears in various forms in all the Gospels. Jesus lets them know that he is not going to do any of these things and he expects them to reject him, and they oblige!! In doing this Jesus aligns himself with Elijah & Elisha, two of the greatest prophets. However, to do this he is showing his hometown that he hasn’t really come just for them, but for others who aren’t even Israelite. Elijah is the example of Jesus helping those who respond in faithfulness, not too different from John’s rebuke to the crowds at the beginning of his ministry. Rage seems to be an emotion that gets the best of us sometimes. At Jesus words the people are filled with rage, and want to throw him off a cliff. However, even they cannot stop what God is doing in Jesus, and he continues on his way.
The group that reacts this way is reading scripture differently than Jesus. They understand that the covenant is exclusively theirs, and no one else’s. Here Jesus is extending the covenant towards those who are in the Isaiah prophesy: the poor, the oppressed, etc. Like John the Baptist, it doesn’t matter who your father was, or that you lived in the same town as the Messiah!! Because they were not open to the possibilities that God was doing through Jesus, they became unable to receive anything Jesus had to give.
Luke 4:31-44 – Jesus in Capernaum
Jesus moves on to Capernaum, and continues teaching in the Synagogue like he had been doing, and the reaction is the same, people are amazed at his teaching. This time we hear a reason, he teaches as one with authority. We already know what authority Jesus has, his authority is from God, so the people are definitely correct! As readers we may wonder if the same thing is going to happen here as happened in Nazareth?
Exorcism
Here Jesus meets a demon possessed man, and we will experience the power and authority of Jesus’ words! The demon recognizes Jesus as a threat, calls him by name, mentioning the town that just tried to kill Jesus (possibly a slur, knowing Jesus was not treated well in his hometown). The demon knows exactly who Jesus is, “the holy one of God,” knows that Jesus has power over the demon. Demon possession was known to throw people to the ground injuring them, so it is notable that as Jesus exorcises the demon the man is thrown to the ground, but is not injured. The people wonder about the power and authority in the words of Jesus, and they began spreading the news. It is important here to note that the response to Jesus here is amazement and questions, not praise and submission. Therefore, the crowds treat Jesus as a rock star, rather than the Son of God. They are seeing him have power and authority, they aren’t connecting that to God.
Healing
Jesus leaves the synagogue and goes to a friends (Simon) house, whose mother is ill. The understanding of illness then was more along the lines of being possessed (similar to a demon) of this illness that needs to be eradicated (viruses, bacteria, etc. today also could be considered similar). Note what happens to the sin/evil each time Jesus speaks. They go away; Jesus doesn’t go away from them. Being cured Simon’s mother begins to serve them, which is the correct response to healing, and to the Son of God. This is a submission to the Son of God!
As word got out many others came with illnesses and demons, they come after sundown because that was the end of the Sabbath day, and they could carry someone around then, and Jesus laid hands on them and healed them. Again, the demons know who Jesus is! In this Jesus heals with laying on of hands, and casts out demons (including illness of fever) with words.
Jesus then tries to get away, but the crowds find him, and want him to stay with them. They want him to themselves, which was also part of the problem in his hometown. They want to keep Jesus’ powerful words to themselves. The word of God cannot be contained, and is not limited to only a select few. Jesus stresses his purpose is to proclaim the good news in other places also!! In Luke Jesus’ ministry is spreading out. And the good news obviously includes freeing people from debilitating, and dehumanizing ways of life that God did not intend for us!
Luke 4:1-13 – Temptation in the Wilderness
Now Jesus is sent off for training. He is old enough to go into his mission. He has been commissioned by God. He now needs to be toughened up, or we need to see that Jesus can handle everything that Luke has built up for him to this point. Jesus, as a figure in a story, has been lauded beyond our imagination. He has big shoes to fill. How is he going to be able to do everything everyone has said he is going to do?? He needs to learn to rely on the Holy Spirit, to trust in this Spirit that is with him. We will see Jesus relying on the Spirit in sparing with the enemies of God, and even while these enemies are cunning in themselves Jesus with the Spirit will easily overcome their temptations. This part of the story is crucial for us as readers to get the sense that Jesus can do what has been said about him, and that his life is one that his followers can follow, but in following we must learn to rely on that same Spirit rather than being overcome with our own emotion, fear, and anxiety in the face of sin and evil!! We will see starting with this story that Jesus never shirks away from sin/evil, but rather always engages it, and almost befriends it (while never condoning), and transforms it in people’s lives so that the sin/evil is separated from the humanity. Luke begins with this story to show the role of the Messiah to usurp the kingdom of the Devil/sin/evil in the world. Jesus is here to usher in a New Age, where God’s reign is active and alive (through the agency of the Holy Spirit, which will continue and explode in the sequeal, Acts).
“40” days is obviously paralleled in many places biblically: The story of Noah and the rain that fell on the earth 40 days and 40 nights, with a sense of purification of the earth for the evil deeds of the inhabitants. Moses spent 40 days up on Mount Sinai as he was receiving instructions from God, seeing God face to face, returning to the people with the commandments of God. Israel spent 40 years wandering in the desert, a way of testings, purification of a people (having a generation die off) before entering the promised land. It is during the 40 days that Jesus fasts, eating nothing. In Luke, the temptations don’t start until these 40 days are over, which means that Jesus is quite weak (physically) at this point, thus the devil strikes when Jesus is at his most vulnerable point. In fact, since the 40 days are over, Jesus probably could eat now. If this was his time of purification, this would be the opportune time for him to eat, to “break the fast.” As the temptations are presented there really isn’t a dialog between the devil and Jesus. It seems rather one sided. The only thing Jesus speaks is scripture, the word of God.
The first temptation then is for food to satisfy hunger. A most basic, human need that we all have each and every day!! Most of us fail at such discipline when if comes to something this basic (gluttony is probably one of the most widespread sins of our age, and one most often accepted and condoned). The bread image also evokes for us the images of Israel wandering in the desert and God providing Manna from above to eat. Jesus response (Deut 8:3) comes from this time in Israel’s history when the purpose was teaching Israel that our sustenance comes by God’s hand, not by our own!! As the temptations begin the devil wants Jesus to “prove” who he is; Though in Luke the ones who really do know who Jesus is are the devil, and the other demons. The temptation is for Jesus to use his powers and his position for personal gain. This is a typical temptation for those in power, and we see this one succumbed to all too often. This is a prime human failing for which there is only one way out! Jesus’ lack of succumbing to this temptation gives all the more power to the “miracle” of his feeding the 5,000 in chapter 9. Do you love satisfying your hunger more than you love God?
For the second temptation the devil takes Jesus “up.” In Matthew its up on a mountain (Matthew likes mountains). This is the temptation of MORE POWER than you currently have. Here the concept of “authority” starts, and it will be a major them, and the exercise of that authority, and from where we get authority. The Son of God has authority, for sure, but it is an authority that comes from God. The devil is offering something that looks appealing on the outside. Jesus’ authority and from where it comes will be witnessed throughout the gospel. The devil is claiming to have vast authority. But who has the greater authority? Jesus response is Deut 6:13. Do you love power, authority, how people view you more than you love God?
For the third temptation the devil takes Jesus to the pinnacle of the Temple. To this point Jesus has given up satisfying a personal human need, has given up personal gain in terms of power and authority, and so now the devil attempts to play with Jesus’ concept of who he is. Does Jesus really think he is the Son of God? Is there a shred of doubt the devil can play against? Wouldn’t Jesus want to be sure if he is going to go spend his life following God’s ways? Why not test it out? This is a good scientific experiment. Since Jesus has been using scripture to combat the devil, the devil now uses scripture and suggests this experiment (Psalm 91:11-12). Again the devil tries to combat Jesus’ self-image as the Son of God, and to put God’s promises to the test. The temptation here was to see if God would really keep Jesus from dying. Jesus will die in Jerusalem later, and this prefigures what will happen, and the reason Jesus allows it to happen. Jesus response (Deut 6:16) gives the reason for Jesus’ submitting to God’s will, and not testing God’s promises. Do you love your life more than you love God? Jesus answers this question more intensely at the end of the Gospel!!
The scripture Jesus uses are for all of us as well. Submission to the will of God is important in our lives, even when we don’t understand what is going on, or why things are happening the way they are. God is in charge, the goal of life is not our physical needs (or wants), the goal of life is not power and prestige, the goal of life is worship of God. Two of Jesus’ responses come directly after the Jewish “shema” (Deut 6:4-9) in Deuteronomy, which was to be recited by Jewish people in the morning and the evening, “Hear, O Israel: The Lord is our God, the Lord alone.* 5You shall love the Lord your God with all your heart, and with all your soul, and with all your might.” Through his responses Jesus shows himself to be a faithful follower, a faithful Jewish person, the ultimate in submission to God’s will. Jesus does love God with all his heart, sould and might!! The temptations begin in the wilderness and end in Jerusalem. This is the same progression of Jesus’ ministry in Luke.
Chapter 4:14 -9:50 – Jesus’ Ministry in Galilee
Now Jesus’ ministry can begin. He has been fortified with the Holy Spirit, and shown that he can withstand the evil forces that he will face, and remain faithful relying on the Spirit and God’s Word.
Luke 4:14-30 – Jesus in Nazareth (Hometown)
As chapter 4 began we heard that Jesus was “full of the Holy Spirit,” we again hear this similar refrain. Here Jesus is “filled with the power of the Holy Spirit.” He begins to teach, and “everyone” praises his teaching, so much so reports are spread and people gather to hear Jesus. In Nazareth Jesus does what he usually does. He has been teaching and continues to do the same here. The scroll was given to Jesus, but it seems like he chose where he was going to read. The verses chosen are from Isaiah 61:1-2. Luke adjusts this a bit, omitting “bind up the brokenhearted,” adding “let the oppressed go free (Isa 58:6),” and stops the quote short leaving out, “and the day of vengeance of our God,” thus staying very positive.
Jesus has been anointed by God, we have witnessed that in the story already, so it is easy for the reader to connect these verses with Jesus now. The “year of the Lord’s favor,” is a connection to the Jubilee (Lev 25:10), the fiftieth year, following seven sevens, when everything was restored to the way God had originally set it up for Israel. This would be seen by everyone who is oppressed (oppressed here can include those who have not fared well economically so that they have had to become servants of others, at the Jubilee all of this is reversed) as really good news.
For Luke this is the key event of Jesus proclaiming himself to be the Messiah, and this will be evidenced by everything he does falling in line with the prophet Isaiah. At the beginning those who have listened to him don’t really understand that he is doing this, and are thinking well of him, however, this will change quickly!! The people are amazed at first, and wonder about him being Joseph’s son. This is his hometown. Their question can be taken several ways. One, fascination that a hometown boy has grown up and become such a great teacher!! Two, unbelieving that this hometown boy has made good. Jesus seems to push them to their worst possible and quickly. They were speaking well of him, but then he starts to push their buttons with proverbs. They may have wanted to see Jesus do the things he was doing elsewhere. They wanted some benefit from the hometown boy made good, or made famous. The proverb, v24, appears in various forms in all the Gospels. Jesus lets them know that he is not going to do any of these things and he expects them to reject him, and they oblige!! In doing this Jesus aligns himself with Elijah & Elisha, two of the greatest prophets. However, to do this he is showing his hometown that he hasn’t really come just for them, but for others who aren’t even Israelite. Elijah is the example of Jesus helping those who respond in faithfulness, not too different from John’s rebuke to the crowds at the beginning of his ministry. Rage seems to be an emotion that gets the best of us sometimes. At Jesus words the people are filled with rage, and want to throw him off a cliff. However, even they cannot stop what God is doing in Jesus, and he continues on his way.
The group that reacts this way is reading scripture differently than Jesus. They understand that the covenant is exclusively theirs, and no one else’s. Here Jesus is extending the covenant towards those who are in the Isaiah prophesy: the poor, the oppressed, etc. Like John the Baptist, it doesn’t matter who your father was, or that you lived in the same town as the Messiah!! Because they were not open to the possibilities that God was doing through Jesus, they became unable to receive anything Jesus had to give.
Luke 4:31-44 – Jesus in Capernaum
Jesus moves on to Capernaum, and continues teaching in the Synagogue like he had been doing, and the reaction is the same, people are amazed at his teaching. This time we hear a reason, he teaches as one with authority. We already know what authority Jesus has, his authority is from God, so the people are definitely correct! As readers we may wonder if the same thing is going to happen here as happened in Nazareth?
Exorcism
Here Jesus meets a demon possessed man, and we will experience the power and authority of Jesus’ words! The demon recognizes Jesus as a threat, calls him by name, mentioning the town that just tried to kill Jesus (possibly a slur, knowing Jesus was not treated well in his hometown). The demon knows exactly who Jesus is, “the holy one of God,” knows that Jesus has power over the demon. Demon possession was known to throw people to the ground injuring them, so it is notable that as Jesus exorcises the demon the man is thrown to the ground, but is not injured. The people wonder about the power and authority in the words of Jesus, and they began spreading the news. It is important here to note that the response to Jesus here is amazement and questions, not praise and submission. Therefore, the crowds treat Jesus as a rock star, rather than the Son of God. They are seeing him have power and authority, they aren’t connecting that to God.
Healing
Jesus leaves the synagogue and goes to a friends (Simon) house, whose mother is ill. The understanding of illness then was more along the lines of being possessed (similar to a demon) of this illness that needs to be eradicated (viruses, bacteria, etc. today also could be considered similar). Note what happens to the sin/evil each time Jesus speaks. They go away; Jesus doesn’t go away from them. Being cured Simon’s mother begins to serve them, which is the correct response to healing, and to the Son of God. This is a submission to the Son of God!
As word got out many others came with illnesses and demons, they come after sundown because that was the end of the Sabbath day, and they could carry someone around then, and Jesus laid hands on them and healed them. Again, the demons know who Jesus is! In this Jesus heals with laying on of hands, and casts out demons (including illness of fever) with words.
Jesus then tries to get away, but the crowds find him, and want him to stay with them. They want him to themselves, which was also part of the problem in his hometown. They want to keep Jesus’ powerful words to themselves. The word of God cannot be contained, and is not limited to only a select few. Jesus stresses his purpose is to proclaim the good news in other places also!! In Luke Jesus’ ministry is spreading out. And the good news obviously includes freeing people from debilitating, and dehumanizing ways of life that God did not intend for us!
Wednesday, December 2, 2009
Chapter 3 - Gospel of Luke Study
Chapter 3 – 4:13 – Preparation for Jesus’ Ministry
Here now begins the set up for what the book is really going to be all about. Chapters 1 & 2 we can count almost as prelude, and now begins the story of Jesus’ ministry. The separate stories of John the Baptist and Jesus will once again come together at the end of this chapter, and then one of the threads will disappear, while the other thread will gain prominence and continue.
Here now begins the set up for what the book is really going to be all about. Chapters 1 & 2 we can count almost as prelude, and now begins the story of Jesus’ ministry. The separate stories of John the Baptist and Jesus will once again come together at the end of this chapter, and then one of the threads will disappear, while the other thread will gain prominence and continue.
Proclamation of John the Baptist – Chapter 3:1-20
3:1-6 – John’s Ministry Begins
Luke begins the description of John’s preaching with numerous notes indicating when this took place within Greco-Roman history, and within the Jewish religious community. These are two of the two foils for Luke’s Jesus: Roman rulers & Jewish religious rulers; and we note here in this intro that at times these two are mixed together as is the case with Herod a Jewish ruler appointed to a Roman position within Jewish lands, done obviously to appease the Jewish people who were being occupied by a foreign government.
Precise dating is difficult because of the uncertainties of ancient calendars. There were numerous calendars in use (Julian, Jewish, Syro-Macedonian, Egyptian) and we don’t know which Luke is referring to, and how Luke is counting years would make a difference. Lysanius is the only one that scholars can’t link to a known ruler in other historical sources. Of the rulers mentioned Pilate, Herod, and Caiphas (High Priest) will be important in the story later on. The others show how the Kingdom of God is coming in relation to the reign of human rulers. The only one of these who has contact with John is Herod, so bringing all these up at this point is linking together the stories of John and Jesus, who will indeed face similar fates.
This opening is also typical in stories of the “call of a prophet.” Here John “as prophet” is being introduced, and so we hear how: the word of the Lord came to John; his family background (son of Zechariah); at a certain time set within history, location and king’s name(s). It is also fitting that we hear of all these powerful people, and then we hear that the Word of the Lord doesn’t come to any of these powerful people, but comes to the one who is in the wilderness. The wilderness was not a pleasant place to be, and respectable people are not in the wilderness. We hear John is still in the wilderness, which is were we left him in 1:80, and here is his public appearance! Here Luke uses material found in Mark & Matthew also, with a few adjustments. Luke expands the use of Isaiah to include not only v.3, but also vs.4-5. This expansion seems to continue Luke’s theme that this is God’s salvation for ALL PEOPLE, which will carry through Luke-Acts. Luke’s focus is that God salvation breaks down all the barriers and boundaries we create. Jesus in Luke, and the Apostles in Acts are continually reaching out to those who are outside the norms of what we normally consider to be God’s concern. For Luke God is concerned with ALL!!
Luke seems to take out the matter about John eating locusts and wild honey wearing a leather belt, which seems odd, because it seems like it would fit into his description of John as prophet.
John’s message was a baptism of repentance for the forgiveness of sins. Thus John is fulfilling the words of the prophet Isaiah. This is the message of preparation for the “way of the Lord.”
3:7-9 – Warnings of the Coming Judgement
Here we have a classic example of prophetic speech, and an example of why prophets are not usually liked too well (Isaiah, Amos, Zephaniah). John is addressing the crowds here in Luke (in Matthew it’s the Pharisees & Sadducees). John is calling everyone in the crowd to repentance, true repentance, which has evidence in our lives (fruit). Lutherans have long focused on God’s gift of forgiveness being GRACE, and thus unearned, and given freely, this of course is given in Jesus Christ; here, however, John is focused on a repentant heart that turns to God and for such humility of life there is evidence in how we live, our lives bear fruit of our obedience to God’s way. Our lives show forth LOVE. The brood of vipers is only out for themselves, and may be approaching John with hearts that are selfish; they want to be cleansed not in humility to God, but out of selfish concerns. For John repentance leads to a changed life, one focused on God and God’s ways rather than our own.
John seems to perceive the people who are placing their hope on their lineage, rather than their faithfulness. John doesn’t like that. How do we rationalize ourselves, and not seek true repentance? The reference to stones goes to Isaiah 51:1-2 where the people of Israel are stones hewn from the rock of Abraham. John reverses this and says God can raise people from stones if necessary (lots of stones in the wilderness). The image of the people of God as growth on a tree, or a vine is common imagery. Good fruit is always expected, otherwise what is the point of the tree or vine? In that day fasting was an outward sign of repentance and mourning. John seems to have fasted to the extreme, and probably expects this of those who are coming for Baptism as a sign of their repentance.
John’s baptism was different than the regular baptism for making one clean. John was saying that his was a baptism of repentance for the forgiveness of sins. This means that his baptism not only cleansed from ritual impurities but removed sin also. This is what the sacrifices in the temple did. Thus John was pitting himself up against the financial system of the religious authorities. John provided ritual cleansing, and freedom for Judgment Day in a guilt-free cleansing. If you were poor you may already be fasting, but couldn’t afford the animal for acrifice!! John provides a way, and people flock to him.
3:10-14 – Call for Ethical Reforms
The people seem taken aback by John’s outburst, and appeal to him as to what can they do. John certainly is suggesting there are concrete expressions of repentance that we are called to perform, and he will give us some examples of what these concrete expressions would look like. John’s examples are responding to three groups. John suggestions are to actually live out loving your neighbor.
The first response is to the crowds. His first example seems straight out of the kindergarten handbook! Ask a young child, what would you do if you had two coats and your friend didn’t have any and you were both about to go outside in the cold?? DUH!!! Sadly John is absolutely right, as adults we don’t do this, and we need to remember that God’s kingdom is for everyone; therefore we are called to look into our closets and our wallets and our bank accounts, etc.!!!! Jesus will have his own version of this in chapter 6. John’s version sounds very equitable. Share what you have when its not in use (you can’t wear 2 coats!). Stop being selfish!!
The second response John is talking to the tax collectors. These are Israelites in positions of power within the Roman government, called to collect taxes from their own people. The tax collecting system was somewhat complicated and had many levels. The wealthy would buy the contract from the government, and then manage that contract adding on to the tax whatever profit they could collect. The larger the system the more taxes there were to sustain the system. John is talking to the front line people in this system. There are two possibilities to what John says and both may be accurate and meant by John. First, John tells them to only collect what they are supposed to collect. Meaning they aren’t to gouge their fellow countrymen for their own gain! However, John could be going further and suggesting that not only should they not gouge, but they should only collect what the Romans are requiring, not all the additions, which would mean that no one would want that job when you don’t get paid!! In this second scenario John would be taking on the whole taxing system of the Roman government and going above and beyond the first response he has to the crowds above. Jesus will transform a tax collector later who shows us what real fruit worthy of repentance is, a changed life (Zacchaeus). Stop cheating others!!
The third response is to the soldiers. Again these are probably Israelites who have been recruited for service to the Roman government in keeping the peace in these lands. Soldiers typically would use their power to get what they wanted whenever they wanted it, similar to the way armies would invade a city and plunder its goods. If an army would occupy a city, they would need provisions, and those provisions came from the people you were occupying. Similar things happened in the US during the Civil War, and probably all wars. John tells the soldiers to live with what they are paid, be satisfied (which is a strong rebuke for us today!!), and do not extort more from the people you are supposed to be protecting!! Stop abusing your power!!
3:15-17 – Announcement of the Messiah
Given his proclamation John has given the people lots to think about. His preaching is prophetic, and leads the people to wonder if John is the Messiah. This is something that the reader may have pondered already given the birth narratives, but each time you think the story is about John the next part of the story says, NO, it is about someone else. “The People” are the ones who are wondering, not “the crowds”. “The crowds” are the ones who are the wishy-washy group. “The People” on the other hand are expectant, and open to the workings of God here in the person of John the Baptist. It is “the people” who are baptized by John.
John is very faithful to his placement as the forerunner, and deflects the questions away from himself. He is clear that he is not the Messiah. The Messiah is coming! But John never says the word Messiah. He always talks about one who is coming. John shows his place in relation to “the coming one” in that he isn’t worthy to untie His sandals. Untying sandals was a job for slaves, not even for disciples, thus John is comparing himself to be even lower than a slave when compared with “the coming one.”
John’s baptism is different from the baptism of the coming one. John’s is water. He will baptize with the Holy Spirit & fire! Two-fold description of this baptism, in a sense a blessing to receive God’s Spirit, but with that Spirit comes the fire of destruction to remove all stain of sin and evil!! This coming one will harvest, and will gather the grain, and burn the chaff!! A thresher would pitchfork the grain/chaff and throw up in air. The wind would blow the chaff away, and the grain would fall to the ground to be gathered up. John’s baptism helps by removing the chaff from your life, and leaving the grain so the Messiah can harvest YOU!!
3:18-20 – Conclusion of John
John has 3 emphases: 1) a prophetic warning about the judgment; 2) call for justice and compassion (love); 3) confession of “the coming one” (Messiah), a pointing away from himself to Jesus. Now, John’s work is complete, he has prepared the way for “the coming one.” Herod is fed up with John’s preaching, and doesn’t want to hear anymore, because he is “evil,” he puts John in prison (shuts him up).
3:21-22 – The Baptism of Jesus
The actual baptism is not reported, rather only the events following the baptism are reported. Did John baptize before going to prison? Was everyone Baptized and John wisked away to prison while they were praying? Jesus’ baptism seems to serve as his taking on the mantel that was John’s; similar to Elijah/Elisha. After the baptism Jesus was praying, the heavens open, this happened before with the angelic choir. Now the Spirit descends in bodily form. This body sounds similar to the resurrection accounts of Jesus later in Luke. This bodily form is like none other on earth, it can be touched and felt, but it has other peculiarities as well. This Spirit is very important for Jesus’ ministry, and in Acts it is extended to the Church. It is what empowers God’s people to do God’s work. It was taught by the rabbi’s that the Spirit of God departed with the last of the prophets, but occasionally there was a voice from heaven. Luke doesn’t tell us the voice was heard by all, or only Jesus, but it doesn’t seem to matter. For Luke we have Spirit and Voice!!! This is God’s acknowledgement of His Son!! The mantel has been passed, and this one has the Spirit of God and God’s pleasure!!!
3:23-38 – Jesus’ Genealogy
The only gospel to give us Jesus’ age. This genealogy goes backwards, which is unusual. There are some differences with Matthew’s version, and in Luke there are a lot of persons who are unknown. One biggy is tracing through David’s son Nathan, rather than Solomon, and the Davidic Kings. Also, unknown are the names from Joseph to Zerubbabel. From Joseph to God there are 77 names. 21 before Abraham; 14 Abraham to Jesse; 21 from David to Neri; 21 from Shealtiel to Joseph. Jesus is the culmination of God’s plan to redeem the world, 77 reflecting perfection.
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