The Gospel According to Luke

Authorship

The Gospel according to Luke exhibits several differences from the other Synoptic Gospels. For instance, Luke is the only Gospel to have a sequel, the Acts of the Apostles. These two books are often referred to as a single unit called Luke-Acts. Another difference between Luke and the other Synoptics is the prologue (1:1-4). Luke's prologue can also be called an exordium, which is a literary device that was also used by other Greek writers. There is a striking similarity between the structure of Josephus' Against Apion and Luke-Acts.  Not only does the prologue enable readers to better understand the purpose of the Gospel, but it also makes the destination clear. Unfortunately, and in a similar fashion to the other Synoptics, the author does not directly identify himself within the text. On the other hand there is enough internal and external evidence to conclude that it was written by Luke the physician. Because the book of Acts is the sequel to Luke, it should be considered when trying to define the author. In certain sections of Acts, the author uses the first person plural in the narrative (Acts 16:10-17; 20:5-15; 21:1-8; 27:1-28:16). These are usually referred to as the we-sections and would indicate that the author of Acts accompanied Paul at these times. Luke is the only one that would fit into this mold according to Paul's epistles. Externally, even the earliest manuscripts support the title "According to Luke" (KATA LOUKAN).  Much of early church tradition also believed that Luke wrote this Gospel. 

The name Luke is only mentioned three times in the New Testament. From these three occurrences, it is evident that Luke was a physician (Col 4:14) and a companion of Paul (2 Tim 4:11; Philem 1:24). It is more than likely that Luke was a Gentile, but he was not necessarily a Greek. It also seems as if Luke had some degree of association with Judaism because of his knowledge of the Septuagint (LXX)—the Greek translation of the Old Testament. Not only did Luke compose the longest Gospel, but he also wrote more than any other New Testament writer. This is remarkable considering the amount of attention he gets in comparison to John and Paul.

Date and Location of Composition

The Gospel according to Luke was probably the last Synoptic Gospel to be written.  Since Luke precedes Acts, it is essential to date Acts before a date for Luke can be determined. The abrupt ending of Acts may be the single most important factor in deriving a date. Luke leaves the reader with Paul being in Rome and waiting to present his case before Caesar. The best explanation for this is that Acts was finished before he Paul's final outcome was known. This would place Acts in the early Sixties with the Gospel of Luke being written in the late Fifties or early Sixties.

Other factors that support an early date are the uncertainty of where Christianity fits in amongst the religions of the Roman Empire, Luke-Acts does not mention the destruction of Jerusalem, and the uncertainty of Jew-Gentile relations at the same level as in Paul's epistles. 

Regarding its location, it is generally agreed that Luke-Acts was not written in Palestine. Other suggestions have included Caesarea, Achaia, Decapolis, Asia Minor, and Rome. 

Audience and Purpose

Both the purpose of the Gospel and its audience can be found in the prologue (1:1-4). Luke first mentions that many others before him have made an account of the things that have been fulfilled as they were handed down from the first generation. He also says that he cautiously examined everything from the beginning and this led him to write an organized account to Theophilus so that he might know the certainty of what he has been taught. It is obvious that Luke wrote to Theophilus, but who was Theophilus? There have been many theories trying to answer this question. First of all, the name Theophilus means, "lover of God," or "friend of God." It is unclear whether he was already a Christian, or if he was considering becoming one. Luke (1:3) refers to Theophilus using the words "most excellent" (kratistoV). Since this seems to refer to nobility, most of the theories on Theophilus state that he was either a government official or an influential citizen. A widely accepted theory is that Theophilus was Luke's patron and helped him to publish Luke-Acts.

Luke's purpose in writing the Gospel has also suffered debate. Some suggest that Luke set out to make a case for Christianity as not being a threat to the Roman Empire. Others make the proposition that Luke-Acts was written to reassure those questioning Jesus' second coming because of its delay. Many believe that Luke was not writing to Theophilus exclusively, but that the two-volume work was intended to be distributed for ecclesiastical purposes. There is also the view, which seems to be growing in popularity, that Luke-Acts was specifically designed to aid Paul in his trial before Caesar. 

Theology and Themes

Luke is often viewed as the historian of the apostolic age, yet many do not fully recognize him as a theologian as well.  The author develops many themes in his Gospel. One of the most notable themes is of Redemption History  by which he views the world in three major time periods. First, the time of the "Law and the Prophets" was in effect until John the Baptist (16:16a). After that came the time period of Jesus, when "the gospel of the kingdom of God has been preached" (16:16b). The last time period begins after the ascension of Christ and continues until his return. This is the period of the church.

The idea of salvation is also prevalent in Luke's Gospel. The words "salvation/deliverance" (swthria) and "salvation/saving power" (swthrion) are used by Luke, but are not found in Matthew and Mark.  Not only is the theme of salvation evident, but Luke also demonstrates Jesus as being sympathetic towards Samaritans and Gentiles (e.g. Good Samaritan 10:30-37; Centurion 7:2-10, see also 2:32).

Other issues such as peace,  eschatology, early Catholicism, the plan of God, emphases on individuals, importance of women, children, the poor, the disreputable, the passion, prayer, and praise are also a part of Luke's theology. 

Literary Style and Structure

Along with the Epistle to the Hebrews, Luke-Acts is of the best Greek in the New Testament. The exordium (1:1-4), which demonstrates a pure Lukan style, is often looked at as more sophisticated and excellent a portion of Greek than of any other New Testament writing. On the other hand, there are parts of Luke's Gospel where he decides to follow some of the Hebraisms of Mark and of the LXX. Regarding this, Ellis said that Luke 1-2 and Acts 1-12 contain "a pervasive Semitic coloring."

The structure of Luke's Gospel begins with the exordium (1:1-4), followed by the births of John the Baptist and Jesus (1:3-2:52). Luke then covers John's ministry and the preparation of Jesus' ministry (3:1-4:13). He then gives account of Jesus' Galilean ministry (4:14-9:50), and his journey to Jerusalem (9:51-19:27). Jesus' time in Jerusalem (19:28-24:53) can be divided up into his ministry (19:28-21:38), the passion (22:1-23:56), and his resurrection and ascension (24:1-53).

Luke 1


Introduction

¹Many have undertaken to draw up an account of the things that have been fulfilled among us, ²just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. ³Therefore, since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, ⁴so that you may know the certainty of the things you have been taught.

Luke 1:1-4

Explanation:

Things are not always as they seem. Sometimes what most hinders our perception of what God is doing is our own expectation of what God should do or would do. For example, we might assume that God's saving plan, sovereignly introduced into the world by an omnipotent God, would be carried out quite straightforwardly, like a championship team steaming through the playoffs to a triumphant Super Bowl or World Cup victory. Surely God would vanquish all foes and would be embraced by all people, especially when he reveals his messenger with wondrous displays of power. Some groups within Judaism had always hoped for such a day (Psalms of Solomon 17--18; Testament of Levi 18; Testament of Judah 24). They expected that once God came to deliver, he would do so by mightily overthrowing all opposition. Then God would grant salvation to his people and rule in glorious power. Surely this is how God would save a world desperate for rescue.

But the message of the gospel has never been popular. Despite the wondrous works associated with Jesus' ministry, the world did not embrace him with open arms. Jesus' honesty about the human condition met with rejection and resistance. Many fled from the mirror held up in his words. Others fought his teaching and sought to crush his message. Those who did recognize the image Jesus described and realized their deep need for God were going against the grain. They became reminders that life is not defined by independence but by dependence. The question became on whom or what did one depend to define and find life.

The Gospel of Luke is about life and God's plan. It is a story written to a man, Theophilus, who in all likelihood was a believer who needed reassurance (1:4). A Gentile in the midst of what had originally been a Jewish movement, he seems to have been asking whether he really should be a Christian. Had God really called all nations to enter into life with God? Was a crucified Messiah the beacon of hope for both Jews and Gentiles? Would God really save through a ministry that ended with crucifixion? What about the endless obstacles the church was suffering in getting its message out into the world? Might the obstacles not be a sign of God's judgment on a message gone awry, rather than evidence of blessing? Questions like these probably haunted Theophilus. They are not unlike questions we might raise as we contemplate what God has done and imagine how we might have done it differently.

This is why Luke wrote his Gospel: to explain how the God of design and grace works out his will through Jesus, the ascended Messiah-Lord. Luke wishes to make clear how Jesus is Lord of all, so the gospel can go to all. He also wishes to explain the journey that is salvation. To be saved involves coming to Jesus in faith, but the act of faith is only a first step in a journey that many others do not understand. How does the salvation-traveler face life in the midst of great opposition? In sum, Luke's Gospel, as his preface makes clear, is a reassurance that through Jesus one can know God and experience life as God designed it.

Luke introduces his topic with a formal literary preface that explains why he writes a Gospel though others have already presented the life of Jesus (1:1-4). Luke seeks to build carefully on precedent. By doing so he hopes to strengthen Theophilus's faith. As we read Luke's account, we realize that Theophilus is not alone in his need to be reassured. In each generation there are many like him.

The Precedents (1:1-2)

Luke's preface fits the ancient pattern in which a writer explains the rationale for his work (2 Maccabees 2:19-31; Josephus Antiquities 1. proem. 1-4, and Against Apion 1.1 1-5; Epistle to Aristeas 1-8; Lucian How to Write History 9, 39-40, 53-55). Luke consciously introduces his work to show where it fits in ancient literary terms. Some speak of Luke as "apologetic historiography" (Sterling 1991), but Luke is writing more for internal exhortation, so that any apologetic has a pastoral purpose.

Luke describes his work as a narrative, an account (diegesis). Such narratives came in both oral (8:39; 9:10) and written forms (Heb 11:32). The ambiguity of the term means that Luke may be referring to more than the sources biblical scholars mention today when they discuss the Synoptic problem (Mark, Q, L, M or Matthew). However, the remark that many have undertaken to draw up (literally, "many have set their hand to"; epecheiresan) such an account suggests mostly written sources. It is important to remember that the ancient world did not have the printed page, and written texts were not in wide circulation. The fact that many had undertaken to prepare an account shows Jesus' importance.

What these accounts discussed were the things that have been fulfilled among us. This detail raises an important Lukan theme right at the start. The events surrounding Jesus fulfilled the plan of God. Numerous passages make this point (1:20, 57; 2:6, 21-22; 4:21; 9:31; 21:22, 24; 24:44-47). The us in v. 2 includes all those who experienced the effects of Jesus' presence up to the time of Luke's writing. All those who shared in the realization of what God brought in Jesus share in the experience of fulfillment.

Now these accounts had sources who handed down (paredosan) the story of Jesus, eyewitnesses who became ministers of the Word. Luke's stress here is the credibility of the sources, since they saw firsthand what has been described in the tradition. Luke makes a key point--the tradition about Jesus had roots in the experience of those who preached about him. These witnesses were with Jesus from the beginning. Thus these first two verses mention at least two generations: those who preached Jesus and those who recorded what was preached. There was precedent for what Luke was doing, both in terms of larger ancient history and in terms of the story of Jesus.

Luke's Approach (1:3-4)

There is debate whether Luke's choice to write after his predecessors was a critique of their effort. Some suggest that the writing must mean he was unhappy with previous efforts (L. T. Johnson 1991:29-30). But the words it seemed good also to me (edoxe kamoi) show Luke joining himself with his predecessors. It is likely that he engages in the effort because he knows he can add to the portrait of Jesus currently in circulation, but Luke is not unappreciative of the previous efforts. His predecessors blazed a difficult trail ahead of him. Luke's contribution will add a unique sequel to the portrait, Acts, and will bring in much new detail about Jesus, since virtually half of the material in Luke's Gospel does not appear in the other Gospels we possess. The other Synoptics help us to see what Luke's alternatives were like; he includes much more teaching material, especially parabolic material.

Four characteristics mark Luke's approach to his task. First, he investigated (parekolouthekoti) the story. This appears to refer to the fact he studied his topic. Luke was not himself an eyewitness to the events of Jesus' life. So only his study could produce such a work. But we should not think of Luke in a library here. He would have traveled through the community gathering information, both from recorded texts and from conversations with others who had seen Jesus.

Second, Luke went back to the beginning (anothen). This is why the story starts with John the Baptist. This Jewish prophet was the starting point of the renewal of God's activity, as Luke 1--2 will make clear.

Third, his study was thorough: he says he studied everything (pasin). Though what we have in Luke is surely a select collection of material, the Gospel writer wants it known that he did his homework. Luke was very concerned to get the story right, to be accurate in his portrayal of Jesus.

Fourth, Luke did his work carefully (akribos). As the Gospel itself reveals, Luke's work is thought out and precise in its development of the story.

Luke calls his account an orderly one (kathexes). For some this means he wrote in chronological sequence. But such a meaning is unlikely here. He has done some rearranging of the order of events for thematic or literary reasons (for example, 4:16-30; the order of the temptations in 4:1-13; the placement of John's arrest in 3:19-20).

There is a geographic flow to the order: Galilee through Samaria to Jerusalem. But above all, the order seems to be redemptive-historical. Luke is concerned to trace the progress of God's redeeming work in Jesus, especially by highlighting his teaching and the rise of opposition to him. The emphasis on promise-fulfillment also suggests this sort of order. The Gospel is roughly chronological, but not precisely so. More important to Luke is revealing how God worked through Jesus. This is "sacred history" revealing the order of God's plan.

All the care Luke gives to the task, as noted in his preface, is designed to reassure Theophilus, who has been taught (katechethes) on such matters previously. Whatever pressure this believer is under, he should be confident that God has moved to fulfill his plan through Jesus. Luke is carefully building on precedent to tell anew the story of Jesus. Like a pastor comforting a believer under siege by the world, so Luke wishes to encourage his readers. Theophilus may well be asking, "Is Christianity what I believed it to be, a religion sent from God?" Whether it is internal doubt, persecution or racial tension with Jews that has caused this question to be raised, Luke invites his reader to consider the story of Jesus again and know that these indeed were events that have been fulfilled among us.

The Birth of John the Baptist Foretold

⁵In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. ⁶Both of them were upright in the sight of God, observing all the Lord's commandments and regulations blamelessly. ⁷But they had no children, because Elizabeth was barren; and they were both well along in years.
⁸Once when Zechariah's division was on duty and he was serving as priest before God, ⁹he was chosen by lot, according to the custom of the priesthood, to go into the temple of the Lord and burn incense. ¹⁰And when the time for the burning of incense came, all the assembled worshipers were praying outside.
¹¹Then an angel of the Lord appeared to him, standing at the right side of the altar of incense. ¹²When Zechariah saw him, he was startled and was gripped with fear. ¹³But the angel said to him: "Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to give him the name John. ¹⁴He will be a joy and delight to you, and many will rejoice because of his birth, ¹⁵for he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even from birth. ¹⁶Many of the people of Israel will he bring back to the Lord their God. ¹⁷And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous--to make ready a people prepared for the Lord."
¹⁸Zechariah asked the angel, "How can I be sure of this? I am an old man and my wife is well along in years."
¹⁹The angel answered, "I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news. ²⁰And now you will be silent and not able to speak until the day this happens, because you did not believe my words, which will come true at their proper time."
²¹Meanwhile, the people were waiting for Zechariah and wondering why he stayed so long in the temple. ²²When he came out, he could not speak to them. They realized he had seen a vision in the temple, for he kept making signs to them but remained unable to speak.
²³When his time of service was completed, he returned home. ²⁴After this his wife Elizabeth became pregnant and for five months remained in seclusion. ²⁵"The Lord has done this for me," she said. "In these days he has shown his favor and taken away my disgrace among the people."

Luke 1:5-25

Explanation:

How does one extract theology from a narrative? The infancy material in Luke 1:5--2:52 is an example of a narrative text that is full of theology. It (1) reviews and previews events, (2) uses scriptural quotations and allusions to reveal God's purpose, (3) reveals that purpose through dialogue from God's commissioned agents, and (4) gives testimony through reliable characters within the account (Tannehill 1986:21). In fact, these first two chapters serve as an overture to the Gospel, revealing the major themes that Luke will develop throughout his portrayal of Jesus. Even the style in these chapters differs from the rest of the book, as it mimics the style of the Greek Old Testament. This is a neat literary touch, for it signals the recounting of sacred events. By explaining the relationship of John the Baptist to Jesus, Luke notes how the torch of God's plan is relit and moves ahead.

John is the major focus of Luke 1:5-25, 46-80, while Jesus is the subject in Luke 1:26-38 and 2:1-40. Technically the infancy material ends at 2:40, since the scene of 2:41-52 involves Jesus' actions as a young adolescent. However, in literary terms the section extends through this passage, since the note about Jesus' growth in 2:52 parallels the note about John's growth in 1:80. As we shall see, the section is rich in theology, but three points stand out: (1) Jesus is superior to John, (2) God is bringing to pass what he promised long ago, and (3) what God promises now through his Word will come to pass. Even the amount of time spent on Jesus versus John reveals the first point, while the second and third points emerge in how the infancy story is told.

Announcing the Forerunner, John the Baptist (1:5-25)

The announcement of John the Baptist's birth signals God's renewed activity on behalf of his people in light of promises made long ago. Many of the details of this event and those that follow in the infancy section recall events of the Old Testament. God is again at work to bring his promise to pass.

A Tragic Situation (1:5-7)

When God acts to fulfill his promises, he meets a wide array of needs. After a long period of silence, here God acts in the time of Herod the Great to begin realizing key aspects of his plan. Though he is concerned to fulfill his promises to Israel, God is also meeting the personal needs of a righteous couple.

Luke introduces the parents of John as pious, law-abiding saints. Thus from its very beginning the new movement of God is steeped in righteousness. Yet despite their righteousness, they have suffered the disappointment of barrenness, a condition Elizabeth will later refer to as a disgrace (v. 25). Elizabeth's feelings are perfectly understandable, but to be barren is not an indication of the presence of sin or of condemnation; it may be an opportunity for blessing, whether God grants a child late in life or allows a couple to pursue other opportunities of service. In Scripture, when God allows a woman to be barren, he often has something special in mind for her (Sarah, Gen 18:11; Rebekah, Gen 25:21; Rachel, Gen 29:31; Samson's mother, Judg 13:2, 5; Hannah, 1 Sam 1--2). Aware of this pattern, the rabbis of Judaism argued that when Scripture says, "She has not," God gave a child (Genesis Rabbah 38). So in the case of Elizabeth and Zechariah, God's action parallels the way he often worked among the fathers and mothers of Jewish faith. His word and plan are coming to pass again.

The Announcement of John's Birth (1:8-23)

The announcement of John's birth comes at a high moment in Zechariah's career. As one of about eighteen thousand priests, Zechariah serves in the temple twice a year, but only once in his life does he get to assist in the daily offering by going into the holy place. This honor had fallen to him by lot (m. Tamid 5:2--6:3). His job was to offer incense, a picture of intercession rising to God (Ps 141:2; Rev 5:8; 8:3-4). Everything about the announcement's timing points to a moment of high piety. Zechariah goes in while the people are praying. A later prayer from the Targum of Canticles 4:6 may well express their thoughts: "May the merciful God enter the Holy Place and accept with favor the offering of his people."

As Zechariah offers up the incense and prayer, an angel appears. Angelic visitations to announce births of major figures are common in the Old Testament (Gen 16:10-11; 17:15-19; 18:10-15; 25:23; Judg 13:3-21). This announcement is unusual, however, in that the father rather than the mother receives the message. The angel's arrival produces fear in the priest. He senses the presence of God's agent (Lk 1:29-30; 1:65; 2:9; 5:8-10, 26; 7:16; 8:37; 9:34) and is taken back by this surprising development.

The angelic announcement proceeds in stages: the child's name (v. 13), the response to the child (v. 14), the position and character of the child (v. 15) and the mission of the child (vv. 16-17). Zechariah's prayer is being answered. Since he had given up believing that God would give him a child (v. 18), his prayer has probably been focused on the nation's hope, especially since much of the angel's message focuses on this point. Nonetheless, the child will also fulfill the personal desire of Zechariah and Elizabeth, being a cause of joy and delight for them and for many in the nation. So God is tackling two requests at once, one national and the other personal, a prayer that had long since been abandoned and all but forgotten. Sometimes God's answers to prayer come in surprising ways after a long time.

The child will be named John. When God names a child, that child is especially significant in God's plan (Gen 16:8, 11; 17:19; 1 Kings 13:2; Is 7:14; 49:1; Mt 1:21; Lk 1:31). This child will be great before God. In Luke 7:28 Jesus says that no one greater had been born of woman before John. His greatness emerges from his prophetic role and from his function as a forerunner to Jesus, as the rest of Luke 1 makes clear.

John is to live an ascetic life of discipline. This will stand in contrast to Jesus (7:31-35). The refusal to drink shows a special consecration, and the language recalls the description of the prophet Samuel, Israel's first prophet (1 Sam 1:11). Since the angel does not say that John should not cut his hair, however, he is probably not being called on to take a Nazirite vow (Num 6:1-21; Judg 13:4-5).

More important, the child will be empowered by the Spirit even from birth (that is, from his mother's womb). The Spirit is very active in these opening chapters (see 1:35, 41, 67; 2:25-27). This promise has an initial fulfillment in the events of Luke 1:39-45, especially verse 44. But the Spirit's abiding with John is an intensification of the Spirit's presence among Old Testament prophets (contrast with 1 Sam 10:10; 2 Kings 2:9-16; see Is 61:1; Ezek 11:5; Joel 2:28). Everything about these events shows that they hark back to the great era of old, but reveal an escalation of God's work and thus the approach of a new era.

John will be a prophet. His call to the people to repent will be detailed in 3:1-20. Here the angel describes his ministry as preparing a remnant for God: Many of the people of Israel will he bring back to the Lord. In other words, he will turn Israel to the Lord their God. The expression "to turn" has Old Testament roots (Deut 30:2; Hos 3:5; 7:10). John will redirect those who respond to his message toward a walk with God. In fact, he will be like Elijah in his ministry (1 Kings 17--18; Mal 4:5; Sirach 48:10). In speaking of turning the hearts of parents to their children, Luke is indicating that reconciliation with God will produce reconciliation elsewhere. When God touches a life, relationships with others on this earth are also touched. So John will make ready a people prepared for the Lord. This language recalls Isaiah 43:7 and 2 Samuel 7:24. This will be a nation of people God has called to himself, a faithful remnant sharing in the realization of God's promise because they have turned to him.

Zechariah's response, though coming from a pious man, is very human. He does not take the miraculous as a matter of course. He has a natural objection to the promise that they will receive a child: their old age. Zechariah understands the basics of biology and aging. He and his wife are "past their prime."

In response, the angel announces his name, Gabriel, and indicates that God will bring his promise to pass. The angel's giving his name and position communicates that his message is to be accepted as coming from the throne room of heaven. Zechariah, righteous as he is, needs to learn that God will fulfill his promises when he sovereignly chooses to act. The God of heaven may even do things out of the ordinary. The major lesson in this announcement for the priest, as well as for Luke's readers, is that God will do what he promises in his own way.

To drive the point home, Zechariah becomes temporarily deaf and dumb. This short-term judgment from God allows the priest to reflect on what he must learn. As Luke 1:56-79 shows, Zechariah will learn from his time of silence. The angel is explicit that the reason for the imposition of muteness is that Zechariah did not believe the angel's words. Sometimes we experience trial so that we can learn to trust God more.

The crowd becomes nervous because of Zechariah's delay in emerging from the holy place; they deduce that something unusual is slowing down the ceremony. According to Jewish tradition, the high priest was to recite a short prayer when he was in the Holy of Holies ministering on the day of Atonement, lest the people worry (m. Yoma 5:1). It was assumed that God's holiness made it difficult to stay in his presence for very long. Such an attitude seems to fuel the people's concern here.

When Zechariah emerges, he is unable to give the benediction, which probably consisted of the Aaronic blessing from Numbers 6:24-26 (m. Tamid 7:2). So he signs a message. The people conclude that Zechariah has experienced a very direct encounter with heaven, a vision. Zechariah heads home, reflecting in his silence on what God is going to do.

The Beginning of Realization (1:24-25)

God's word will be realized. So Elizabeth becomes the next one to encounter his work. The text simply notes this fulfillment by mentioning that she became pregnant. There is no fanfare, just a simple declaration that what the angel had promised in verses 13-17 comes to pass. For some time Elizabeth remained in seclusion. Her withdrawal has no stated motive, though many have speculated on her reasons. What we do know is that she praised God for what he was doing through her. Her disgrace, the reproach of barrenness, was gone. Such thankfulness for the arrival of a child was common (as in Gen 21:6; 30:23). Joy and relief are mixed together in Elizabeth. She appears to be preparing herself for what is ahead. God is powerfully at work again for Israel and for this righteous couple, who are learning anew what it is to trust God. When God speaks and acts, people are supposed to listen. His word will come to pass.

The Birth of Jesus Foretold

²⁶In the sixth month, God sent the angel Gabriel to Nazareth, a town in Galilee, ²⁷to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin's name was Mary. ²⁸The angel went to her and said, "Greetings, you who are highly favored! The Lord is with you."
²⁹Mary was greatly troubled at his words and wondered what kind of greeting this might be. ³⁰But the angel said to her, "Do not be afraid, Mary, you have found favor with God. ³¹You will be with child and give birth to a son, and you are to give him the name Jesus. ³²He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, ³³and he will reign over the house of Jacob forever; his kingdom will never end."
³⁴"How will this be," Mary asked the angel, "since I am a virgin?"
³⁵The angel answered, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God. ³⁶Even Elizabeth your relative is going to have a child in her old age, and she who was said to be barren is in her sixth month. ³⁷For nothing is impossible with God."
³⁸"I am the Lord's servant," Mary answered. "May it be to me as you have said." Then the angel left her.

Luke 1:26-38

Explanation:

It often is said that good things come in small packages. This passage adds a twist to that theme. For the announcement of Jesus' birth shows that wonderful things come in surprising packages. God does not always do things the way we would do them.

The announcement to Mary sets up a parallel to John's birth and mirrors a number of birth announcements in the Old Testament. But this passage's mood is very different from the Zechariah account. A simple calmness rules the exchange between Mary and Gabriel. Where Zechariah was in the midst of activity before the whole nation in its religious center, this announcement comes to the future child bearer privately, in the country. Had we designed these events, pomp and circumstance probably would have attended the announcement and birth of Jesus, but God chose to use an average young woman and to announce his intentions in quiet obscurity. The fulfillment of God's promise came to earth in an unadorned package of human innocence, without any pomp, far away from any palace. The promised one entered human life as he still seeks to meet it: at the level of everyday experience with everyday people.

Mary and the Angel's Arrival (1:26-28)

God again takes the initiative when he sends Gabriel to Galilee, a region some forty-five to eighty-five miles north of Jerusalem. God's announcement comes to a betrothed virgin, Mary. God will bring an unexpected addition into her family. Betrothal in the ancient world was part of a two-stage marriage process. The initial phase, the betrothal, involved a formal, witnessed agreement to marry and the giving of a bridal price (Mal 2:14; m. Ketubot 4:4-5). At this point the bride legally became the groom's and could be called his wife. About a year later the actual marriage followed, and the husband took his wife home. In the first century betrothal could take place starting at the age of twelve. Mary's age is unstated. It is during this betrothal stage that Gabriel breaks the news.

Mary's chaste character is highlighted by the description of her as a virgin. It is clear that the account attributes Jesus' origins to the Holy Spirit (vv. 34-35). But the human Davidic connection, the tie to the royal line, is also noted in verse 27. The point is important, for it seems that this connection is attributed to Joseph and comes to Jesus through him. Joseph need not be the biological father in order to pass such lineage on to Jesus (Schweizer 1984:27-28). The virgin birth is one mark of superiority for Jesus over John the prophet. It makes Jesus totally unique. The only other person to have had such a direct divine intervention in his birth was Adam--a point Luke will note in 3:38.

The portrait Luke paints of Mary is significant. She is a model believer, taking God at his word, in contrast to Zechariah (vv. 37-38). She is favored of God (v. 30), thoughtful (v. 29; 2:19, 51), obedient (v. 38), believing (v. 45), worshipful (v. 46) and a faithful follower of God's law (2:22-51; Craddock 1990:27-28). It must be emphasized, however, that despite all these qualities, God's choice of Mary to bear this child springs from his grace, not from any inherent merit that she possesses. She is the object of God's unmerited, graciously provided goodness. Her description as one who has found favor with God (kecharitomene, v. 30) makes it clear that God has acted on her behalf and not because of her. In fact, Mary is totally perplexed by the sudden announcement. She did not ask for or seek this role in God's plans; God has simply stepped into her life and brought her into his service. Her asset is that she is faithful. She should be honored for her model of faithfulness and openness to serve God, but that does not mean she is to be worshiped. Luke wants us to identify with Mary's example, not to unduly exalt her person.

The Announcement About Jesus (1:29-38)

The announcement of Jesus' birth, which is formulated like Old Testament announcements (Gen 16:11; Is 7:14), stresses three things about Jesus: his position (Son of God, Son of the Most High, ruler), his authority (seated on Israel's throne forever; ruler of a kingdom that will never end) and his divine ties (the Holy Spirit will come . . . and . . . overshadow you). In short, Jesus is the promised king of the Davidic line. Old Testament roots for this promise come from 2 Samuel 7:8-17 and Psalm 89 and 132, along with Isaiah 9:5-6; 11:1-5, 10; and Jeremiah 23:5-6 (C. A. Evans 1990:25). The kingdom in view here was the promised messianic kingdom, and Luke will develop and expand the Old Testament understanding of that kingdom through Jesus' teaching, the hymnic material of Luke 1--2, the ministry of John the Baptist and the miracles of Jesus. The expansion will not be at the expense of what the Old Testament promised, but comes in to complement it. God will complete promises made to Israel, the original recipients of his promise, even as he expands that promise later in the New Testament period to involve the Gentiles. In Christ both Jew and Gentile--that is, all humanity--have access by faith to God (Gal 3; Eph 2:11-22; 3:1-7).

So Jesus is not only great, as John was, but Son of the Most High, Son of God (vv. 32, 35). To Jewish ears this would be the same as calling him king (2 Sam 7:8-17; Ps 2:7). The Jews did not expect a "divine" Messiah, as the Gospels themselves make clear. God had promised David that the king would be God's son, since Yahweh would be the son's Father. This birth would be the first step in bringing the promise to David to its permanent, ultimate fulfillment. This long-held Father-son relationship was to reach unique heights in Jesus. It is clear from Mary's reactions to Jesus in his early years that she did not understand the angel's promise to be a declaration of Jesus' ontological deity (2:41-52; see also Mk 3:3133). Her hymn and those that follow it in the infancy section stress Jesus' regal and delivering role. Jesus is the holy one; he is begotten of God; but the full implications of these statements will not be realized for some time. Luke chooses to present Jesus from the "earth up"--that is, showing how, one step at a time, people came to see who Jesus really was. He starts with Jesus as the promised king and teacher who reveals himself as Lord in the context of his ministry. Only slowly do people grasp all of what is promised.

This approach matches how most people today come to see who Jesus is. Drawing on two thousand years of theological reflection about Jesus, the church often tells the story from heaven down, but there is merit in Luke's path. It is the path of people's experience. Luke's approach is different from that of the Gospel of John, which presents Jesus as sent from heaven to earth. At the start of John's story there is no doubt that Jesus was with God in the beginning. Both approaches are true; they are just different ways to consider the person of Christ. The church has tended to emphasize John's approach, because it is the full story, but there also is value in unfolding the story gradually as Luke does.

Mary has difficulty comprehending the announcement. She asks, "How will this be?" She knows she cannot yet have conceived a child, since she is a virgin. The answer comes in terms of God's creative overshadowing power. Mary's faith is put on the line at the start. Will she believe that God has the capacity to create life within her? God does not leave her alone in the decision. The angel notes the life that is stirring within the womb of an elderly woman, Elizabeth, Mary's relative. Thus John serves as a pointer to Jesus not only in his preaching but also in his birth.

The angel states the basic premise "Nothing is impossible with God." Mary simply responds in humble acceptance, "I am the Lord's servant. May it be to me as you have said."

We can only imagine what this announcement required of Mary, especially as her condition became obvious. A hint of the issue is raised in the story of Joseph's dilemma in Matthew 1:18-25. Is God's power such that he can create life and exercise sovereignty over it? This is a question Jesus' birth should raise. Would people believe the claims surrounding Jesus? The questions are profound. Wonderful things come in surprising packages, but they can come, because God has the power to deliver them.

Mary Visits Elizabeth

³⁹At that time Mary got ready and hurried to a town in the hill country of Judea, ⁴⁰where she entered Zechariah's home and greeted Elizabeth. ⁴¹When Elizabeth heard Mary's greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. ⁴²In a loud voice she exclaimed: "Blessed are you among women, and blessed is the child you will bear! ⁴³But why am I so favored, that the mother of my Lord should come to me? ⁴⁴As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. ⁴⁵Blessed is she who has believed that what the Lord has said to her will be accomplished!"

Mary's Song

⁴⁶And Mary said:
   "My soul glorifies the Lord
        ⁴⁷and my spirit rejoices in God my Savior,
    ⁴⁸for he has been mindful
       of the humble state of his servant.
   From now on all generations will call me blessed,
        ⁴⁹for the Mighty One has done great things for me--
       holy is his name.
    ⁵⁰His mercy extends to those who fear him,
       from generation to generation.
    ⁵¹He has performed mighty deeds with his arm;
       he has scattered those who are proud in their inmost thoughts.
    ⁵²He has brought down rulers from their thrones
       but has lifted up the humble.
    ⁵³He has filled the hungry with good things
       but has sent the rich away empty.
    ⁵⁴He has helped his servant Israel,
       remembering to be merciful
    ⁵⁵to Abraham and his descendants forever,
       even as he said to our fathers."
⁵⁶Mary stayed with Elizabeth for about three months and then returned home.

Luke 1:39-56

Explanation:

In terms of Luke's plot, this meeting expands Luke's characterization and serves as a crucial pivot in the infancy narrative. Though the mothers of John and Jesus meet, the account is portrayed as a meeting of the two children, since John reacts to the meeting as Elizabeth makes clear. In fact, John's reaction anticipates and mirrors the forerunner role that he will have in Luke 3. Much in the passage parallels Genesis 25:22-26, though there are some major differences. In Genesis there is internal tension as Jacob and Esau struggle for supremacy in the womb. Here there is a total absence of tension: John leaped for joy (vv. 41, 44) at the presence of Jesus' mother, who bears Jesus in her womb.

John's ministry starts very early; he is a forerunner even as he responds in Elizabeth's womb (vv. 14-15). This next note of fulfillment of the angelic promise comes from one filled with the Holy Spirit from the womb. The fact that Elizabeth is filled with the Holy Spirit as she reports the response indicates how Luke views her response: she expresses the mind of God. This sign sets the mood for the passage. The basic response to the arrival of Jesus onto the scene of history should be joy.

Elizabeth is exemplary in her response. She is the "amazed saint." Her attitude is summarized in the question "Why am I so favored?" Here is humble amazement at being able to participate directly in God's plan and see him at work (2 Sam 6:9; 24:21). All who have a role in God's plan should share this wonder.

Elizabeth recognizes the unique blessedness of Mary (blessed are you among women) because of the child she bears (blessed is the child you will bear). The remark is rhetorical and should not be read as if Mary is the most blessed of all women. It means she is "very pleased" (compare Judg 5:24; Song 1:8). The attitude of Elizabeth is representative of what Luke desires in any believer. What a joy to share in the events associated with Jesus. What a joy to share life with him.

Elizabeth also reveals a second exemplary attribute, one that also is found in Mary. While reporting the leaping of John in her womb, she expresses a beatitude for Mary's faith: "Blessed is she who has believed." Here is the essence of response to God, to trust his word to be true and live in light of that belief. To be blessed is to be happy because God has touched one's life. Such divine benefit rains down on those who trust him and his promises. Blessing emerges from God's ability to bring his promises to completion, but to share the benefits, we must be confident that God does what he says. The first sign of such faith in Mary was her willingness to let God use her (v. 38). The second was her immediate (hurried) visit to Elizabeth, who herself served as a sign that God keeps his word and can give life (vv. 36, 39).

Theophilus and readers like him should not doubt, but rejoice and be assured that God keeps his promises. Trust and joy are two vital aspects of a successful walk with God. Elizabeth's joy is shared by Mary, who will utter a hymn of praise to God for his gracious work on her behalf. Mary's psalm also comes from the heart of a grateful believer.

Mary's Hymn of Praise: Magnificat (1:46-56)

Mary's hymn is one of three major hymnic pieces in the infancy material (the others are known as the Benedictus, Lk 1:67-79, and Nunc Dimittis, Lk 2:28-32). The Latin names come from the phrases that begin the hymns. Mary's hymn expresses praise to God for his treatment of her, but then extends her praise to how God has treated the righteous throughout the ages and how he will vindicate them fully in the future. Understanding what God is doing, Mary possesses a mood of joy. She speaks for herself and for her community, the people of God throughout time. God is worthy of praise for what he will do in taking care of his own. Understanding God's blessing moves the believer to joy and appreciation, since the Almighty cares personally for us and acts on our behalf.

Mary is exemplary of the humble, faithful disciple. That a woman provides such an example is significant, since first-century culture often relegated women to a secondary status. Such examples exist in the Old Testament as well (Miriam in Ex 15:21; Hannah in 1 Sam 2:1-10; Deborah in Judg 5). One of the beauties of Luke's infancy material is that different sorts of people all experience joy at the arrival of Jesus. This reveals Jesus' universal appeal.

Praise for God's Word to Mary (1:46-49)

Mary's poetic outburst echoes Old Testament language with a perspective that sees the present in light of God's consistent activity throughout time. Her praise is personal--her soul and spirit offer praise. She glorifies the Lord, which means her words acknowledge his goodness and bring attention to him like a huge neon light shining out from a building (Ps 34:3; 69:30). She makes his name great. She approaches him recognizing her humble state as his servant and thus acknowledging him as sovereign Master (see also v. 38; 2 Kings 14:26; Ps 9:11-14; 25:16-18). Yet though she addresses God as the Mighty One (Deut 10:21; 34:11; Ps 44:4-8; 89:8-10; 111:2, 9; Zeph 3:17), she knows that she has nothing to fear from his power, because he also is her Savior (Ps 25:5-6; Is 12:2; Mic 7:7). All these titles serve to show Mary's humble spirit. Her humble perspective forms the basis of her gratitude. The exemplary character of Mary grows out of her understanding of God's character. God owes her nothing; she owes God everything. All the good things that come from his hand are acts of grace.

Despite her humble position, she will be honored by all generations. Here is the reason for both her honor and her praise--God the Almighty has done great things on her behalf. Generations will see her as an example of a simple human touched by divine power and presence. But it is God who is unique, as her declaration of his holiness makes clear. He is the one "set apart" who is worthy of praise. For her, his name is wonderful because his character is true.

Praise for God's Acts to All (1:50-53)

Mary generalizes her praise: God's mercy extends to those who fear him. This description is important in setting the context of the hymn's statements. It is the righteous, those who look and turn to God, who are the objects of his blessing. Though the blessings of verses 50-53 come to those in need, they are not a carte blanche offer to all the poor and hungry, but only to those who look to God for care. God's mercy shows his "loyal love" or hesed. Such love is faithful as well as gracious (Ps 103:2-6, 8-11, 13, 17). Loyal love is the hymn's basic theme, and God's treatment of Mary is but one example. His divine loyalty requires his action on behalf of the beloved. Those who stand in opposition will face God's power and authority to bring down.

So God will deal with the proud. His arm will be raised against them (Deut 4:34; Ps 44:3; 89:13; 118:15). The promise of God's judgment here recalls the exodus, when God exercised his power in total judgment (Ex 6:1, 6; Deut 3:24; 7:19). Whatever earthly authority exists, it is nothing before the mighty, decisive exercise of divine authority. He has brought down rulers (Ps 68:1; 89:10) but has lifted up the humble (1 Sam 2:7; Ps 147:6). He has filled the hungry with good things (1 Sam 2:5; Ps 107:9; 146:7) but has sent the rich away empty (1 Sam 2:5; Job 15:29; Jer 17:11). Here is God working on behalf of the pious downtrodden, a group the Old Testament called the 'anauim (Ps 9:11-12, 17-20; 10:1-4; 12:1-5; 18:25-29).

These verses express the traditional Jewish hope of vindication in the face of oppression at the hands of foreign, pagan rulers (1:71-75 is similar; in Judaism, see Psalms of Solomon 17--18). Mary's remarks are often misinterpreted in two directions. Some see them solely as a reference to God's defense of all the poor, all the hungry. A whole theology of liberation is built around such a reading of these verses and others like them. This ignores the spiritual dimension present throughout the hymn, not to mention the national character of the hope expressed in verses 54-55. On the other hand, some want to dilute the references to the poor and hungry altogether and speak only of the poor and hungry in spirit. This also undercuts the passage's force. The spirit of this text is reflected in other New Testament texts (1 Cor 1:25-31; Jas 2:5). Often it is those in need who are the most spiritually sensitive to God and who are gifted with faith by him. God promises them that despite their current deprivation, they will experience great reward in the future.

Luke raises a theme here that he will return to again and again: God's desire to minister to the poor. Luke will stress a ministry of social concern for those in need and warn those who are wealthy not to hoard what God has given to them (6:20-26; 7:22-23; 12:13-21; 14:12-14; 16:14-29). He warns about a reversal of roles in the judgment for those who do not hear this admonition.

Praise for God's Acts for His People, Israel (1:54-56)

God is acting for his people, Israel. God's actions reflect his mercy. He committed himself to such loyalty and compassion when he made promises to Abraham (Gen 12:1-3). One of the lessons of the infancy section is that God keeps his word, including the promises made to the nation of Israel. Mary knows that the promises of God abide, and this is evident in her praise. God's loyal love is central to the hope and assurance of those to whom God has made himself known.

Israel is called his servant. This reference recalls a major motif from Isaiah (Is 41:8-9; 42:1, 2, 21; 45:4; 48:20; 49:3). Later Luke will describe Jesus in terms that picture the Servant (Lk 22:37; Acts 8:32-33). Even later in Acts, Paul and Barnabas recall this calling to serve as "light for the Gentiles" (Acts 13:47). The various points of connection to the Servant concept mark this as a pattern prophecy: the role God had designed for Israel is fulfilled in the regal representative of the nation and in those who are identified with him.

Though Luke will develop the concept of God's constant care for Israel according to covenant promise, his portrayal of Mary here shows a woman confident that God will care for a remnant in his nation. They, like she, will see the Lord's powerful hand move on their behalf. God's loyal love and the truthfulness of his holy character make such assurance and hope possible. Even more amazing is what the progress of Luke's story reveals. Others who were not originally included in the promise, namely Gentiles, will come to share in this hope and will benefit from the vindication described here. In fact, it is quite likely that Theophilus himself is one of these additional beneficiaries, along with many others after him who have come to fear the Lord.

In fact, the two points of assurance are linked. Since God remembers the loyal love promised in covenant to Israel, Theophilus can rest assured that God will remember his promises to this Gentile believer. God's care for one promise reinforces the other. The basic teaching implied here is very similar to Paul's argument for the hope of Israel in Romans 9--11.

The Birth of John the Baptist

⁵⁷When it was time for Elizabeth to have her baby, she gave birth to a son. ⁵⁸Her neighbors and relatives heard that the Lord had shown her great mercy, and they shared her joy.
⁵⁹On the eighth day they came to circumcise the child, and they were going to name him after his father Zechariah, ⁶⁰but his mother spoke up and said, "No! He is to be called John."
⁶¹They said to her, "There is no one among your relatives who has that name."
⁶²Then they made signs to his father, to find out what he would like to name the child. ⁶³He asked for a writing tablet, and to everyone's astonishment he wrote, "His name is John." ⁶⁴Immediately his mouth was opened and his tongue was loosed, and he began to speak, praising God. ⁶⁵The neighbors were all filled with awe, and throughout the hill country of Judea people were talking about all these things. ⁶⁶Everyone who heard this wondered about it, asking, "What then is this child going to be?" For the Lord's hand was with him.

Luke 1:57-66

Explanation:

With the birth of John, God continues to fulfill what he promised in Luke 1:5-25. As the promise of God moves ahead, God shows he will bring his word to pass and teaches some personal lessons as well. The most important lesson is that even the pious must learn to wait on God's timing and ways.

As in Luke 1:39-56, where there was a meeting (1:39-45) and then a hymn (1:46-56), John's birth is followed by a hymn. In each case the hymn details the significance of the previous event. The difference is that Mary's hymn focused on how God deals with his people, while Zechariah's hymn will highlight the main players who bring such blessing on humanity.

John's Birth (1:57-58)

When Elizabeth bears a son, all those around her hear that the Lord had shown her great mercy. Though these events are cosmic in their reach, they involve the divinity's personal touch. God has shown his mercy and magnified it to Elizabeth (compare Gen 19:19; 24:12; 40:14; 47:29; Ruth 1:8; 4:13). Those who had shared her pain now rejoice with her. God's mercy expresses itself in concrete, loving action.

The Surprise in the Naming of John (1:59-66)

According to custom, the circumcision and naming of the child follow. Though children were often named at birth in the Old Testament (Gen 25:25-26; 29:32-35), it appears that sometimes such naming was associated with circumcision. The presence of the parents at circumcision shows them as pious, law-abiding Jews (Gen 21:4; Lev 12:3).

Many features of the naming of John are surprising. The crowd fully expects custom to be followed. They wish the child to be named Zechariah. Children were often named after fathers or grandfathers (1 Maccabees 1:1-2; Josephus Life 15; Antiquities 14.1.3 10; 20.9.1 197; Jubilees 11:15; Fitzmyer 1981:380). Elizabeth rejects the crowd's desire and goes her own way. The name she chooses is the one the angel gave Zechariah in verse 13. The text is silent on how she knew this name, but that detail is unimportant. The choice of the surprising name indicates that a major lesson of obedience has been learned. And as noted above, when God names a child, that child is significant in his plan.

The protest of the crowd shows that they are unaware of what God is doing. Surely the father of the house will not sanction this breaking of custom. So they motion to Zechariah to find out what the name of the child should be. Their signing to Zechariah indicates that he is both deaf and mute. The reply comes on a wooden tablet covered with wax. By repeating the name his wife gave, Zechariah echoes the instructions of the angel, not the crowd and custom. He goes the way of God and amazes his neighbors.

His obedience yields additional reward: his tongue is loosed immediately and judgment ends. Just as the angel promised in Luke 1:20, the temporary situation of silence ends with the fulfillment of God's word. The point of the linkage is not to be missed: believe and know that God fulfills his promises.

The event has three unusual features: (1) the old have given birth, (2) the child has a strange name, and (3) Zechariah's handicap is taken away, whereupon he launches into praise about what God is doing. Such remarkable events cause the crowd to fear and reflect. Something different and surprising is happening, things worth remembering and considering. So they wonder, "What then is this child going to be?" Luke wants his readers to consider the same question. The story's close indicates that the Lord's hand was with him. Luke is saying, in effect, "Be assured, Theophilus or any other reader of my account, that God was in these most unusual events." When God's hand is mentioned, usually an opportunity for deliverance is around the corner (Ex 13:3; 15:6; Is 5:12; 26:11; 66:14; Ps 28:5; 80:17; 1 Kings 18:46; 1 Chron 28:19; Ezek 1:3, 3:14, 22; Marshall 1978:90; Stein 1992:98). And Zechariah, in his silence, has learned to believe God.

With John, God has prepared the way for his promise. God's ways were not traditional or what had been culturally expected, but they were his ways nonetheless. Sometimes going God's way means going against the grain of our culture.

Zechariah's Song

⁶⁷His father Zechariah was filled with the Holy Spirit and prophesied:
    ⁶⁸"Praise be to the Lord, the God of Israel,
       because he has come and has redeemed his people.
    ⁶⁹He has raised up a horn of salvation for us
       in the house of his servant David
    ⁷⁰(as he said through his holy prophets of long ago),
    ⁷¹salvation from our enemies
       and from the hand of all who hate us--
    ⁷²to show mercy to our fathers
       and to remember his holy covenant,
    ⁷³the oath he swore to our father Abraham:
    ⁷⁴to rescue us from the hand of our enemies,
       and to enable us to serve him without fear
    ⁷⁵in holiness and righteousness before him all our days.
    ⁷⁶And you, my child, will be called a prophet of the Most High;
       for you will go on before the Lord to prepare the way for him,
    ⁷⁷to give his people the knowledge of salvation
       through the forgiveness of their sins,
    ⁷⁸because of the tender mercy of our God,
       by which the rising sun will come to us from heaven
    ⁷⁹to shine on those living in darkness
       and in the shadow of death,
   to guide our feet into the path of peace."
⁸⁰And the child grew and became strong in spirit; and he lived in the desert until he appeared publicly to Israel.

Luke 1:66-80

Explanation:

This hymn surveys God's plan through the forerunner and the anointed Davidic heir. The Lord, the God of Israel, is blessed for how he works through these two major agents. Where Mary's hymn was cosmic and personal, Zechariah's is cosmic and universal. Zechariah rejoices that God has raised up the Davidic horn to do his work of deliverance, as well as sending a prophet to prepare the way for him. That deliverance possesses both political and spiritual dimensions, as verses 71-75 and 78-79 show.

Luke describes the hymn as Spirit-inspired. In other Lukan accounts, often the Spirit's presence leads to a prophetic declaration or to praise (Acts 2:17-18; 11:27; 13:1; 19:6; 21:9). This hymn offers a divine commentary on God's plan. John is the prophet of the Most High pointing to Jesus, the bright Morning Star. So Zechariah highlights Jesus just as his son John will.

Praise for Messianic Redemption (1:68-75)

John's birth means that God is once again working actively to redeem his promise (vv. 72-73). Zechariah praises God, for he has come and has redeemed his people. What the NIV refers to as God's coming heralds an important Lukan concept, God's visitation (1:78; 7:16; 19:44; Acts 15:14). This introduction makes the hymn a praise psalm. The theme of the praise occurs in verses 68-70, while the explanation of the theme involves the rest of the hymn. God's visitation comes in Messiah's visitation (Lk 2:26-32). God has raised up a horn of salvation for us in the house of his servant David. God often acted in history to "raise up" a prophet (Deut 18:15, 18), a judge (Judg 3:9, 15), a priest (1 Sam 2:35) or a king (2 Sam 3:10). Luke likes the idea as well (Acts 3:22, 26; 13:22), showing how God directs the events of his plan.

This Messiah is a picture of strength, which is why Zechariah mentions the horn. The horns of an ox are used for protection and for defeating opponents (Deut 33:17). The same image is used for a warrior (2 Sam 22:3; Ps 75:4-5, 10; 148:14) or a king who saves (1 Sam 2:10; Ps 132:17). Luke's starting point for thinking about Jesus is that he is a king.

God is doing what he promised. His word will come to pass. These events are as he said through his holy prophets of long ago. The promise involves rescue: God will save his people from their enemies and from all who hate them. Such salvation reflects the mercy of God and the recollection of the covenant made with Abraham. In this way the hymn actually combines two sets of divine promises--those about David's son and those made to Abraham. What God will do for his people he does through Messiah. The fresh fulfillment of both covenants begins with Jesus' arrival.

But what is the goal of this salvation? Here is perhaps the most insightful part of the hymn. Zechariah is not retreating from life or looking only to a future reward in heaven. His heart's desire is to serve [God] without fear in holiness and righteousness before him all our days. This is the expression of an exemplary soul. The meaning of life comes in faithful service to a holy God. By saying our days, Zechariah represents many who share this desire. Salvation enables the child of God to serve God.

Who are the enemies referred to in the hymn? In the context it seems clear that Zechariah anticipates freedom from the opposition of enemies (v. 74). Possibly he hopes for rescue from Rome, much as John the Baptist seemed to anticipate when he asked Jesus whether he really was "the one who was to come" (7:18-23). Such a political deliverance for the people of God is also anticipated by John in Revelation 19.

But this is only a partial answer. Zechariah's hymn is an introduction to Luke's entire book. To ask what the hymn means for Luke, we need only to see how he develops the theme of enemies within his Gospel (Bock 1993:443-48). Such an examination shows that the enemy consists of supernatural opposition (11:14-23). Jesus is the "someone stronger" who overruns the strong man Beelzebub. To provide real victory Jesus will need to vanquish not only human opponents but the spiritual ones that stand behind them as well (Eph 6:10-18). Jesus' activity shows his goal to be the reversal of the effect of demonic presence (Lk 13:10-17). As the Davidic Son, he heals and shows his authority (18:35-42). The power of his horn extends even into these dimensions of reality. The miracles are not only events of deliverance but pictures of a deeper reality. To know Jesus is to have access to authority that can overcome the presence of evil. We are able, as a result, to serve God in holiness and righteousness.

Prophecy About John and Jesus (1:76-80)

Two agents are responsible for this work. John the Baptist, as prophet, will go on before the Lord to prepare the way for him. In the context of the hymn, it is best to see the Lord as a reference to God the Father, since he is the source of all the activity the hymn describes (as also in 1:17). Luke 1:76-77 speaks of his way and his people, a reference that looks back to 1:68, where the people are God's. For Luke, God is the producer-planner and Jesus is the plan's directing agent. John's preparation involves giving knowledge of salvation through the forgiveness of their sins. Forgiveness is a major Lukan theme (Lk 24:47; Acts 2:38; 5:31; 10:43; 13:38; 26:18).

Forgiveness is also a principal component of the expression of God's tender mercy. He is the one who makes the dayspring dawn upon us from on high, or in the NIV rendition, the rising sun . . . come to us from heaven. This is a reference to the sun's dawning in the morning. The Davidic horn (v. 69) is an image of light (Num 24:17; Is 11:1-10). The image of light will be important in Acts (13:47; 26:17-20) as well as in Luke (2:32). The picture is of a world cloaked in darkness and death, desperate for someone to lead it into light and life. For Zechariah, this rescue is Messiah's mission. The Christ is the bearer of forgiveness as his day dawns. Once his day dawns, the light of the "Sun" never sets. He is the one who guides our feet into the path of peace. Even the righteous Zechariah recognizes the need to be totally dependent on the one God will send. Those who are righteous know that the only true journey in life is the one taken in the hands of God. In Luke 1, Zechariah has grown from a figure of doubt to an example of dependence.

So John and Jesus come by God's mercy to prepare and lead God's people. John will proclaim salvation, but Jesus will take them to it.

For this reason Luke notes John's growth briefly and ends the chapter by placing John in the desert, where he will minister to the nation. Then Luke turns the story's spotlight from John and his birth and shines it on the star of his narrative, Jesus, the Davidic horn and king who delivers his people into the light.

Luke 2


The Birth of Jesus

¹In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. ²(This was the first census that took place while Quirinius was governor of Syria.) ³And everyone went to his own town to register.
⁴So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. ⁵He went there to register with Mary, who was pledged to be married to him and was expecting a child. ⁶While they were there, the time came for the baby to be born, ⁷and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn.

The Shepherds and the Angels

⁸And there were shepherds living out in the fields nearby, keeping watch over their flocks at night. ⁹An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were terrified. ¹⁰But the angel said to them, "Do not be afraid. I bring you good news of great joy that will be for all the people. ¹¹Today in the town of David a Savior has been born to you; he is Christ the Lord. ¹²This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger."
¹³Suddenly a great company of the heavenly host appeared with the angel, praising God and saying,
    ¹⁴"Glory to God in the highest,
       and on earth peace to men on whom his favor rests."
¹⁵When the angels had left them and gone into heaven, the shepherds said to one another, "Let's go to Bethlehem and see this thing that has happened, which the Lord has told us about."
¹⁶So they hurried off and found Mary and Joseph, and the baby, who was lying in the manger. ¹⁷When they had seen him, they spread the word concerning what had been told them about this child, ¹⁸and all who heard it were amazed at what the shepherds said to them. ¹⁹But Mary treasured up all these things and pondered them in her heart. ²⁰The shepherds returned, glorifying and praising God for all the things they had heard and seen, which were just as they had been told.

Jesus Presented in the Temple

²¹On the eighth day, when it was time to circumcise him, he was named Jesus, the name the angel had given him before he had been conceived.

Luke 2:1-21

Explanation:

If ever there was an opportunity for God to enact his plan with a majestic flourish, it was at Jesus' birth. But God did not presume upon humanity when he stepped in to redeem it. There was no pretense in this arrival. Rather, God chose to identify in the humblest way with those made in his image. The story of Jesus' birth in Luke mixes praise with simplicity. Its contrast to the birth of John the Baptist is remarkable. John's birth was announced in the capital, at the temple, in the center of the Jewish nation. But Jesus arrives in rural anonymity. John is the child of a priest and his righteous wife; Jesus belongs to Jews of average social status.

Yet it is Jesus' birth that draws an angelic host. Once again, appearances are deceiving. As humble as the setting is, his birth is accompanied by the attention of the heavenly host. The shepherds who are privileged to share in the moment become bearers of a story full of wonder. Jesus' birth is more than a cosmic event; it is the arrival of divine activity that should provoke joy, reflection and attentiveness. That is why Mary ponders these events and the shepherds return glorifying God.

The Birth (2:1-7)

A regional census leads Joseph and his betrothed, Mary, to the city of David, better known as the hamlet of Bethlehem. The decree comes from Caesar Augustus, better known as Octavian, who ruled alone from 27 B.C. to A.D. 14. The administrator of the census was Quirinius (Tacitus Annals 2.30; 3.22, 33, 48; Strabo Geography 12.6.5). This census probably sought to produce a registration list for taxes. A journey to the ancestral home would have fit Jewish practice, so that the custom was done in a culturally inoffensive manner (2 Sam 24). This was important, since the tax itself would have been a painful reminder of Israel's position before Rome. Nazareth to Bethlehem was about a ninety mile trip, assuming that Samaria was bypassed. Such a journey would have taken around three days.

That Bethlehem is the town of David indicates the birth's connection to promise (Mic 5:1-2; the Greek is literally "city of David"). Luke makes the connection less directly than Matthew 2:6 does, but the association of David with the birth sounds a regal note, even if the allusion is made subtlely. As the couple arrives in the city, the time comes for the child's arrival.

Many of the details supplied in Christmas tellings of this story do not come from Luke. There is no indication of a long search for a place to stay or of an insensitive innkeeper who made Mary and Joseph stay outdoors. The text merely describes the arrival in simple terms: She gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn.

In all likelihood, the manger is an animal's feeding trough, which means the family is in a stable or in a cave where animals are housed (Hengel 1974:53-54). Swaddling clothes were cloth wrapped around the baby's arms and legs (see Ezek 16:4); they kept the limbs covered and protected. The contrast between the birth's commonness and the child's greatness could not be greater. The promised one of God enters creation among the creation. The profane decree of a census has put the child in the promised city of messianic origin. God is quietly at work, and a stable is Messiah's first throne room.

Response to the Birth (2:8-21)

Jesus' birth sparks joy, surprise and wonder. All these emotions flow from the experience of the shepherds, who observe with amazement as heaven confesses the child's identity (vv. 10-11). The major offices of Jesus are confessed in one sentence: he is Savior, Lord and Christ--that is, deliverer, master and anointed king. As unbelievable as it may seem, the one with authority over salvation spends his first nights not in a palace but in the open air among simple people like the shepherds. Born in the ancient equivalent of a tent village, Jesus arrives to fulfill God's promise. All the imagery shows God's concern for people regardless of their social status or vocation. He cares for all and identifies with all.

Joy comes with an angelic proclamation of good news (euangelizomai). The message is for all the people. Though in the original context such a messianic announcement would have been understood as being for the people of Israel, the development of Jesus' ministry shows that Jesus' work reaches beyond such national boundaries. The two volumes of Luke-Acts tell the story of how Jesus, the Savior, Lord and Christ, brought salvation to all people regardless of nationality. They need only turn to him (Acts 10:34-43).

As with other incidents in the infancy material, the angel describes a sign: the shepherds will know this announcement is true when they see the child in a manger. The angelic announcement does not come in mystical isolation; it connects to concrete events.

The praise of the heavenly host offers honor to God and peace to men on whom his favor rests. This last phrase is not a declaration of universal salvation but refers to those who are the special objects of God's grace. They are like the God-fearers Mary mentioned in Luke 1:50-53, whom God will exalt with his blessing. They are the "saved" or the "elect," those on whom God has bestowed the favor of his grace.

In this account each set of characters plays a major role. The angels present the commentary of heaven on the events of Luke 2:1-7. They identify the child and reflect the heavens' excitement that this child has come to do God's work. The shepherds have the type of response any of us should have as we contemplate these events. Their curiosity leads them to go to Bethlehem and see this thing that has happened. As they see God's word honored in the presence of the sign, they come to testify to God's work and tell the story of the child. Mary depicts the wonder of experiencing the inbreaking of God in her life. She pondered these things in her heart. The audience to the shepherds' report were amazed. Their response exemplifies the awe that should fill anyone who hears Jesus' story.

In addition, there is the shepherds' glorifying and praising God for all the things they had heard and seen. This birth is no mere arrival of a new life, as poignant as each such event is. The story is not told so that hearers can identify with the new mother and father or enjoy a story of hope, of a touching birth in humble surroundings. This birth has value because of whose birth it is. The shepherds have found that the angel's words were true, that events have transpired just as they had been told. God's word is coming to pass; his plan is again strategically at work. They break out in praise to God because he has sent Jesus, the Savior, Lord and Christ.

Reflecting the piety of obedient Jewish parents, Joseph and Mary undertake to circumcise the child on the eighth day and give him the name the angel said he should possess, Jesus. In every action this couple is showing faithfulness. They are examples of faith. As devout Jewish parents, they follow the Mosaic law. Jesus has been born into a good family.

²²When the time of their purification according to the Law of Moses had been completed, Joseph and Mary took him to Jerusalem to present him to the Lord ²³(as it is written in the Law of the Lord, "Every firstborn male is to be consecrated to the Lord"), ²⁴and to offer a sacrifice in keeping with what is said in the Law of the Lord: "a pair of doves or two young pigeons."
²⁵Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him. ²⁶It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord's Christ. ²⁷Moved by the Spirit, he went into the temple courts. When the parents brought in the child Jesus to do for him what the custom of the Law required, ²⁸Simeon took him in his arms and praised God, saying:
    ²⁹"Sovereign Lord, as you have promised,
       you now dismiss your servant in peace.
    ³⁰For my eyes have seen your salvation,
        ³¹which you have prepared in the sight of all people,
    ³²a light for revelation to the Gentiles
       and for glory to your people Israel."
³³The child's father and mother marveled at what was said about him. ³⁴Then Simeon blessed them and said to Mary, his mother: "This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, ³⁵so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too."
³⁶There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was very old; she had lived with her husband seven years after her marriage, ³⁷and then was a widow until she was eighty-four. She never left the temple but worshiped night and day, fasting and praying. ³⁸Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem.
³⁹When Joseph and Mary had done everything required by the Law of the Lord, they returned to Galilee to their own town of Nazareth. ⁴⁰And the child grew and became strong; he was filled with wisdom, and the grace of God was upon him.

Luke 2:22-40

Explanation:

The testimony to Jesus continues as both a prophet and a prophetess reveal God's plan. By showing how each gender among the people of God testifies to what God is doing through this child, Luke is saying that all should rejoice at his coming. And culturally it is no accident that both Simeon and Anna are advanced in years. Here is the testimony of two with a full resume of life experience.

Anna's and Simeon's prophecies share a note of hope and expectation, along with declarations that in this child God's promise is moving into realization. Luke also reveals Jesus' superiority to John in this passage, for the testimony about John stops with his circumcision but the praise of Jesus extends long past the eighth day of life. Here two old and wise prophets of Jewish piety speak not only for the nation but for all humankind, as Simeon's prophecy mentions Jesus' relationship to the Gentiles (for the first time in the book). This passage also provides the first hint that all will not go well. Mary will experience the pain of seeing her son rejected by a divided Israel.

The Purification of Jesus (2:22-24)

Jesus' parents are law-abiding Jews. They show up at the temple to perform sacrifices associated with the wife's purification after birth (Lev 12:2-4, 6). Such a ceremony occurs forty days after the child's arrival. At the same time the firstborn child is to be set aside to the Lord (Ex 13:2, 12, 16; 34:19; Num 18:15-16). Jesus' parents bring the child along, though that is not necessary. They offer a pair of doves or two young pigeons. This offering recalls Leviticus 12:8, though the wording is closer to the Greek Old Testament version of Leviticus 5:11. Since this offering is the one usually made by the poor, Jesus is identified with the very people he reached out to save (1:52; 4:18-19; 6:20; 7:22-23; Greeven 1968:69). But Joseph and Mary do not live in abject poverty, since Joseph is a carpenter by trade (Mk 6:3; Plummer 1922:65). This could be the offering of someone from a "middle-class" background as well. Regardless of their precise social status, Luke is making it clear that Jesus' parents are not spiritual renegades, but Jews who are sensitive and faithful to the Mosaic law--a point reinforced in Luke 2:40-52, when they will make their customary annual pilgrimage to Jerusalem. All the persons surrounding Jesus at his birth have a heritage of devotion to God. The testimony to Jesus stands on the shoulders of a series of highly respectable figures.

Simeon's Prophecy (2:25-35)

The Spirit leads an old man to the temple to greet Jesus. He is righteous and devout (compare Mt 10:41; 19:17; 23:29, 35; 2 Pet 2:7-8), yet another witness to Jesus who possesses a vibrant walk with God. Such piety includes having an eye on the hope of God's redemption. Luke expresses this hope in national terms appropriate for this first-century saint: Simeon has been waiting for the consolation of Israel. He longs for the nation's deliverance, just as Zechariah had (1:68-75; Is 40:1; 49:13; 51:3; 57:18; 61:2; 2 Baruch 44:7). In fact, later rabbis will call the Messiah Menahem, or Comforter (Schmitz and Stahlin 1967:793; y. Berakot 2:3). It was such deliverance that Simeon expected.

The Spirit of God directs this scene, because he had revealed to Simeon that death would not come until he had seen the Lord's Christ. Promise, fulfillment and God's direction stand behind the prophecy of this old saint.

Simeon's remarks are set within a hymn known as the Nunc Dimittis, from the Latin of the hymn's opening phrase. The prophecy itself is a statement of mature faith. Simeon can die in peace as you have promised and be taken by God, his Sovereign Lord (despota or Master), because my eyes have seen your salvation. There is a significant equation in this remark. To see Jesus is to see God's salvation. They are inseparable. There is joy, even in the face of death, when one has seen the source of life. Simeon's job as a sentinel for Messiah is done. The Lord can take him home. Simeon pictures a faithful servant who is at home in God's purpose and plan, even when his time is up.

God's work is for all people (laon). As in 2:10, the reference to the people ultimately is broad, encompassing both Jew and Gentile, as verse 32 makes clear. In fact, Jesus is light (phos), an image that recalls the description of the Davidic son as the dayspring or bright morning star in 1:78-79. But Jesus serves as light in two distinct ways. For Gentiles he is a revelation. This term refers to his opening up the way of salvation to the nations in a way unknown before his coming. But for Israel, God's people, Jesus is glory--that is, his activity represents the realization of promises made by God and thus shows Israel's special place in his heart (Is 46:13). The remarks in this verse recall Isaiah 60:1-3, which in turn recall imagery surrounding the promised Servant of the Lord. Though the church today associates the Servant figure with the suffering of Jesus, Luke prefers here to highlight those aspects of the Servant's work that mean hope and vindication.

Once again, the parents marveled at the prophecy. Luke's reader is to identify with their response and sense of wonder.

But Simeon is not done. There is a note of foreboding he must leave with Mary. Jesus will be the cause of division: This child is destined to cause the falling and rising of many in Israel. The imagery of this verse comes from Isaiah 8:14-15 and 28:13-16. These Old Testament texts are frequently alluded to in the New Testament (Rom 9:33; 1 Pet 2:6-8; Lk 20:17-18, also at Qumran, 1QH 2:8-10; 14:11). Jesus will divide the nation in two. Some will respond and others will oppose. That means that he will be a sign that will be spoken against. People will contend against and about Jesus. The road to promise-fulfillment is not smooth. To identify with Jesus will bring pain, because many will reject him.

This rejection explains Simeon's reference to a sword piercing through Mary's soul. She will feel a mother's pain as she watches her son go his own way and suffer rejection, but the sword also reflects the pain anyone who identifies with Jesus feels as the world rejects what Jesus has to offer. Simeon's remark to Mary is an aside, but an important one, since it shows that identifying with Jesus has painful personal consequences.

The division Jesus brings reveals the thoughts of many hearts. Jesus is God's litmus test for where a person is. Do I sense a need to depend on God and come to him to walk in light, or do I not? My response to Jesus is the test, and the answer comes from my heart. Each person's response to him reveals where he or she is before God, just as one day Jesus will reveal where everyone's heart is (Acts 10:42-43).

Anna's Prophecy (2:36-38)

Though no details of Anna's prophecy are given, this section completes the cycle of male and female witnesses. Again, Anna's piety is underlined by references to her old age, her faithful widowhood and her regular ministry at the temple. She is full of thanksgiving at the arrival of the child who will complete God's promise, and she speaks about the child to all who were looking forward to the redemption of Jerusalem. Her teaching would have been heard by all who frequented the temple. Her hope, like Simeon's, looks to the completion of what God is starting.

Jesus' Growth (2:39-40)

Having obeyed the Mosaic law, Jesus' parents return with him to Nazareth in Galilee. There Jesus grows in strength and wisdom, receiving the favor of God. There he awaits the ministry that will fulfill what Mary, Zechariah, the angels, the shepherds, Simeon and Anna have proclaimed. God will fulfill his word and perform his plan.

The Boy Jesus at the Temple

⁴¹Every year his parents went to Jerusalem for the Feast of the Passover. ⁴²When he was twelve years old, they went up to the Feast, according to the custom. ⁴³After the Feast was over, while his parents were returning home, the boy Jesus stayed behind in Jerusalem, but they were unaware of it. ⁴⁴Thinking he was in their company, they traveled on for a day. Then they began looking for him among their relatives and friends. ⁴⁵When they did not find him, they went back to Jerusalem to look for him. ⁴⁶After three days they found him in the temple courts, sitting among the teachers, listening to them and asking them questions. ⁴⁷Everyone who heard him was amazed at his understanding and his answers. ⁴⁸When his parents saw him, they were astonished. His mother said to him, "Son, why have you treated us like this? Your father and I have been anxiously searching for you."
⁴⁹"Why were you searching for me?" he asked. "Didn't you know I had to be in my Father's house?" ⁵⁰But they did not understand what he was saying to them.
⁵¹Then he went down to Nazareth with them and was obedient to them. But his mother treasured all these things in her heart. ⁵²And Jesus grew in wisdom and stature, and in favor with God and men.

Luke 2:41-52

Explanation:

As Luke's infancy overture comes to a close, he makes a transition to John and Jesus' ministry through a single incident from Jesus' adolescence (L. T. Johnson 1991:60). This is the only such incident in the Gospels, though the extrabiblical gospels do include such accounts (Infancy Gospel of Thomas 19:1-5). After the host of witnesses to Jesus in Luke 1:5--2:40, Jesus now speaks for himself for the first time. This is the literary climax of Luke's initial section and shows the sense of mission and self-awareness Jesus possesses. Jesus has a unique relationship to God and a clear sense of his calling, one that transcends his relationship to his earthly parents. That this event, though strictly speaking not an infancy account, belongs in this initial literary division of Luke is indicated by the fact that it takes place in the temple, which is where the section started in Luke 1:5. In addition, the note on Jesus' growth parallels the close of the discussion of John the Baptist in Luke 1:80.

The Problem: Jesus Is Missing (2:41-45)

The events leading to Jesus' exchange with his parents begin with their annual pilgrimage to Jerusalem. The parents of Jesus were devout Jews. The Old Testament commanded such a trip for three festivals a year (Passover, Pentecost and Tabernacles; Ex 23:14-17; 34:22-23; Deut 16:16). But by the first century, God-fearing Jews made only one journey a year because of the distances involved (Josephus on Passover--Life 345-54; Antiquities 17.9.3 213-14; Jewish Wars 2.1.3 10-12; 2.14.3 280; Brown 1977:472). The Passover was the major feast celebrated at the beginning of the Jewish year, Nisan 15, which falls in our month of March or April (Fitzmyer 1981:339-40). Only men were required to make the journey, so Mary's presence shows her commitment (Preisker 1964:373). Jerusalem was eighty miles from Nazareth, so the trip would take three days. Though some have argued that women and children traveled separately from the men as a way to explain how Jesus got lost, there is no ancient text that describes this practice.

Jesus is twelve years old. If the Mishna is relevant to the first-century Jewish practice, which is likely in this case, then religious instruction would have become more intense for Jesus upon his reaching twelve (m. Niddah 5:6; m. Megilla 4:6; m. `Abot 5:12). The custom of bar mitzvah for a thirteen-year-old Jewish boy was not in place at this time (Fitzmyer 1981:440).

After the seven days of celebration, Jesus' family returns home. The text does not say why his parents fail to make sure that he was present in the caravan. Perhaps, as verse 44 suggests, they assume he is with friends or relatives. In any case, on the first evening of their homeward journey they notice that he is missing. Jesus has stayed behind in Jerusalem, so Joseph and Mary turn back to find him.

The Resolution: Jesus Explains His Call (2:46-52)

Apparently after one day's journey back to Jerusalem and a day looking for Jesus, it is on the third day that Joseph and Mary discover him at the temple, listening to and asking questions of the teachers. The exact location of the incident within the temple is unstated, but Jesus' discussion with the officials leaves those who listen amazed at his understanding and his answers. At the tender age of twelve, Jesus already shows signs of possessing great wisdom. Clearly Luke wants the reader to develop a sense of respect for this amazing, blessed child.

When the parents finally find him, Mary steps forward to address the young Jesus in a way that both parents and children can appreciate. She expresses concern about the anxiety Jesus has caused by remaining at the temple.

The mild parental complaint leads to Jesus' self-declaration of mission. With the reply appears the first of many dei ("it is necessary") statements in Luke (4:43; 9:22; 13:33; 17:25; 19:5; 22:37; 24:7, 26, 44). The key phase in verse 49 is elliptical, making its meaning disputed. The statement reads, "I must be in the . . . of my Father" (the NIV renders this I had to be . . . ). Two views are popular: (1) I must be about my Father's affairs (L. T. Johnson 1991:61); (2) I must be in the house of my Father (Stein 1992:123; NIV). The second view also means that Jesus must be engaged in teaching God's ways, since for Luke the temple is a place where Jesus instructs (20:1--21:4). Greek idiom supports this second view.

Jesus' parents--and Luke's readers--need to appreciate that Jesus understood his mission. From the very beginning he is reflecting on the will of God. He starts revealing himself right in the center of Judaism's religious capital.

But there is a second key detail. Jesus refers to God as his Father. This alludes to the sense of family relationship and intimacy Jesus has with his heavenly Father (10:21-22). Such closeness to God not only is something Jesus' parents need to appreciate but also is a point the disciples will struggle to grasp (9:59-62; 14:26; Mk 10:29-30). In fact, Luke makes this the first note in a series of revelations that will build the case for who Jesus is. The infancy material stresses Jesus as Messiah, but this text is one of two hints early in Luke's Gospel that he is also much more. Luke reveals Jesus' identity gradually, bringing the reader along in an understanding of who Jesus is. So this first clue comes from Jesus himself. The other major clue comes in the infancy section, where Jesus' divine origin is tied to the Spirit (1:31-35).

Jesus is breaking new ground with his parents here, and they need to understand who he is, just as Luke's readers do. The text makes it clear that at the time they still did not understand what he was saying to them. But Mary treasured (or pondered) all these things in her heart, an appropriate response to Jesus' somewhat enigmatic remarks. Mary does what Luke wants his readers to do as well. It is good to pause and contemplate who Jesus is and the mission he performs. Even two thousand years of history does not do away with the need for such reflection.

Obedient to his parents, Jesus goes home with them to Nazareth. While there he grows in wisdom and stature, and in favor with God and men (Lk 1:80; 2:40). There he awaits God's timing to begin the ministry associated with God's house. In the meantime he shows respect for his parents through his obedience, a model for us in a world where teenage rebellion is all too common.

Luke 3


John the Baptist Prepares the Way

¹In the fifteenth year of the reign of Tiberius Caesar--when Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Iturea and Traconitis, and Lysanias tetrarch of Abilene-- ²during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the desert. ³He went into all the country around the Jordan, preaching a baptism of repentance for the forgiveness of sins. ⁴As is written in the book of the words of Isaiah the prophet:
   "A voice of one calling in the desert,
   'Prepare the way for the Lord,
       make straight paths for him.
    ⁵Every valley shall be filled in,
       every mountain and hill made low.
   The crooked roads shall become straight,
       the rough ways smooth.
    ⁶And all mankind will see God's salvation.' "
⁷John said to the crowds coming out to be baptized by him, "You brood of vipers! Who warned you to flee from the coming wrath? ⁸Produce fruit in keeping with repentance. And do not begin to say to yourselves, 'We have Abraham as our father.' For I tell you that out of these stones God can raise up children for Abraham. ⁹The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire."
¹⁰"What should we do then?" the crowd asked.
¹¹John answered, "The man with two tunics should share with him who has none, and the one who has food should do the same."
¹²Tax collectors also came to be baptized. "Teacher," they asked, "what should we do?"
¹³"Don't collect any more than you are required to," he told
¹⁴them. Then some soldiers asked him, "And what should we do?"
He replied, "Don't extort money and don't accuse people falsely--be content with your pay."
¹⁵The people were waiting expectantly and were all wondering in their hearts if John might possibly be the Christ. ¹⁶John answered them all, "I baptize you with water. But one more powerful than I will come, the thongs of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire. ¹⁷His winnowing fork is in his hand to clear his threshing floor and to gather the wheat into his barn, but he will burn up the chaff with unquenchable fire." ¹⁸And with many other words John exhorted the people and preached the good news to them.
¹⁹But when John rebuked Herod the tetrarch because of Herodias, his brother's wife, and all the other evil things he had done, ²⁰Herod added this to them all: He locked John up in prison.

Luke 3:1-20

Explanation:

Luke's presentation of John the Baptist combines material like that in Matthew 3:1-12 and Mark 1:2-8 with material unique to Luke (Lk 3:10-14). John is a preacher of the coming arrival of God's salvation, just as Isaiah 40:3-5 promised. The preparation for that salvation involves repentance, a heart open and turned to the living God. Forgiveness of sins paves the way for a life lived in honor of God with eyes looking for the One to come. There is a concrete ethical element in John's preaching in 3:10-14. That ethical note is also present in Jesus' teaching about how a disciple is to live with a unique kind of love (6:20-49). So John points both to Jesus and to the kind of heart that will recognize him and respond to him when he comes by honoring him with a life that is fruitful before God.

John the Baptist's Ministry (3:1-6)

Like a painting placed inside a beautiful frame, John the Baptist's ministry (3:2b-3) is bracketed between the historical context (3:1-2a) and the context of Old Testament hope (3:4-6). Among the Gospel writers, only Luke takes the time to mention leaders in power at various political levels when John appeared. Luke is also unique in emphasizing the extent to which John's coming represents a renewed realization of the promise of Isaiah 40:3-5. For Isaiah, the initial fulfillment of seeing God's hand had been in the deliverance from exile during the period of Cyrus the Great, as later chapters of Isaiah note. Now the pattern of God's working to deliver his people is renewed in the word of a voice of one calling in the desert. God approaches, and creation is to level all geographical obstacles to prepare for his coming, as if rolling out a great red carpet. This leveling includes seeking contriteness of heart (Is 57:14-17).

In listing Tiberius Caesar, Pontius Pilate, Herod, Philip, Lysanias, Annas and Caiaphas, Luke surveys the political and religious leadership from the most distant to the more directly involved authorities. The note about Tiberius's fifteenth year allows us to date the start of John's ministry. Assuming the calendar being used is a Roman one, John's ministry began somewhere during A.D. 28-29. The dating of this starting point is related to the dating of Jesus' ministry, which probably ended in A.D. 33 (though many date the end of his ministry in A.D. 30). Annas and Caiaphas are both called high priests, although only one high priest existed at a time. This description appears to be a case of a person of high office keeping his title even after leaving office, much like an ex-president or ex-governor today. Pilate and Herod reappear only briefly in 9:7-9 and 23:1-25, but both rulers are much discussed in ancient Jewish sources. Philip and Lysanias were the other regional tetrarchs of the period. They, like Herod, were descendants of Herod the Great, who ruled the entire area when Jesus was born.

John's ministry begins during this period. He ministers in the wilderness, brings the word of God and preaches a baptism of repentance for the forgiveness of sins. The concept of repentance is central to Luke. Not only is its concrete character elaborated in 3:10-14, but Jesus, in his Great Commission in 24:43-47, makes it clear that the roots of the concept come from the Old Testament. Though the Greek term for repentance means "a change of mind," the Semitic concept involves a "turning," an attitude that brings a change of direction (1 Kings 8:47; 13:33; Ps 78:34; Is 6:10; Ezek 3:19; Amos 4:6). Other texts in Luke emphasize this term (5:32; 10:13; 11:32; 13:3, 5; 15:7, 10). On this point Jesus and John echo one another. It is a contrite heart that comes to God for forgiveness, one who knows the need of a spiritual physician (5:31-32). A walk with God means submission to him and a change of direction.

John's baptism is a one-time rite in preparation of God's approaching salvation. Its roots may well go back to the Old Testament association of the Spirit's presence and washing (Ezek 36:25-27). Though John makes clear that Jesus is the one who brings the Spirit (Lk 3:15-17), John's baptism pictures a preparation for what God will do in Jesus.

Still, John's baptism differs from Christian baptism. John's baptism looks forward, while Christian baptism assumes Jesus' provision of the Spirit. John's baptism anticipates the Spirit's coming, while Christian baptism reflects the Spirit's arrival through Jesus. The washing aspect of John's baptism allows it to be associated with forgiveness of sins, as its connection to the Ezekiel 36 imagery suggests. Here are people of contrite heart, looking to God expectantly for what he will do in the days to come. Acts 19:1-10 reinforces the picture that John's baptism is anticipatory and not an end in itself: when some disciples appear in Ephesus who only knew John's baptism, they are led by Paul to experience what John's washing anticipated--the experience of being indwelt by the Holy Spirit (Lk 3:15-17; Acts 10:37-38; 13:23-24). When an Israelite takes John's baptism, he or she is declaring openness to God and his ways. The nation is put on notice to await the rest of God's promise.

This message is why Luke cites Isaiah 40:3-5, with its promise of the coming of God's salvation. As already noted, this Isaiah text is a "pattern" prophecy, speaking to many periods of history at the same time. In Isaiah these verses introduce the entire second section of the book, which overviews God's saving program for Israel, starting with deliverance from exile and ending in the utopian existence described in Isaiah 65--66. Thus a range of events is in view.

Luke shows how the pattern begins yet again with John the Baptist in the wilderness. John is like Elijah, as Mark 1:2-3 and Luke 1:16-17 note (Mal 3:1). The passage itself compares preparing for the events of salvation to preparing a red-carpet reception for a king. The creation is called to level the path so God can enter. With his entry God makes salvation manifest for all to see. There is nowhere else to look for God's saving work except to Jesus. The appeal to the leveling of creation is best seen as including the removing of moral obstacles to God's arrival. John is the sentry who issues the moral call to clear the way for his coming. The other Gospels make it clear that John also announces that the kingdom of God has "come near," something Jesus also declares (Mt 3:2; Mk 1:14-15). This announcement indicates that some aspect of God's rule approaches that had not been present previously. For the promised kingdom to be "near" means that it is not yet present when John speaks. So John is not speaking of the kingdom of God in its broadest sense of God's rule from the beginning of the creation. Rather, he is discussing the promised, long-awaited rule of God in which the promised Messiah and God's Spirit become evident in a fresh and startling way. John is saying that finally God is fulfilling the long-awaited hope of Old Testament promise.

John's later remarks about the Spirit (3:15-17; Mt 3:11-12) make it clear that one of the signs of the kingdom's arrival will be the Messiah's distribution of the Spirit, an event Peter declares as initially fulfilled in Acts 2:30-36 and in which all believers today share. When the Spirit comes, Messiah is at work, kingdom blessings begin to be realized, and Old Testament promise is coming to pass (Rom 16:25-27; Heb 1:1-13).

John the Baptist's Preaching (3:7-14)

Encountering a prophet can be a challenge, as when you hear a preacher who can read your heart. God calls prophets to declare his will to sinful humanity. Often God's prophets use direct, explicit, even shocking images. Often they offend.

John the Baptist is no exception to this pattern. To listen to John is to be called to account. God wishes us to stop and reflect on where we are with God and to take fresh action, if necessary. For Luke, John the Baptist plays a twofold role. He prepares people for the Messiah, and he informs them concerning God's standard of righteousness (1:17). In this representative sample of his preaching, Luke shows how John accomplished the second concern. What does righteousness of the heart look like? What is the product of repentance? John's warning is direct. People need to be prepared to be open to God, to see and experience his grace.

A lesson on the differing responses to God's teaching appears in Herod's response to the criticism John gives in verses 19-20 and the crowd's response in verses 10-14. Where the people ask what they must do to honor God, Herod seeks to remove the prophet from the scene. We always face a choice when God's will is revealed. We may seek to accomplish God's desire, or we may reject it out of hand and try to remove the message (or messenger) from sight.

John's message is simple: (1) judgment is near (vv. 7-9), and (2) repentance means treating others well (vv. 10-14).

John is not at all soft-spoken as he addresses the crowd. His warnings are sharp, even severe. Those who come out to hear him are compared to snakes that slither out of their holes and flee across the desert as a fire approaches. God's enemies are often called snakes (Is 14:29; 59:5; Jer 46:22). Who wants to be near a snake? John calls the people snakes to warn them that their heart is not right and that his words must be heeded. No casual response will do; eternal realities are at stake. The snakes need transformation, since the fire of God's wrath draws near.

The reference to coming wrath alludes to the Day of the Lord (Is 13:9; 30:23; Zeph 2:2-3; Mal 3:2; 4:1, 5). John scares people into considering the fearful fate that may await them if they do not know and respond to God. The New Testament makes it clear that a person's position in relationship to Jesus is the key determinant of one's fate on Judgment Day (Rom 5:9; 1 Thess 1:9-10). Since John preaches before Jesus comes, he makes the point in terms of a person's self-perception. What might indicate that I am sensitive to God? John's answer is simple: a life that shows the fruit of caring about God by caring about others. Submit to God and serve others.

John asks for genuine fruit. In Greek the word for fruit is clearly plural, so John is asking for multiple produce. Repent is a slippery word in theological circles today. For some it merely means to feel remorse about something done, or maybe even just to attend confession with no real hope to stop the sin. But in biblical terms, to repent means to alter one's direction and perspective on something, to change sides or points of view. (For more on the centrality of repentance for Luke, see discussions on 3:1-6 and the introduction to Luke.) First Thessalonians 1:9-10 illustrates this meaning. The Thessalonians changed their allegiance from idols to serve the living God.

Jesus' call does not differ from that of John or of Paul to the Thessalonians (Lk 6:43-45; 13:6-9). In fact, for Luke repent is a key term that typifies what should be the response to the gospel's message (24:47). God wants us to come to him in repentance, but he calls us to him so he may grace us with a changed heart and a changed life. God honors a changed heart.

As John prepares the crowd to meet Jesus, he asks them to consider their identity. John is clear: religious heritage is not good enough. A good heritage can be an advantage, but it is no guarantee of blessing. The Jews of John's day thought that mere ancestral ties to Abraham would be good enough to guarantee them blessing (2 Esd 6:56-58). Some today think similarly, that one can be born a Christian or that attendance at church makes one a saved child of God. John warns that such thoughts of inherited salvation should not even cross their minds. Inherited salvation is no salvation at all. To come to Jesus we must come on his terms, not through a pedigree or by association with a certain organization. Though a good environment and roots can be of benefit, they do not yield salvation. Blessing is not a matter of physical heirship but of God's creative power. That God can raise up children out of stones pictures the reality that God's power is what produces new life. To get new life, we must come to him.

So John preaches that the one who pleases God seeks to serve others. Such a new outlook on life was imperative because the ax is already at the root of the trees. The poised ax makes it clear that any unfruitful tree will be removed and burned. The many allusions to fire in verses 7-9 show how warning dominates the section. The flame of judgment will consume. It is better not to get burned. John urges his audience to flee the threat of judgment just as they would run from a fire.

Judgment and accountability to God are not politically correct concepts in today's society. Nonetheless, they are present throughout Scripture. God as Creator has the right to hold our feet to the fire. We cannot be saved unless we are saved from something. God is neither a baby sitter nor a spectator; he is our Savior. Once the ax is wielded and the flames are kindled, it is too late. John is saying, "Watch out. Don't get burned!" Unless we come to him, we are at risk.

John obviously scored with some in his audience. Three different groups ask, "What should we do then?" John does not simply say, "Be baptized." Rather, he points them to their jobs and personal relationships. True repentance is a matter of the heart and results in change in everyday behavior. That is why the word do is repeated several times in verses 10-14. Each group wants to know the appropriate response to John's call; each reply points to how others are treated. The answer is in the spirit of the Old Testament and the Ten Commandments, which deal with how one relates to God and how one relates to others as a result. John makes it clear that he is not interested in their being baptized merely to participate in a sacred rite, but that the act represents and should point to a new way of responding to God.

The people should be ready to share their clothes, if they have more than they need: if someone is without clothes, clothe him. (The tunics were actually undershirts that were worn beneath the first-century tunic [Bauer 1979:882, visx1m].) The same response goes for food. Luke reports John's ethical and social concern, the call to give willingly to others and meet their needs (negatively, 12:13-21; positively, 14:12-14). Luke possesses a sensitive, compassionate theology of the poor.

The tax man is simply to collect the appropriate taxed amount, not extort additional monies. In the first century, tax collection was loaded with middlemen, who each added their own surcharge, so the potential for abuse was great (Donahue 1971:39-61). The soldier is not to take advantage of his authority; he is not to oppress the citizens with threats or violence.

The teaching of this text is not an ethical given. Little did I realize this passage's revolutionary power until I traveled in Latin America and realized the history of abuse of military authority and that of guerrillas who challenge the government. Guns and intimidation have played a large part in their history as well as in the present activities of many nations. Of course, twentieth-century history has shown that such abuse is not limited to Latin America. Power corrupts, because sinful human beings use it to take advantage of those who are powerless. But service in the name of the state is not a license to abuse authority. So soldiers should exercise restraint in dealing with the citizenry and should be content with their wages.

In ancient times a soldier was paid only enough to maintain a basic standard of living (Caragounis 1974:35-57). Contentment with salary was key, because discontent might lead to the temptation to extort additional funds from others. Service to an institution does not mean one has the right to rob the till or take advantage of others' powerlessness.

John's answers are stated directly and concretely. The penitent is committed to fairness to neighbors, sensitivity and responsiveness to others' needs, and willingness to accept a "no-frills" standard of living (Barclay 1975:34). If Paul had food and clothing, he was content (1 Tim 6:8). John does not tell the hated tax collector to seek a new job, but to perform his job faithfully and compassionately. How we treat others is a litmus test for how we are responding to God. As Jesus says later, "Be merciful, just as your Father is merciful" (Lk 6:36).

John asks, "Where do we stand as the day of God's evaluation draws near?" Since John comes before the period of the cross, he cannot tell the people to place their trust in the work accomplished there. Rather, he calls them to live as children of God.

If such a life was pleasing to God before Jesus' coming, surely it pleases the Lord to see it in his children today. Heritage and words by themselves count for nothing. They may point us in the right direction, but they do not lead automatically to blessing. What pleases God is responding to him and showing concrete kindness to others. Such kindness involves compassion and concern for those in need, an ethical value that has corporate and individual dimensions. Authority should mean not the wielding of power but faithful service. Such is to be the life of God's saint still, as James 1:26-27 makes clear.

A Promise of the One to Come and Other Warnings (3:15-20)

John the Baptist's ministry is a two-sided coin: a plea for repentance in preparation for the Lord's coming on one side, and looking to Christ on the other. Like a good pathfinder, John points to Christ. But Christ is no mystery for John; he is the bearer of the Spirit. John serves humanity and the Messiah by showing humanity what the anointed one of God will do. This section explains why John is a pointer, not the center of God's plan. The theme is clearest in verses 15-17 (v. 18 simply notes that much more could be said about John, while vv. 19-20 reveal Herod's reaction to and rejection of John). By mentioning John's arrest here, Luke places all the events of the Baptist's ministry in one passage. This arrangement enables Luke to concentrate on Jesus from this point on. The picture of John as the servant who points the way to Jesus illuminates what servants of God are like: they magnify the God they serve (Jn 3:25-30).

The power in John's message leads some to speculate that perhaps John is the Christ. The question is logical, since John has spoken of the coming Day of the Lord, God's wrath and the approach of God's deliverance. Many Jews at the time expected that God would crush his enemies decisively during the time of Messiah (Psalms of Solomon 17--18). So maybe John is this figure. Luke states the popular expectation with the Greek particle mepote ("perhaps"; NIV if), indicating that the answer to the question is negative. If this grammatical hint is not enough, John's reply settles the matter.

But then a question remains: if not John, then who is the Christ? John's answer expresses Jesus' superiority at three points. First, Jesus has a higher position than John. John will detail exactly what this means in the following two points. When he calls Jesus one more powerful, he is thinking more of personal authority than of physical power. So great is the One to come that a prophet of God is not worthy to untie his sandals. This illustration carries great power. Among the many tasks that a first-century slave performed for his master, one of the most demanding and least liked was removing sandals from the master's feet (Schneider 1977:88; Mekilta Exodus 21:2). John reverses the image to highlight the gulf between human beings, even great persons, and the One to come. It is not that untying sandals is too demeaning for the prophet; it is that he is not worthy to be that close to the Messiah. This is like a CEO saying he is not worthy to take out Jesus' garbage.

John's humility gives a proper perspective on the relationship of humanity to Jesus. Human beings are not Jesus' advisers or equals; they are greatly honored to know him and serve him. John does not draw attention to himself; instead he points to the superior greatness of the one to come. To direct others to Jesus is the call of God's servant.

The second area of Jesus' superiority is the blessing he brings. John has a baptism of water, but as verse 16 shows, this is a mere preparatory baptism. Jesus baptizes with the Spirit, bringing blessing, discernment, enablement and divine presence. To say that Jesus' baptism is with the Holy Spirit and fire raises an interesting point, since only one baptism is in view. We know only one baptism is described because (contrary to the NIV) the terms Holy Spirit and fire are tied together by one preposition, en ("with"). John is prophesying of all the Spirit will do as Jesus forms his people. Thus this is not addressing the rite of water baptism, but pictures the Spirit's coming to gather a people to himself. It refers to the promise of the Spirit's coming to those who trust in Jesus, while excluding those who do not respond to him (1 Cor 12:12-13). Fire is a key image for purging and judgment (Is 1:25; Zech 13:9; Mal 3:2-3; Dunn 1970a:12-13). A key Old Testament passage mentioning Spirit and fire together is Isaiah 4:4-5, where people are purged so some may dwell in God's presence. The Holy Spirit and fire, then, represent two integral aspects of Jesus' ministry. He comes to gather and to divide (12:49-53; 17:29-30). The offer of the Spirit must be received. Those who respond are purged and taken in, while those who reject are tossed away like chaff, as verse 17 suggests. Jesus is far superior to John because in the end it is Jesus alone who matters for any person.

The third and final point of superiority marks the ultimate difference. Jesus is superior because he is the Judge who makes distinctions between people. The wheat retained for storage and chaff that is blown away, gathered and burned evoke a picture of harvest time and are symbols with Old Testament roots (Job 20:26; Prov 20:26; Is 34:8-10; 41:15-16; 64:6; Jer 15:7). The key image is that of sifting, the separation Jesus makes between people. There is no room for universalism in this imagery: the winnowing fork is in his hand. Note the juxtaposition of judgment and fire--an echo of verses 7-9. The difference between John and Jesus is ultimately the difference between a prophet and the Judge. Jesus is stronger because he has all authority.

Luke's point is crucial. Jesus is not simply a great teacher, a moral example or a friend to those in need. He is these things, but he is also much more. Jesus' significance is evident in our accountability to him. In his hands God has placed ultimate authority. This picture of Jesus as ultimate Judge is central to Luke and to the preaching of Acts (Acts 4:10-12; 10:42; 17:31; Rom 10:9-13). If we wish to hear the voice and will of God, we must hear Jesus and those who carry his gospel message. This authority is why John pointed so exclusively to Jesus and why he counted it an honor to serve him. We do well to emulate John's respect for Jesus and total commitment to his uniqueness. In fact, doing so is a matter of life and death.

Luke next notes that John preached the good news to them. His preaching included a variety of other exhortations. Calling John's message good news might seem odd to us, given his direct, challenging, even harsh tone. His words seem more caustic warnings than good news. Our problem is our failure to appreciate what John is offering. Reality, especially spiritual reality, often seems a bitter pill to swallow at first. Healing can involve pain, especially when we are asked to look honestly at ourselves. Yet healing is good news, and John is calling people to genuine healing of the soul.

Herod's reaction to John's preaching stands in negative contrast to the openness of the crowds in 3:10-14. Like many Old Testament prophets, John holds the political leader accountable for his moral insensitivity and failure. Herod's marriage to Herodias is objectionable on two grounds. First, both have left previous marriages to marry each other. Second, Herodias had previously been married to a near blood relative of Herod; thus her union with Herod is forbidden under Jewish law (Lev 18:16; 20:21). Since Herodias had been married to Herod's half-brother, Herod Philip, in effect she is Herod's wife, sister-in-law and niece all in one (Barclay 1975:36)! John also points to other sins of Herod, but the use of the general term porneron ("immoral things"; NIV evil things) does not allow us to speculate on what these things are specifically.

Herod's response to the exposure of his sin is instructive. He does not face the sin and take responsibility for it; he strikes back, taking advantage of his authority to do so. Such a response is all too familiar. Herod will use all the authority at his disposal to silence the voice of conviction, for eventually he will execute John. Sin confronted but unchecked often becomes sin multiplied and magnified. Defensiveness in the face of sin is inevitably self-destructive. Unfortunately, the damage often extends beyond the one who is sinning.

Also instructive is an evaluation of John's ministry against the modern standard of success. By that standard John's scripturally honest but confrontational style could be seen as the cause of his downfall and failure. A modern PR consultant might have advised him, "Don't say anything that's too upsetting to your hearers, even if it's true. Work especially hard to avoid offending those with influence, because you might lose them." But the call to Jesus is not a call to maintain the status quo; it is an invitation to personal renovation. Our spiritual well-being may require that we recognize and deal with sin. Renovation implies change, and problems need to be exposed if they are to be corrected. Confrontation occurs because of a commitment to the hope of renovation; proper moral correction means moving closer to God.

John may be in prison, but his ministry has been carried out faithfully and is a success, for he has pointed people to God's will and to God's agent. He has treated the hated tax collectors and Herod the same way, calling them all to walk with God. These two practices still make for an effective life compass today: (1) to honestly appraise one's spiritual condition and (2) to focus on Jesus and the gift of his grace.

The Baptism and Genealogy of Jesus

²¹When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened ²²and the Holy Spirit descended on him in bodily form like a dove. And a voice came from heaven: "You are my Son, whom I love; with you I am well pleased."
²³Now Jesus himself was about thirty years old when he began his ministry. He was the son, so it was thought, of Joseph,
        ²⁴the son of Heli, the son of Matthat,
       the son of Levi, the son of Melki,
       the son of Jannai, the son of Joseph,
        ²⁵the son of Mattathias, the son of Amos,
       the son of Nahum, the son of Esli,
        ²⁶the son of Naggai, the son of Maath,
       the son of Mattathias, the son of Semein,
       the son of Josech, the son of Joda,
        ²⁷the son of Joanan, the son of Rhesa,
       the son of Zerubbabel, the son of Shealtiel,
        ²⁸the son of Neri, the son of Melki,
       the son of Addi, the son of Cosam,
       the son of Elmadam, the son of Er,
        ²⁹the son of Joshua, the son of Eliezer,
       the son of Jorim, the son of Matthat,
        ³⁰the son of Levi, the son of Simeon,
       the son of Judah, the son of Joseph,
       the son of Jonam, the son of Eliakim,
        ³¹the son of Melea, the son of Menna,
       the son of Mattatha, the son of Nathan,
        ³²the son of David, the son of Jesse,
       the son of Obed, the son of Boaz,
       the son of Salmon, the son of Nahshon,
        ³³the son of Amminadab, the son of Ram,
       the son of Hezron, the son of Perez,
        ³⁴the son of Judah, the son of Jacob,
       the son of Isaac, the son of Abraham,
       the son of Terah, the son of Nahor,
        ³⁵the son of Serug, the son of Reu,
       the son of Peleg, the son of Eber,
        ³⁶the son of Shelah, the son of Cainan,
       the son of Arphaxad, the son of Shem,
       the son of Noah, the son of Lamech,
        ³⁷the son of Methuselah, the son of Enoch,
       the son of Jared, the son of Mahalalel,
        ³⁸the son of Kenan, the son of Enosh,
       the son of Seth, the son of Adam,
       the son of God.

Luke 4


The Temptation of Jesus

¹Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the desert, ²where for forty days he was tempted by the devil. He ate nothing during those days, and at the end of them he was hungry.
³The devil said to him, "If you are the Son of God, tell this stone to become bread."
⁴Jesus answered, "It is written: 'Man does not live on bread alone.'"
⁵The devil led him up to a high place and showed him in an instant all the kingdoms of the world. ⁶And he said to him, "I will give you all their authority and splendor, for it has been given to me, and I can give it to anyone I want to. ⁷So if you worship me, it will all be yours."
⁸Jesus answered, "It is written: 'Worship the Lord your God and serve him only.'"
⁹The devil led him to Jerusalem and had him stand on the highest point of the temple. "If you are the Son of God," he said, "throw yourself down from here. ¹⁰For it is written:
   " 'He will command his angels concerning you
       to guard you carefully;
    ¹¹they will lift you up in their hands,
       so that you will not strike your foot against a stone.'"
¹²Jesus answered, "It says: 'Do not put the Lord your God to the test.'"
¹³When the devil had finished all this tempting, he left him until an opportune time.

Luke 3:21-4:13

John has pointed to Jesus, so Luke turns now to describe Jesus' preparation for ministry. A divine endorsement accompanies Jesus' arrival (3:21-22), while the genealogy (3:23-38) and the temptations (4:1-13) give his historical and spiritual credentials. These latter two passages highlight Jesus' connection to Adam, showing that Jesus, though unique, has come to serve all humanity. Jesus' faithfulness to his ministry, along with God's endorsement of him, is the theme of Luke's opening presentation of Jesus' ministry.

Jesus' Baptism (3:21-22)

The closest modern parallel to Jesus' baptism--though of course it is not at all the same--is the selection of a presidential candidate at a political convention. At this ancient "convention," however, there is only one elector who speaks, only one vote that counts. This is the first of two times in Luke's Gospel that a voice from heaven addresses Jesus (the other is in 9:28-36). Both events represent a divine endorsement of him (Acts 10:37-38; 13:23-25). This first endorsement contains two elements--the descent of the Spirit and the word from heaven; the second is marked by a cloud and a divine word.

After almost two thousand years of established theological teaching about Jesus, it is hard to appreciate how revolutionary the baptismal endorsement was, even though in all likelihood Jesus experienced it privately. The description of this miraculous event, unlike accounts of other miraculous events, gives no indication of bystanders' reactions (compare Paul's conversion, Acts 9:7; 22:9). There is simply a word to Jesus. Luke's presentation of the event, like the parallel Synoptic accounts (Mt 3:13-17; Mk 1:9-11), pulls the curtain away from the heavens and lets us see how God views Jesus' arrival.

The divine word from heaven explains who Jesus is and uses Old Testament language. As important as this description is, the environment in which the remark appears is also significant. Jesus, by submitting to baptism, identifies with humanity's need for cleansing. Luke will return to the connection between John and Jesus' ministry in 20:1-8; Matthew makes more of this identification by speaking of the need for fulfilling all righteousness (Mt 3:15). But the point here is crucial. The temptations will show that Jesus is different from Adam; he is able to resist the temptation to go his own way selfishly in sin. So Jesus does not accept baptism for the sake of his own sin. His participation in the rite indicates his readiness to take up humanity's cause in salvation. Here begins the realization of what John preached, the opportunity for the forgiveness of sins (Lk 1:76-79). John baptizes in water to picture cleansing, but Jesus brings the Spirit to wash away sin, to bring God's presence into people's lives and to guide them into the way of peace. This hope is why the Spirit descends on Jesus: God both endorses Jesus and pictures the enabling presence that comes in and through him.

A second key element associated with this event is that the Spirit descends after prayer. Luke alone notes this detail. With this unique mention of prayer the theme of devotion and nearness to God emerges. Jesus looks to God during every step of his mission.

The endorsement is clear, direct and filled with Old Testament background. There are three points of Old Testament contact.

First, Jesus is my Son. This is an allusion to verse 7 of Psalm 2, a regal psalm that probably has roots in the promise to David that God would be a father to David's descendant (2 Sam 7:14). Hebrews 1:5 explicitly links these Old Testament texts together.

Second, the quality of this relationship emerges in the description of Jesus as the beloved Son, the one whom I love. Here the emphasis may well be on Jesus' elect status (Is 41:8), highlighting that he is uniquely chosen for his task. Others suggest the allusion is to Genesis 22:12, 16 and to Isaac typology, but then Son would have both regal and national meaning simultaneously. Since Luke lacks Isaac typology elsewhere, this sense seems less likely.

Third, this Son is one with whom God is well pleased. This portion of the statement alludes to Isaiah 42:1 and serves as an initial Lukan description of Jesus as connected to Isaiah's Servant figure (on the evidence for this allusion, see Marshall 1969:336-46). As Servant, Jesus will carry out both prophetic and representative roles.

So in this short event heaven places its endorsing stamp on Jesus. He is the promised regal Son, the chosen one, unique in his call. He reveals the will of God and serves him. This is the one for whom John prepared the people. Anointed with the Spirit, Jesus is truly the Christ, a term that means "anointed one" (4:18). He is ready to minister and carry out his call.

The Genealogy of Jesus (3:23-38)

Genealogies are interesting because they show our roots. A glance at a person's ancestors can often reveal much. Such is the case with Luke's genealogy of Jesus. Jesus has connections with David, Abraham and Adam. The latter connection is especially important, since it directly suggests his divine sonship and his relationship to all humankind. The Jews often kept genealogical records for important people, especially priests (Josephus Life 3-6; Against Apion 1.7 30-36). In Greek culture a tracing of such roots would be done to show Jesus' qualifications for his task (Diogenes Laertius Life of Plato 3.1-2; Plutarch Parallel Lives, Alexander 2.1; L. T. Johnson 1991:72). The fact Jesus is God's Son would be particularly significant here, even though that sonship in this context is mediated through Adam. What Luke implies here is explicit in Paul, where Jesus is the second representative of humankind, the second Adam (Rom 5:12-21; 1 Cor 15:20-28, 45-49).

Several features of Luke's genealogy distinguish it organizationally from the lineage in Matthew 1:1-17. (1) Luke's placement of the list between the baptism and temptations makes the sonship of Jesus the issue, since that is the point of both the baptism and the temptation accounts. Can he be the Son? (2) Because it goes in reverse order, Luke's list allows Adam's name to be the last human echo before the temptations of Jesus are described. (3) Where Matthew stops with Abraham, highlighting Jewish interest in Israel's founder, Luke goes back to the birth of humanity by God's creative hand. Thus he shows that Jesus' story is humanity's story.

There are also key content differences between the two genealogies, including a significant divergence in the names between Abraham and Jesus, where the genealogies overlap. Matthew has forty-one names in this section, while Luke has fifty-seven. In the period between David and Jesus only two names are common in the lists: Shealtiel and Zerubbabel. Some sixty names in Luke's list are not in Matthew's. The most significant differences are that David's descendant in Matthew's list is Solomon, while Luke mentions Nathan; and Jesus' grandfather in Matthew's list is Jacob, while in Luke it is Heli (Stein 1992:141). The difference after David helps to explain the vast variation in names after that point.

There is no certain explanation for these differences. Some argue that there is no way to bring the two accounts together (L. T. Johnson 1991:72). But various explanations have been proposed. (1) A popular explanation is that Matthew gives Joseph's genealogy while Luke gives Mary's, especially given his concern for Mary in Luke 2 and the remark about Jesus' being thought to be Joseph's son in Luke 3:23. The problem with this is that a genealogy based entirely on a female line of descent would be rather unprecedented, especially for establishing a regal claim to promises associated with David. Furthermore, Luke 1:27 appears to tie Jesus' Davidic connection to Joseph. (2) Other variations argue for two ways to trace Joseph's line. Some speculate that Matthew has the natural line and Luke the royal line. Others suggest the reverse: Luke has the physical line while Matthew has the royal line. A third option suggests that Matthew gives the physical line while Luke gives the legal and "physical" line, with the physical contact being a sister who remarries and bears a child after a childless marriage. All these options appeal to levirate marriage (Deut 25:5-10) as the key at some point in the list, in the vicinity of the grandfathers--so one parent would be the physical progenitor, but the other parent, who died childless, had his name and line carried on through the birth after the levirate marriage. (3) Still a final option suggests that Mary, having no brothers, is an heiress to Heli (also spelled Eli in some translations). Heli adopted Joseph as son, as in other cases where a man had no biological son (Num 32:41; Ezra 2:61; Neh 7:63). So Luke's list reflects adoption (Nolland 1990:170-72). Luke's line may be the legal one because of the curse of Jeconiah (Jer 22:30), when he was cast out of the promised line (though Matthew does mention him). (A modern illustration of how a regal line can take a detour is the Duke of Windsor, who renounced all claim to the throne for himself and his descendants.)

Every explanation requires a conjecture that we cannot establish, so which approach might be right is uncertain. Regardless of which option is chosen, what is clear is the list's intention. Jesus has a claim to the throne through David and is related to all humankind through Adam. He has the proper roots to be God's promised one. He has the right heritage to inherit this ministry of deliverance. His roots extend to David, Abraham and Adam. God has carefully designed his plan. There are no historical surprises in Jesus. Ultimately all humanity is a unit, and Jesus is concerned with more than deliverance of the tiny, elect nation of Israel. With him comes realization of the Old Testament hope for that nation, but bound up in him also is the fate of all people.

The Temptations of Jesus (4:1-13)

Most lives have a moment of truth, a crossroads where one's mettle is tested and one's character emerges. In such moments the ethical options stand out starkly, and the choice that is made reveals on which road a person is traveling.

Satan's temptations of Jesus are such a moment for the recently anointed Son. How is the "beloved Son" going to carry out his task? His choices reveal his commitment and also point to the road of faithfulness and dependence that disciples should travel.

The event can also be compared to a cosmic, heavyweight championship fight. This is but the first round of many battles Jesus will have with Satan and other demonic forces throughout Luke's Gospel. Though at points, like the crucifixion, it looks as if Satan wins, Luke tells us not to be fooled about who is the stronger force.

Finally, Jesus' numerous quotes from Deuteronomy in response to these wilderness temptations recall another time and place where temptation and God's chosen met in the wilderness. During the exodus, the Israelite nation failed this test. Jesus succeeds where Israel failed. What is more, the genealogy immediately preceding this account has named Jesus as Son of Adam and Son of God. The echo of Genesis 3 cannot be missed. What Adam failed to do as representative of all humanity, Jesus succeeds in doing. Jesus' success is the first of many TKOs Jesus will deliver against Satan; the victory serves to reverse a string of defeats humanity has suffered at the hands of this deceptive, elusive enemy. Jesus shows that spirituality does not always take the easiest road; it trusts God's word and remains faithful to his way.

The temptation recorded here is paralleled in Matthew 4:1-11 and Mark 1:12-13. Mark simply mentions Jesus' successful response, while Matthew narrates the same three temptations as Luke but in a different order. Matthew's second temptation is Luke's third (at the temple in Jerusalem), while Luke's second temptation is Matthew's third (the offering of all the kingdoms on the earth). This is a case where one Gospel writer has rearranged the order, and either writer could be responsible. But it is more likely that Luke has placed the Jerusalem scene last, as the climactic encounter, for literary reasons. Luke will highlight Jesus' journey to Jerusalem (9:51--19:44), the nation's central city, as the place Jesus is fated to go and suffer death. So Satan's offer to circumvent that suffering is a truly sinister effort to thwart God's plan. The placement of this temptation last foreshadows the strategic role Jerusalem will have in Luke's story.

As significant, threatening and testing as this event is, Luke leaves no doubt that Jesus is directed to the desert. He mentions that Jesus is full of the Holy Spirit and is led by the Spirit. Tests of character are divinely wrought, even when they place us at risk. One need only think of Job. In Jesus' case the tests come after forty days of fasting. The circumstances could not be worse for Jesus to deal with the offer of food in verse 3. Jesus' circumstances could provide him a ready rationalization for giving in. The contrast of this temptation to that of Adam and Eve in the Garden of Eden could not be greater. Adam and Eve had everything they needed to eat, but Jesus meets Satan in the midst of hunger and deprivation.

The first temptation raises questions of God's care and provision. Jesus' reply in terms of Deuteronomy 8:3 makes the issue God's goodness in providing for and protecting those who are his, just as the original setting suggested for Israel. Satan's words "if you are the Son of God" are a subtle appeal to Jesus' power, presenting the premise as if it were true. The assumption is that Jesus can act on his own here. But for Jesus to take action independent of God would have represented a lack of faith in God's goodness. Jesus' reply from Deuteronomy, "man does not live on bread alone," reveals that one's well-being is not limited to being well fed. As necessary as food is, it is not as important as being sustained by the Word of God. For Jesus, truth is living in awareness of God's promise of care and relying on him even when God leads him into the wilderness. If Jesus is God's beloved Son, as was declared at the baptism, God will care for him. Such trust is exemplary.

The second temptation is Satan's invitation to engage in false worship. It represents a challenge to the first commandment to worship God alone (Ex 20:3). Apparently Jesus is given some type of visionary experience of the kingdoms of the earth and is offered total authority by Satan. As Satan makes the offer in verse 6, he places you (soi) in the emphatic position as if to say, "Look what can be yours!" This effort to entice recalls James's remarks about how sin emerges when our desires lure and ensnare us into sin (Jas 1:14-15). Satan is trying to lure Jesus through an appeal to power. The Greek reads, "To you I will give all this authority and glory; for it has been delivered to me, and I give it to whom I will. If you, then, will worship me, I will give it to you." The devil's offer is deception at its best, a half-truth. Though he has great power (Jn 12:31; 14:30; 16:11; 2 Cor 4:4; Eph 2:2; Rev 13:2--pictured as a dragon), he does not have authority to offer Jesus everything. The offer itself reflects extreme self-delusion on Satan's part, or else it is a ruse to get Jesus into the same predicament Satan now lives in as a result of his unfaithfulness and rebellion.

Here is an opportunity to grab power, but to do so and renounce God would be to possess destructive power--and ultimately would mean not possessing power at all. Satan is not worthy of worship. So Jesus' reply rejects the offer totally: "Worship the Lord your God and serve him only." The quote is from Deuteronomy 6:13, which follows closely on a passage recited daily by Jews, the Shema of Deuteronomy 6:4. Jesus is certain that only One deserves his service. It is not self or Satan, but God. By putting worship and service together in the verse, Jesus makes it clear that both words and life are meant to honor God.

The third temptation is also probably visionary in character. Jesus is placed on a high point of the temple and is urged to jump, to experience the joy of God's certain protection. The exact location at the temple is uncertain; two locales are possible. Some suggest the high temple gate, but more likely is the "royal porch" on the temple's southeast corner, since it loomed over a cliff and the Kidron Valley, some 450 feet below (Josephus Antiquities 15.11.5 410-12). Satan now quotes Scripture himself (Ps 91:11-12) to make it appear that taking a leap would be perfectly orthodox. And again the request is made in terms of Jesus' being the Son, as it was in verse 3. Satan plans a private test of God's faithfulness: "Jesus, before you venture out on this ministry, you had better be sure God will care for you. The psalm guarantees your protection, so jump. If you are the Son, God will rescue you; if you trust God, you will jump. Just let go and let God care for you!"

We can guess at what Satan really has in mind as we consider the destructive effects of demonic possession described in other texts (8:33; 9:39). But Jesus refuses to test God's provision by insisting on a miracle. He will not presume upon God and put a mask on unbelief by seeking to confirm God's trust. So Jesus cites Deuteronomy 6:16: "Do not put the Lord your God to the test." The Old Testament background is significant. Israel had presumed about God's goodness, doubting why he had sent them out into the desert and promised them the Promised Land. They had tested God at Massah (Ex 17:1-7). Jesus refuses to demand God's protection on his own terms. Such a demand is neither faith nor loyalty; it is sin.

Having failed, the devil departs for a time. This does not mean he leaves the story until Luke 22:3, when he reappears to influence Judas. Rather, he works behind the scenes in the various demonic encounters Jesus experiences throughout his ministry (as in 10:18; 11:19-23). The wilderness temptation is only the first round in Jesus' victory, but it is the first of many victorious rounds. Jesus' success reveals that he is qualified for ministry. The key to Jesus' triumph is his faithfulness in walking with God wherever God leads him, even in the midst of testing times. Here is a loyal and beloved Son who requites God's love. To love God is to be faithful to him, worshiping and serving only him.

Jesus Rejected at Nazareth

¹⁴Jesus returned to Galilee in the power of the Spirit, and news about him spread through the whole countryside. ¹⁵He taught in their synagogues, and everyone praised him.
¹⁶He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. And he stood up to read. ¹⁷The scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:
    ¹⁸"The Spirit of the Lord is on me,
       because he has anointed me
       to preach good news to the poor.
   He has sent me to proclaim freedom for the prisoners
       and recovery of sight for the blind,
   to release the oppressed,
        ¹⁹to proclaim the year of the Lord's favor."
²⁰Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him, ²¹and he began by saying to them, "Today this scripture is fulfilled in your hearing."
²²All spoke well of him and were amazed at the gracious words that came from his lips. "Isn't this Joseph's son?" they asked.
²³Jesus said to them, "Surely you will quote this proverb to me: 'Physician, heal yourself! Do here in your hometown what we have heard that you did in Capernaum.' "
²⁴"I tell you the truth," he continued, "no prophet is accepted in his hometown. ²⁵I assure you that there were many widows in Israel in Elijah's time, when the sky was shut for three and a half years and there was a severe famine throughout the land. ²⁶Yet Elijah was not sent to any of them, but to a widow in Zarephath in the region of Sidon. ²⁷And there were many in Israel with leprosy in the time of Elisha the prophet, yet not one of them was cleansed--only Naaman the Syrian."
²⁸All the people in the synagogue were furious when they heard this. ²⁹They got up, drove him out of the town, and took him to the brow of the hill on which the town was built, in order to throw him down the cliff. ³⁰But he walked right through the crowd and went on his way.

Jesus Drives Out an Evil Spirit

³¹Then he went down to Capernaum, a town in Galilee, and on the Sabbath began to teach the people. ³²They were amazed at his teaching, because his message had authority.
³³In the synagogue there was a man possessed by a demon, an evil spirit. He cried out at the top of his voice, ³⁴"Ha! What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are--the Holy One of God!"
³⁵"Be quiet!" Jesus said sternly. "Come out of him!" Then the demon threw the man down before them all and came out without injuring him.
³⁶All the people were amazed and said to each other, "What is this teaching? With authority and power he gives orders to evil spirits and they come out!" ³⁷And the news about him spread throughout the surrounding area.

Jesus Heals Many

³⁸Jesus left the synagogue and went to the home of Simon. Now Simon's mother-in-law was suffering from a high fever, and they asked Jesus to help her. ³⁹So he bent over her and rebuked the fever, and it left her. She got up at once and began to wait on them.
⁴⁰When the sun was setting, the people brought to Jesus all who had various kinds of sickness, and laying his hands on each one, he healed them. ⁴¹Moreover, demons came out of many people, shouting, "You are the Son of God!" But he rebuked them and would not allow them to speak, because they knew he was the Christ.
⁴²At daybreak Jesus went out to a solitary place. The people were looking for him and when they came to where he was, they tried to keep him from leaving them. ⁴³But he said, "I must preach the good news of the kingdom of God to the other towns also, because that is why I was sent." ⁴⁴And he kept on preaching in the synagogues of Judea.

Luke 4:14-44

Explanation:

Luke summarizes Jesus' activity by juxtaposing teaching (4:16-30) with miraculous activity (4:31-44). Jesus' teaching evokes both wonder and rejection, two reactions that continue in our contemporary world. This passage's events take place mostly on one day; only the introductory overview, the synagogue speech and the concluding verses move outside this narrow time frame. The section could be summarized by the title "A Few Days in the Life of Jesus." While up to this point the Gospel's events have moved quickly, jumping months and years at a time, now the pace winds down to give us a slow-motion look at Jesus. Those who study narrative tell us that when time decelerates in the presentation of an account, important events are being related. That is certainly the case here.

In the midst of people's rejection, there is also cosmic struggle as Jesus encounters hostile spiritual forces in 4:40-41. Jesus is always dealing with the reality behind the scenes of everyday life. The passage closes with reflection about Jesus' mission in Luke 4:42-44. He must preach God's kingdom. Jesus must explain how his rule and God's promises come in stages and how he overcomes forces hostile to humanity and to God (10:9, 18; 11:14-23; 17:20-21; 24:44-49; Acts 2:16-38; 3:14-26; 10:34-43).

Jesus' Galilean Ministry (4:14-15)

This short summary makes two simple points. First, Jesus is still led by the Spirit (Jesus returned to Galilee in the power of the Spirit). Second, he is drawing attention to himself through his teaching, as he taught in their synagogues, and everyone praised him.

Galilee, lying in the northern region of Israel, served as the major ministry center for Jesus. The headquarters of this ministry was Capernaum, the city mentioned in Luke 4:31. It was because of Jesus' teaching that his fame began spreading throughout the region (so also 4:31; 5:3, 17; 6:6; 11:1; 13:10, 22, 26; 19:47; 20:1, 21; 21:37; 23:5). This is the first of several reports about the popular interest, curiosity and excitement being generated by Jesus (4:22, 28, 32, 36-37; 5:15; 7:17). What message could possibly generate so much interest? The next passage reveals the nature of Jesus' claims and provides initial answers to this question.

Jesus Preaches in Nazareth: The Time of Fulfillment Has Come (4:16-30)

Have you ever waited a long time for something? As you see it draw near, anticipation rises. Do you remember the turning points as you moved from dating to engagement and then marriage, the anticipation of graduation, a work promotion, the purchase of a house, the arrival of a child? The moment, when it comes, is full of joy and the emotion of the realization of what had been anticipated.

God had promised the decisive demonstration of his salvation for his people for a long time. Now Jesus turns to declare the day has come; opportunity is present. After almost two thousand years of promise, stretching all the way back to Abraham, Jesus claims that the promises of a prophet like Isaiah are now being decisively realized.

But as in many great moments, questions arise. Is this really it? Have we moved from the days of promise to the time of the beginning of realization? Is God at work to fulfill his promise? Jesus' synagogue declaration brings a moment of decision for those who hear his claims. A snapshot of his entire ministry flashes in this brief exchange. Jesus offers much, but the crowd questions what is on offer. In the tension of the contrast, Luke's readers are left to choose sides.

The piety of Jesus' parents continues in Jesus, as on the Sabbath day he went into the synagogue, as was his custom. Unfortunately this is the first of several Sabbath events that will end in controversy (4:31-37; 6:1-5, 6-11; 13:10-17; 14:1-5). Jesus' piety is not like that of the Jewish leadership. The controversies raise the question who represents God and his way--a major thematic concern in Luke's portrayal of Jesus.

Yet despite the tension, Jesus does not attempt to separate himself from Judaism. Rather, he presents his mission as the natural extension and realization of Israel's hope. As Jesus hopes to show, the time of fulfillment has come. The opportunity to share in and experience release according to God's promise has come this very day (v. 21).

To appreciate the account, it helps to understand the order of an ancient synagogue service (m. Megilla 3--4; m. Berakot 2). To have a synagogue service required the presence of ten adult males. At the service, the Shema was recited (Deut 6:4-9), followed by prayers, including some set prayers like the Tephillah and the Eighteen Benedictions (m. Berakot 2:2). After this the Scripture was read, beginning with a portion from the Torah (Gen--Deut) and moving next to a section from the Prophets. Instruction then followed. Often the speaker linked the texts together through appeal to other passages. The service then closed with a benediction.

Jesus appears to speak during the reading of the Prophets. He reads from Isaiah 61:1-2, a passage that promises the coming of God's salvation. His commentary, unlike most sermons, is brief, declaring simply, "Today this scripture is fulfilled in your hearing." The claim is so great that we need to work through the elements of the Old Testament passage carefully.

The passage starts with Jesus' claim that the Spirit of the Lord is on me. Jesus claims to be directed by God to minister and preach. The details follow, but interestingly, the reader of Luke's Gospel knows more about what this means than Jesus' original synagogue audience would have known at the time. The first hearers would have heard a claim for a divinely directed ministry, but they may not have realized that at his baptism Jesus had been anointed not just for a prophetic ministry but as Messiah. Readers of Luke have the memory of the anointing fresh in their recall. Jesus' remark recalls 3:21-22. His statement, along with what follows, shows that he is both an anointed Son and a prophetic figure. He reveals God's will and brings God's promise.

In the synagogue speech, the next line gives the goal of the anointing: to preach good news to the poor. This theme has already received attention in Mary's hymnic burst of praise in 1:51-53. Theologians today debate the significance of what Jesus said. Does this verse and those that surround it resonate with themes of political liberation for the oppressed? Is Jesus supporting class struggle? Luke's use of the term poor in chapter 1 and beyond makes it clear this is not only a socioeconomic reference. On the other hand, neither is class excluded from Jesus' concerns. In 1:50-53, the reference to "the humble" is surrounded by descriptions that indicate the spiritually sensitive character of the poor. Luke 6:20-23, too, compares the trouble the poor face in this world to the experience the prophets of old faced. So the text Jesus reads is not a carte blanche endorsement of the poor, nor is it a political manifesto. This hope extends only to the spiritually sensitive poor, to the responsive. The passage recognizes that often it is the poor who respond to God's message and embrace it with humility (1 Cor 1:26-29; Jas 2:5). They tend to sense their need and have no delusions of power, control and independence. They are what the Old Testament called the 'anauim "the pious poor," also called "the afflicted" (2 Sam 22:28; Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29; Is 3:14-15; Amos 8:4; Bammel 1968:888).

For those looking to God for hope, Jesus was the answer. To respond to God, one must be open to him. For those in need of God, Jesus has a message of good news. Luke loves to emphasize that a potential audience for this message can be found among the poor. His social concern expresses itself fully through the details of what Jesus said at the synagogue--details the other Gospels lack. But this social concern is concerned with spiritual realities, not political ideologies.

So Jesus is sent to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed. Luke 4:31-44 makes clear that the oppression in view here is mainly spiritual. Forces stand opposed to humanity that pull down and bring sin, pain and pressure. Being under demonic oppression is like being trapped in a prison of pain and despair. Jesus offers release from such pain and dark despair. That is what his miracles picture and point to, the reality beyond the act of the miracle (11:14-23).

Jesus' words, then, work at two levels simultaneously. He will heal the blind, but that also pictures the coming of light to those in darkness (1:78-79). The healing of the blind man in 18:35-43 also pictures what Jesus does for Zacchaeus in 19:1-10. Jesus is the physician who comes to heal the sick (5:31-32). Eventually the ministry of Jesus will bring total restoration and release to the creation (Rom 8:18-39; Rev 21--22), but in the meantime, deliverance means release into forgiveness and relationship with God.

Jesus' statement that he liberates the oppressed makes it clear that he is more than a prophet; he effects salvation. The allusion here is to Isaiah 58:6. Isaiah 58 calls on Israel to respond to God by fasting with a life of ethical honor to God (esp. 58:13-14). The prophet rebukes the nation for having failed to live up to the call of its Sabbath worship. What Jesus promises here is a release that will result in his providing what the nation had failed to provide. In fact, many of the Sabbath controversies in Luke have to do with Jesus' providing such release despite complaints about the Sabbath timing of his healings. But Jesus replies that no time is more appropriate than the Sabbath for such healings (and what they picture; 13:16).

This is why Jesus has come to proclaim the year of the Lord's favor. Here the allusion is to the jubilee, the year of cancellation of debts (Lev 25:8-17; Sloan 1977:39-41). What happened in that year, when debts were canceled and slaves were freed, pictures what Jesus brings for those who respond to his message of hope. Jesus builds on the picture of Isaiah's ministry, which also proclaimed such hope, and notes that what the prophet had proclaimed Jesus is fulfilling.

In sum, Jesus makes three points: (1) Jesus is anointed with the Spirit. (2) He is the prophet of fulfillment who declares good news. This office is what theologians have called "the eschatological prophet" or "the prophet like Moses," because Jesus proclaims the arrival of a new era of salvation, functioning as a prophet-leader. (3) Jesus is the one who brings release as well as the one who proclaims it. He is Messiah. This final idea helps to explain the blind man's insight into what he has been hearing about Jesus when in 18:35-43 he calls out to the Son of David for healing. The Son of David brings not only a future rule but also present release from sin and a reversal of the effects of Satan's presence in the world (11:14-23). In short, this is the beginning of the fulfillment of God's promise, and Jesus is the source of that fulfillment.

Jesus' claim that "today this scripture is fulfilled in your hearing" places both listeners and readers in the position of having to make a choice. No fence-sitting is possible. Jesus' teaching is not some ethical instruction detached from his person. He is the promise of God. Either he brings God's promise or he does not.

The crowd does reflect on the claim; they are amazed and perplexed simultaneously. They spoke well of him and were amazed at the gracious words that came from his lips. They recognized a persuasive speaker in their midst, but his pedigree gave them pause. Isn't this Joseph's son? How could he be the promised one of God? Knowing their thoughts, Jesus responds. In the Gospels, when someone thinks and then Jesus speaks, his words usually carry rebuke (7:39, 49-50; 11:38-39).

Jesus replies in three ways. First, he cites a proverb that indicates they want him to prove it. "Show me" is their basic response to his claim. Yet after the evidence is produced, there will still be doubt. Miracles, as powerful a testimony as they are to Jesus, in the end never convince one who does not want to come to God (16:31). People must be willing to hear the Word of God and receive it before they will see anything as God's work.

Second, Jesus quotes the proverb that a prophet is not honored in his home. This remark reveals Jesus' understanding of Old Testament history. He knows how repeatedly God's messengers were rejected. This theme will also surface continually in Luke (11:49-52; 13:32-35; 20:10-12: Acts 7:51-53). God's message is often met with rejection. The proverb also serves as a prediction that for many in Israel Jesus' ministry will fit into this tragic mold.

Third, Jesus recalls the history of Israel in the period of Elijah and Elisha (1 Kings 17--18; 2 Kings 5:1-14). The history lesson is a warning. That period was a low point in the nation's life, when rejection of God was at an all-time high and idolatry and unfaithfulness ran rampant. So God moved his works of mercy outside the nation into Gentile regions, as only a widow in Sidon and Naaman the Syrian experienced God's healing. The price of rejecting God's message is severe: mercy moves on to other locales. It is quite risky to walk away from God's offer of deliverance. This exchange reveals the basic challenge of Jesus' ministry: the choice he presents carries high stakes.

The crowd does not seize the opportunity. Rather, Jesus' warning angers them. The suggestion that Gentiles might be blessed while Israel reaps nothing leaves them fuming. Such displeasure at the accountability implicit in the gospel message is echoed in Acts (7:51-59; 13:46, 50; 22:20-22). Many respond similarly today when they realize that the gospel is a matter of "take it or you will be responsible to God for the consequences."

Jesus departs, despite the crowd's efforts to seize him and remove him from the scene. People can try to turn their back on Jesus and do away with him, but he always will be sojourning in their midst.

Opportunities for God's work are also opportunities for tragedy. That is what is pictured in Jesus' synagogue visit. The promise's arrival was a great, historic moment, an occasion to enter into God's rich blessing. But blessing refused is tragic. The crowd's response is the first of many moments of opportunity lost in the Gospel. It is another step in a paradise lost. The gospel brings a choice--and choice has consequences.

Examples of Jesus' Ministry (4:31-44)

These verses contain several quick snapshots of Jesus' public ministry during one day in the Capernaum region. The sequence highlights his miraculous activity, the most distinctive aspect of his ministry. Since these are the first miracles Jesus performs in Luke's Gospel, here we should stop to look at how miracles function for Jesus.

First, miracles are real events that evidence Jesus' authority. Since the Enlightenment it has been popular to question the possibility of miracles, because nature has been viewed as a closed world of cause and effect. But the most difficult miracle of all was the resurrection, yet its reality is the only way to explain how the disciples who were so distraught at the cross became bold proclaimers of Jesus' vindication after the third day. In sum, if a resurrection is possible, the other miracles are a piece of cake. Can God actively intervene in his creation? The testimony of the resurrection and the other miracles is that he can and does with sovereign exercise of his power. And Jesus' consistent exercise of such power testifies to his unique access to God. As Jesus will note, if his power is not from Satan, then it must represent the presence of the "finger of God" (11:14-23).

Second, miracles are audiovisuals of deeper realities. In other words, they are not merely events for events' sake, they picture something more important. This point can be seen in two key miracles. In 5:1-11 Jesus leads four fishermen into a great catch of fish. Yet immediately Jesus makes the point that from now on they will be fishers of persons. The miracle pictures ministry. Another example comes in 11:20, where Jesus says that if he casts out demons by the finger of God, then the kingdom of God has come upon his audience. Here he is not speaking merely about the miracle of 11:14, but about all of his activity. The miracles picture a deeper reality about Jesus' authority.

In all the debate about whether miracles are real (or even whether they still occur through spiritual gifts within the church today), we in the West have lost their pictorial value, which is their major point. Those of us who live in the industrialized, philosophically sophisticated West might profit from listening to the testimony of many in the Two-Thirds World who appreciate the symbolism that these texts contain. Numerous passages show Jesus discouraging people from focusing too much on his miraculous activity (Mt 12:39; Mk 8:12; Jn 6:26-27). Sometimes he performs a miracle and asks that it not be divulged (Lk 8:56). Why does he do this? Possibly because he knows the meaning of the miracle will be lost if people focus on the event itself. In the rush to take and experience what Jesus has to offer, people can easily forget the One all the miracles point to.

Third, miracles unveil the deep cosmic struggle between the forces of evil and Jesus. If we ask what the miracles show, it is Jesus' sweeping authority. These events, especially those involving demonic forces, reveal hand-to-hand combat (Eph 6:10-12). The miracles pull back a curtain, as it were, so we can glimpse the behind-the-scenes battle within creation.

Armed with these three observations about miracles, we can appreciate even more what Luke 4:31-44 represents. Jesus tackles demons and disease to show he possesses the key to life. That authority and exercise of cosmic power is why he can speak of his mission being about the kingdom of God in 4:43. Jesus' authority shows the presence and concern of the rule of God on behalf of those who turn to God in a time of need.

This introductory summary of Jesus' ministry begins in verses 31-32 highlighting his teaching in Capernaum--his message had authority. As Jesus teaches in a city that will become his headquarters, the masses are aware that rather than citing what the rabbis had said in the past, Jesus speaks directly about God and his will. The following verses make an additional point: there is more to Jesus' authority than his ability to preach the Word; he can show the presence of God's power.

Jesus' first miracle involves a man possessed by a demon, an evil spirit. Demons are mentioned twenty-three times in the Gospel of Luke, but most of the references (fourteen) occur between here and 9:50, in the discussion of Jesus' Galilean ministry. It is clear that the man is threatened directly by this possessive force. Some in Judaism believed that demonic control of humans would end on the Day of the Lord (1QM 1:10-14; 14:10-11; Fitzmyer 1981:545-46). Judaism taught that demonic power would be crushed in the messianic age (Testament of Zebulon 9:8; Assumption of Moses 10:1), and Jesus says as much in 7:22-23. Here is the second face-off in the battle between Jesus and the forces of evil. With Satan already defeated in the first encounter (4:1-11), his underlings are the opponents here. Both the nature of the times and the victor are revealed in the battle.

Given the descriptions of this condition in the Gospels, it seems clear that demon possession, whatever one calls it, is the direct exercise of demonic power from within a person. If something is "exorcised" or asked to depart (v. 35), then something was present that needed removal. Mark 5:1-20 indicates how such possession can become very self-destructive. The New Testament suggests that one can distinguish between possession and sickness (Mt 4:24; Lk 4:40-41; 7:21; 9:1; 13:32), yet some overlap in terms of external manifestations can exist (Lk 8:29; 9:39; 11:14; 13:11, 16). By appearances, then, it can be hard to distinguish certain kinds of sickness from possession. Possession tends to manifest itself in very erratic behavior or physical impairment (Mk 5:1-20; Lk 8:29; 9:39, 42; 11:14; 13:10-17). The concept of possession itself (or, better perhaps, having an unclean demonic spirit, as the Greek of v. 33 puts it) indicates that the destructive and hostile force in control of the person lies inside the person and takes control of him or her from within.

Another way the New Testament lifts the veil on spiritual forces is through the dialogue that accompanies miracles. In this first miracle in Luke, the demon asks whether Jesus of Nazareth has come to destroy us. Who is meant here--all demons, or the demon's complete influence over the man so the two are tied together? If it is the former, then the point is Jesus' authority over all evil spirits, a significant admission early in Jesus' ministry. If it is the demon's strong connection to the man, then the demon thinks Jesus cannot destroy him without destroying the human he possesses. In effect, the remark, though it is posed as a question, poses a challenge. Given the note in the next verse about the man emerging from the exorcism unharmed, the latter sense seems slightly better here: the demon does not think he can be challenged without the man's being harmed as well.

But why does the demon name Jesus and call him the Holy One of God? Possibly the naming of Jesus is an attempt to gain the advantage by uttering his true name in the midst of the approaching supernatural confrontation. On a literary level, the naming serves to make clear who the combatants are--an interesting recognition by the forces opposed to Jesus that he is on the side of God. The naming makes it obvious that a battle of cosmic proportions is under way. Though it is hard to be certain about the demon's motive in naming Jesus, his remark serves to identify the significance of the battle. Jesus meets the challenge and removes the presence and power of evil on the man without destroying the man himself. What a picture of Jesus' power!

So the confession by the demon is very important. Jesus is the Holy One of God. In the Old Testament, this title or one similar to it was given to Aaron (Ps 106:16), Samson (Judg 13:7) and Elisha (2 Kings 4:9). In the context of Luke's story we know that Jesus is holy because of his regal authority (1:31-35), a point reinforced in 4:41, when the Son is called the Christ. As James 2:19 suggests, demons have knowledge about God but fail to respond to that knowledge. Here is a case of evil having great angst in the presence of active righteousness. Evil cannot stand up to righteousness when righteousness takes a firm stand. Any victory it may appear to have is fleeting.

Jesus rebukes the spirit and prevails. The term used here may well reflect Semitic terms for calling evil into submission (Fitzmyer 1981:546). In addition, Jesus silences the demonic spirit. Why does he do so? Does he want to avoid any suggestion that he is a revolutionary against Rome (Stein 1992:163)? Does he simply want his works to speak for themselves (7:18-23)? Were only certain types of proclamation appropriate for Messiah? So Longenecker (1970:71-74), who notes similar hesitations in the claims of the Qumran Teacher of Righteousness and Simeon ben Kosebah suggesting a Jewish expectation on this question.

Of all the options, the most likely is that Judaism taught that Messiah should only engage in certain types of self-proclamation. Perhaps also there is concern that the title Messiah would be understood with too political a force (Stein's view noted above). More than one reason may lie behind Jesus' command.

Regardless of the exact reason, Jesus' authority prevails, even though the demon tries to injure the man upon departing by throwing him down (Mk 1:26 mentions convulsions).

The story of this healing closes as the crowd asks, "What is this teaching?" In their amazement they recognize that something very unusual has occurred. They see that Jesus approaches evil forces with authority and power. A hierarchy of power is being displayed--what could it mean, and where does such power come from? Luke leaves the miracle as an event to ponder. The demon's confession suggests the answer, as do subsequent events: this Jesus is the Holy One of God, and his power exceeds that of the forces of evil. Needless to say, news of the event spreads far and wide.

Jesus' power over evil is not limited to spiritual forces. His healing of Peter's mother-in-law shows his authority over disease, and thus by implication his authority over life. The story is told simply. Jesus merely rebuked the fever--a verb that almost personifies the illness. Luke's unique use of the phrase he rebuked (epetimesen) parallels verses 35 and 41, linking the events of the day around the theme of Jesus' power (both verses use the same Greek verb). Immediately the woman's health returns. Again, Jesus' actions reveal special authority.

As the Sabbath passes, Jesus continues to heal. People with all sorts of maladies show up. Both sick and possessed come. The healings described earlier are not one-time coincidences. Jesus possesses the power to heal consistently. Note that the order in verses 40-41 (healing, then exorcism) reverses the order of verses 31-39. The pairing shows how Luke wishes Jesus' ministry to be seen. It is a ministry of mercy to those in need, fighting to overcome evil with compassion. Jesus' compassion is pictured by his laying on of hands. In his touch are power and presence. People flock to him because they sense that compassionate element in his work. By the way Jesus reaches out to them, they know he cares.

The exorcised demons recognize his authority. They confess Jesus to be the Son of God. Luke explains that this means they knew he was the Christ. Only Luke makes this comment. Jesus' regal, anointed authority extends to overcoming the forces of evil.

When at the break of day Jesus departs, the crowd follows and tries to keep him in Capernaum. Yet again Jesus speaks of his mission: "I must preach the good news of the kingdom of God to the other towns." This is why Jesus has been sent. The content of this kingdom message is seen in what Luke has already supplied (4:16-30): Jesus fulfills the promise. When John the Baptist raises the question again later, Jesus' answer points to such fulfillment (7:18-23). Jesus does not proclaim who he is; he lets events explain who he is. For him, actions speak louder than words. He is more than an ethical instructor or a psychologist; he has power to overcome the forces of evil that plague humanity. His ministry is not designed for a little corner, but it extends far and wide to take the message out to others. So Jesus takes his message and ministry to the other synagogues of Galilee.

Luke 5


The Calling of the First Disciples

¹One day as Jesus was standing by the Lake of Gennesaret, with the people crowding around him and listening to the word of God, ²he saw at the water's edge two boats, left there by the fishermen, who were washing their nets. ³He got into one of the boats, the one belonging to Simon, and asked him to put out a little from shore. Then he sat down and taught the people from the boat.
⁴When he had finished speaking, he said to Simon, "Put out into deep water, and let down the nets for a catch."
⁵Simon answered, "Master, we've worked hard all night and haven't caught anything. But because you say so, I will let down the nets."
⁶When they had done so, they caught such a large number of fish that their nets began to break. ⁷So they signaled their partners in the other boat to come and help them, and they came and filled both boats so full that they began to sink.
⁸When Simon Peter saw this, he fell at Jesus' knees and said, "Go away from me, Lord; I am a sinful man!" ⁹For he and all his companions were astonished at the catch of fish they had taken, ¹⁰and so were James and John, the sons of Zebedee, Simon's partners.
¹¹Then Jesus said to Simon, "Don't be afraid; from now on you will catch men." So they pulled their boats up on shore, left everything and followed him.

The Man With Leprosy

¹²While Jesus was in one of the towns, a man came along who was covered with leprosy. When he saw Jesus, he fell with his face to the ground and begged him, "Lord, if you are willing, you can make me clean."
¹³Jesus reached out his hand and touched the man. "I am willing," he said. "Be clean!" And immediately the leprosy left him.
¹⁴Then Jesus ordered him, "Don't tell anyone, but go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them."
¹⁵Yet the news about him spread all the more, so that crowds of people came to hear him and to be healed of their sicknesses. ¹⁶But Jesus often withdrew to lonely places and prayed.

Jesus Heals a Paralytic

¹⁷One day as he was teaching, Pharisees and teachers of the law, who had come from every village of Galilee and from Judea and Jerusalem, were sitting there. And the power of the Lord was present for him to heal the sick. ¹⁸Some men came carrying a paralytic on a mat and tried to take him into the house to lay him before Jesus. ¹⁹When they could not find a way to do this because of the crowd, they went up on the roof and lowered him on his mat through the tiles into the middle of the crowd, right in front of Jesus.
²⁰When Jesus saw their faith, he said, "Friend, your sins are forgiven."
²¹The Pharisees and the teachers of the law began thinking to themselves, "Who is this fellow who speaks blasphemy? Who can forgive sins but God alone?"
²²Jesus knew what they were thinking and asked, "Why are you thinking these things in your hearts? ²³Which is easier: to say, 'Your sins are forgiven,' or to say, 'Get up and walk'? ²⁴But that you may know that the Son of Man has authority on earth to forgive sins...." He said to the paralyzed man, "I tell you, get up, take your mat and go home." ²⁵Immediately he stood up in front of them, took what he had been lying on and went home praising God. ²⁶Everyone was amazed and gave praise to God. They were filled with awe and said, "We have seen remarkable things today."

The Calling of Levi

²⁷After this, Jesus went out and saw a tax collector by the name of Levi sitting at his tax booth. "Follow me," Jesus said to him, ²⁸and Levi got up, left everything and followed him.
²⁹Then Levi held a great banquet for Jesus at his house, and a large crowd of tax collectors and others were eating with them. ³⁰But the Pharisees and the teachers of the law who belonged to their sect complained to his disciples, "Why do you eat and drink with tax collectors and 'sinners'?"
³¹Jesus answered them, "It is not the healthy who need a doctor, but the sick. ³²I have not come to call the righteous, but sinners to repentance."

Jesus Questioned About Fasting

³³They said to him, "John's disciples often fast and pray, and so do the disciples of the Pharisees, but yours go on eating and drinking."
³⁴Jesus answered, "Can you make the guests of the bridegroom fast while he is with them? ³⁵But the time will come when the bridegroom will be taken from them; in those days they will fast."
³⁶He told them this parable: "No one tears a patch from a new garment and sews it on an old one. If he does, he will have torn the new garment, and the patch from the new will not match the old. ³⁷And no one pours new wine into old wineskins. If he does, the new wine will burst the skins, the wine will run out and the wineskins will be ruined. ³⁸No, new wine must be poured into new wineskins. ³⁹And no one after drinking old wine wants the new, for he says, 'The old is better.' "

Luke 5:1-39

Explanation:

Jesus' gathering of disciples was not unusual in his time and Jewish setting. Many rabbis would gather students around them to teach Torah. But the kind of disciples Jesus gathers is unusual--they are not theological professionals. Fishermen, tax collectors, former revolutionaries and just plain old sinners make up this new community. Jesus launches them on a journey with God, a walk in which God begins to work in their lives. The lesson is that we need not be perfect to come to God; rather, we need to trust God and let him do his gracious work in transforming our lives.

The various "call scenes" that appear in this section underline the nature of the new community (5:1-11, 27-39; 6:12-16). It does not shun sinners, but invites them to come and meet God and his healing forgiveness. Even the miracles of this section show how much Jesus identifies with those he gathers to himself. These unusual events underline the authority he has in creating this new band of followers (5:12-16, 17-26; 6:1-5, 6-11).

The gathering of this unorthodox group of followers and the practices they engage in heighten opposition. Jesus' ways are not the ways of the Jewish leadership, nor are they the ways of a self-righteous elitism. He attracts those who know that they need God and that Jesus has the authority to forgive their sin (5:24, 31-32).

Come Work with Me: The Gathering of Disciples (5:1-11)

Besides teaching and miracles, Jesus' ministry centers on his disciples. Luke 5:1-11 details how Jesus confirms the call of four disciples to serve with him. In this passage, miracle, teaching and discipleship form a collage that explains mission and who is qualified for it.

Jesus performs a nature miracle, but the saying in verse 10 turns the entire miracle into a picture of mission. Here event and symbol merge. The event signifies not only what disciples are called to do but who disciples are as they do it. Simon Peter and Jesus represent different sides of the theology that undergirds the community Jesus is forging. Simon, for his part, knows that he is a sinner who is not worthy to experience the benefits of God's power and presence. There is no presumption that God owes him anything. Jesus, exemplifying God's grace, makes it clear that such a humble approach to God is exactly what God will use. Jesus calls these fishermen to fish for people rather than for finned water-dwellers. Luke presents these two truths quite dramatically and vividly.

Jesus' preaching is popular, so he must ask Simon to let him teach from his boat in the Lake of Gennesaret, better known as the Sea of Galilee. If this is an average ancient fishing boat, it would be twenty to thirty feet long (Stein 1992:169; Wachsmann 1988).

Much in this event is ironic. When Jesus tells Simon to put the boat out and cast down his nets, it is a carpenter's son and teacher telling a fisherman how to fish. It is a little like a pastor telling a CEO how to run technical aspects of his business! Not only that, but Simon's response makes it clear that conditions for fishing are not right, since a major effort the night before had totally failed. Yet despite appearances and against his professional judgment, he follows the teacher's command to let down the nets. Simon Peter is responsive to God's messenger and thus an example of faith.

The result is success and near disaster at the same time. The nets are filled to overflowing, and so is the boat! The fisherman is desperate for help to bring in all the fish. The boat is so full it begins to sink. Jesus has guided Simon to a great catch, but that catch is a picture of how he will guide the disciples in other, more spiritual affairs.

Simon Peter realizes he has been brought into more than a successful commercial venture. As nice as it would be to have Jesus as a permanent fishing guide, God's messenger is in their midst, and the fisherman knows enough about God's holiness to know he is at risk. So Simon falls to his knees and confesses his unworthiness, asking Jesus to depart. He understands that sin produces distance between himself and God. Surely God wants nothing to do with a simple, sinful fisherman. It is best that Jesus go. In fact, Jesus is addressed as "Lord," but not because Peter understands that Jesus is God. It will take events in the next few chapters to lead Simon to confess Jesus as Christ (8:22-26; 9:18-20). Rather, Jesus is Lord here because he is God's agent. Nonetheless, Jesus should go, for Simon Peter is not worthy of the agent's presence.

The size of the catch tells Simon and his companions that this event has been no accident. The greatest moment in their fishing career causes them to stop and ponder what God is doing. Jesus has taken Peter's humble faith and scared him to death with God's presence. But in the uncertainty that often surrounds faith comes the divine honoring of its presence and a calm voice that says, "Don't be afraid." Grace is active. Simon Peter, James and John learn that God will take the faith of humble fishermen and ask them to join him in catching other people for God.

Simon Peter represents all disciples. His humility and awareness of his sin do not disqualify him from service; they are the prerequisite for service. Simon's response recalls the reaction of earlier great servants of God like Isaiah and Jeremiah, who also bowed low in humility when they caught a glimpse of God's presence (Is 6; Jer 1:1-10). Jesus does not call those who think they can help God do his work. God does not need or want servants who think they are doing God a favor. Jesus calls those who know they need to be humble before his power and presence. From now on Simon will be casting his nets in a different sea, the sea of humanity's need for God.

A genuine meeting with Jesus alters one's perspective. An encounter with God's power is no reason to draw back from him, but an opportunity to approach him on the right basis, in faith and dependence. In catching fish, Jesus has caught Simon Peter.

The mission is to catch persons alive. The figure involves rescue from danger, since those caught are caught alive (on the term "alive," see Num 31:15, 18; Deut 20:16; Josh 2:13; 2 Maccabees 12:35; on the "fisher" and being hooked, Jer 16:16; Ezek 29:4-6; Amos 4:2; Hab 1:14-17). In the Old Testament this kind of symbolism is usually negative, but for Jesus it is clearly positive.

The response is instantaneous and total. When the boats come in, the former fishermen leave everything behind and follow Jesus. The call had gone to Peter in verse 10, but all those who experience the catch follow Jesus. The fishing expedition has brought in its first catch. Sinners are transformed into servants of God. That is how great God's holiness and grace can be.

The Cleansing of the Leper (5:12-16)

If the call of the disciples shows Jesus reaching out to sinners, his healing of the leper shows that Jesus is also concerned for the total outcast. For a modern parallel to the leper, we may think of victims of AIDS. Just like the AIDS victim, the leper of the ancient world was ostracized from society and largely forgotten. True, today the victims of AIDS get much publicity, along with a great clamor to fund research to fight the HIV disease, but many people would prefer to forget these victims of disease and shunt them off to the fringes of society. To get close to them or touch them would be to risk too much.

I think of an attempt to launch a cooperative ministry to AIDS patients in my area. Many churches responded that the goal was admirable and they would offer moral support, but what would they do if AIDS patients came to faith and wanted to come into their church? The risk was too great, so they opted out of supporting the effort directly.

I wonder if Jesus would have responded this way. Jesus said he came to minister to those in need, and Luke 5:12-16 shows how that ministry extends to the very bottom rungs of the social ladder. No one is beyond the potential touch of Jesus' love.

Luke narrates this miracle with extreme economy. Jesus is in one of the towns. The leper humbly implores Jesus to help him, confident that if Jesus wills it, Jesus can make him clean. Clearly, word about Jesus had spread even to these marginal colonies in the society. Make me clean, though literal, suggests a real cleansing of the person (remember, all the miracles in this Gospel have a "picture" element). The leper knows Jesus' capability, but he is uncertain of the extent of his compassion. The extent of Jesus' compassion is revealed here. In the modern world it is perhaps the exact reverse. Today's person on the street does not doubt Jesus' compassion but does question his capability. Accounts like this demonstrate that Jesus opened himself to all.

Jesus' touching the leper is significant, since such contact rendered him ceremonially unclean (Lev 13:42-46; all of m. Nega`im). The physical communication of charity meant suffering ceremonial uncleanness that could affect his involvement in corporate worship. Given that Jesus' other miracles have occurred through the mere speaking of his word, it's clear that the act of touching is conscious. The healing is immediate; the compassion is demonstrable. Jesus is able and willing.

Jesus tells the healed leper to show [himself] to the priest, which fits with the command of Leviticus 14:1-32 about dealing with healing from leprosy. Beyond this, however, the healed man should keep silence about what has happened. This part of Jesus' instructions is perplexing. We would think Jesus would appreciate the public relations coup such a healing represents. Think of how we broadcast even the claim of such events today. The contrast is significant.

There are various explanations for the silence. One part of the explanation seems to be that Jesus wants to quell excessive excitement about his healing ministry so that the message he brings does not get lost in a flurry of requests for miracles. It may also be that the man is to keep silent only until the priest formally declares him clean. Regardless, it is clear that Jesus approaches his ministry of miracles circumspectly (Mk 8:11-13; Jn 6:26-27). Perhaps because the miracles are pictures of deeper realities, he wants people not to be overcome by their more obvious, surface meaning--a tendency that proves hard to avoid.

The instruction to go to the priests serves as a testimony to them. Is them a reference to the priests or to all people? The stress on obeying the Torah suggests that those who receive the testimony are the priests. In the next event Luke explains that the Jewish leadership is present, so clearly the testimony gets their attention. As 7:22 makes clear, the cleansing of lepers is a sign that "the time of fulfillment" has come.

Word does spread. Crowds gather (v. 15). Luke 4:44 is being fulfilled. Mark 1:45 notes that the crowd is growing to crushing levels. Nevertheless, Jesus periodically withdraws to collect himself and commune with God (v. 16). Seeking time with God is key to ministering effectively. In fact, numerous conflicts follow in Luke, so the Gospel writer is making it clear that before Jesus meets with trouble, he communes with God.

Sometimes reaching out to outcasts is unpopular. Sometimes conflict for doing so is not a sign of failure.

The Healing of the Paralytic and the Authority to Forgive Sin (5:17-26)

Luke narrates yet another miracle, the healing of the paralytic. This miracle is significant for five reasons. First, it shows that Jesus' authority extends even to the forgiveness of sins. Second, the entire affair is witnessed by the Jewish leaders, the Pharisees and the scribes. They make an instant theological assessment and recognize that Jesus is making unique claims--claims that are blasphemous if they are not true. Third, this is the first time God vindicates Jesus' claims during his ministry. Later Judaism would teach that God does not help sinners or liars (t. Nedarim 41a), so if Jesus is not who he claims to be, then this man should not walk away healed. The fact that the paralytic walks away healed means that some type of transcendent power operates through Jesus. Later Luke reveals the debate over what or who that power is (11:14-23). Fourth, the miracle pictures what Jesus can do for people. The paralytic is stationary and totally helpless. But after his healing, he can walk through life and praise God. Finally, the text shows the importance of faith. It is the faith of those who bring the paralytic to Jesus that is highlighted. This detail seems to indicate that God honors us as we seek to lead others to the Lord.

Though Mark 2:1 mentions that this event takes place in Capernaum, Luke simply tells the story. The presence of Pharisees and teachers of the law shows that word about Jesus has spread to the upper echelons of the Jewish faith. The Pharisees were a nonpriestly, lay separatist movement whose goal was to keep the nation faithful to God. Their name is probably a transcription of an Aramaic term meaning "separated ones" (Fitzmyer 1981:581). To prevent violations of the Mosaic law, they developed an elaborate system of traditions to codify practice (Meyer 1974:11-48; Josephus Antiquities 13.5.9 171; 13.10.5-6 288-98; 17.2.4 41-45; 18.1.2 11; Jewish Wars 2.8.14 162-63). They desired to "build a fence around the law" to prevent it from being violated (Pirqe `Abot 1:1). The teachers of the law, also known as the scribes (v. 21), helped to study legal questions and develop the tradition (Jeremias 1964c:740-42; Rengstorf 1964:159). The word sometimes translated "scribes" has roots in the postexilic period to refer to one learned in matters of the law (Ezra 7:6, 11; Neh 8:1). Luke reveals that these leaders have come from as far away as Jerusalem.

In the midst of such traditional religious authorities, God's power rests on Jesus. He has the power of the Lord . . . to heal the sick. Luke is going to great pains to indicate that Jesus did not require official endorsement from the Jewish hierarchy. His commission was unique, coming directly from God, as his baptism had made clear (see 20:1-8).

The paralytic comes on a mat (kline, Luke and Matthew) or a pallet (krabbaton, Mark). But the crowds prevent access, so the friends must scale the ladder on the side of the house to get up on the roof, where they can cut through the roof and lower the man in front of Jesus. Needless to say, such activity is highly distracting. The man ends up right in front of Jesus. So now the Teacher must act. What will he do?

Jesus pulls a surprise. No doubt the crowd has expected a healing, since Jesus' reputation has spread far and wide already (4:40-44). But instead Jesus talks about sin. And thus again a miracle becomes a parable. This time it pictures the presence of the destructive forces of sin in the world. This man is a painting of the effects of the Fall. Such a linkage is not surprising in a Jewish setting (1 Maccabees 9:54-56; 2 Maccabees 3:22-28; 3 Maccabees 2:21-22; Jn 9:2-3). Jesus claims to have the authority to reverse those effects, so he says, "Friend, your sins are forgiven." This theme is frequent in Luke (5:29-32; 7:34, 36-50; 15:3-7, 11-32; 18:10-14; 19:8-10; 23:40-43).

The remark elicits an instant theological critique from the religious experts present. They began thinking to themselves, "Who is this fellow who speaks blasphemy? Who can forgive sins but God alone?" The Pharisees get high marks for perceiving the theological significance of Jesus' statement. They see the stakes correctly. They understand how great Jesus' claim is. The issue of blasphemy will become a central concern at Jesus' trial, as Jesus reiterates an authority for himself there that the leadership will question (22:67-71). To blaspheme was to perform an action that violated God's majesty. Claiming a prerogative that was only God's would be such a violation. So the issue raised by the act and its proclamation is authority pure and simple. Jesus has implied the same authority in Luke 4:18. In his own eyes, Jesus is more than a teacher of ethics.

It seems likely that the Pharisees' musings are private, because the text goes on to note that Jesus knew what they were thinking. Usually when Jesus is reading someone's thoughts, a rebuke or challenge follows. Such is the case here.

Jesus poses a conundrum: "Which is easier: to say, `Your sins are forgiven,' or to say, `Get up and walk'?" Now there is irony here. It is easier to say sin is forgiven, since one cannot see it. But actually to forgive sin is the harder thing to do. Still, the healing of a lame man could be corroborated visually; one could see its success immediately. Jesus' remarks, however, link the two actions. Healing will reveal the authority to forgive--and in the process raise many questions about who Jesus is. So Jesus says, "But that you might know that the Son of Man has authority on earth to forgive sins . . . I tell you, get up, take your mat and go home." This moment in the account calls to mind the modern sports expression "crunch time." Either the man gets up and walks or he continues to lie there. Either Jesus' claim comes through, or he is utterly embarrassed. God does not help sinners, so what will happen? Jesus has put theological stakes on the event. Will God vindicate him?

This text is important for another reason. It is the first time Luke uses the important expression Son of Man. Later in this Gospel it is clear that he is using the term as a title. In Aramaic this phrase was an idiom that either meant "someone" or served as a roundabout way to refer to oneself. Be aware that at this point the Old Testament background for this term has not yet been revealed. Jesus will do that later in his ministry when he ties the title to imagery from Daniel 7:13-14. All son of man meant to the audience here was "some human being." But of course, the moment Jesus forgives and heals the paralyzed man, Son of Man becomes a very specific reference to him, since the authority he is claiming is not generic to all humans but is his alone.

In sum, Jesus' claim to have special authority and so to be a unique human being is the issue of the passage. The beauty of Jesus' use of this idiom alongside his action is that it allows him to raise a question about his identity in terms that honor both his unique authority and his humanity. The claim, however, rides on what the paralytic does in the next few moments.

Immediately he stood up in front of them. The man's walk means God has talked! As the former paralytic praises God, amazement overwhelms the crowd. They have seen remarkable things. The Greek term used here is paradoxa, a word from which we get our word "paradox." But in Greek the term simply refers to unusual events. Again Luke ends the passage asking the reader implicitly to ponder what has taken place. What happened? What has been claimed about what happened? Events speak louder than words (7:18-23): the Son of Man has authority to forgive sins.

Jesus has just painted a picture that speaks more than a library full of books on Christology. He has backed up his words with action. God is vindicating Jesus' claims. At crunch time Jesus applies his authority with great skill. As the paralytic walks, the question becomes who will walk with him and share the forgiveness Jesus has pictured. Fence-sitting is no longer possible, given the nature of Jesus' claims.

The Calling of Levi (5:27-32)

Again Jesus' attention turns to a social outcast, in this case Levi the tax collector. Luke has already discussed tax collectors when he described the ministry of John the Baptist (see 3:10-14). Jesus initiates relationships with outcasts, even though pious people in Israel challenge such associations (7:36-50; 15:1-2; 19:1-10). As the earlier account with Peter showed (5:1-11), Jesus calls sinners to righteousness and to share in mission with him. Jesus does not merely forgive sinners, he openly associates with them.

But why? Why does Jesus associate with sinners when so many righteous people do not want to have anything to do with them? Many people think one must choose absolute separation if one is to remain pure, but for Jesus this is a false choice. Jesus views people in terms of what God could make them into, rather than pigeonholing them into who they currently are. There is no compromise with holiness in his relationships with sinners, because one of the very characteristics of God's holiness is the way he reaches out in mercy to those in need (1:46-53). God graciously takes the sinner who is responsive to him and begins the work of transformation.

The story in this passage proceeds simply. Jesus observes the tax collector Levi at work and calls him to follow (9:23, 59; 18:22). Levi's response is total--he got up, left everything and followed him. The instantaneous and comprehensive nature of the decision to join Jesus shows both the reputation Jesus has and the quality of an exemplary response to Jesus. Levi has put Jesus first. To follow him is a priority.

In fact, Levi wishes to celebrate by introducing Jesus to his friends. Such is often the case with recent converts to Jesus. Unchurched friends are often the first to hear about the new discovery. So it should be. The tragedy is that after people have been in the church for a time, they find it hard to relate to outsiders. Jesus does not suffer from this problem; he consciously makes an effort to associate with those outside his community. He does not run or hide from the world in need, but engages with it realistically so its real needs can be addressed. Often what wins an outsider to God is a genuine friendship. Despite Levi's low social status, he feels free to associate with Jesus. Jesus' invitation has made that clear.

A contrasting attitude emerges in the grumbling among Jewish leaders. Their commitment to purity, their sense of what God requires of them and their fear of risking exposure to the world cause them to shun outsiders and criticize those who try to relate in a healthy and engaging way to sinners. Table fellowship in the ancient world meant mutual acceptance. So at stake in the Pharisees and scribes' response is a worldview question. Should we really get close to the socially objectionable, to people like tax collectors and sinners? The Greek word used for their complaint, egongyzon, is significant because it is the term Numbers 14:26-35 LXX uses to describe the nation's grumbling to God in the wilderness. This word sounds like its meaning; we can almost hear the harsh tone of voice as we read the words (7:34 repeats the complaint).

Jesus' reply makes it clear that recovery, not quarantine, is the message of his ministry. Jesus pictures himself as a doctor who treats the sick, not the strong. The remark takes the Pharisees' perspective, though it does not endorse their righteousness. Jesus' point is that those who know they need help will respond to the Physician. Often the unrighteous are aware of their need, whereas the unrighteous "righteous" are not. The unrighteous need a breath of potential acceptance and a whiff of God's grace to open up to his work. The appeal to physician imagery is common in Judaism (Is 3:7; Jer 8:22; esp. Sirach 38:1-15; Bovon 1989:259, n. 24).

Jesus' second point is a mission statement that explains why he seeks the outsider. This is one of several such mission statements in Luke (7:34; 12:49, 51; 18:8; 19:10). Jesus has come to minister to those who have need of repentance. He calls to them to repent. Repentance is a major Lukan theme, and only Luke mentions it in this scene (3:3, 8; 13:1-5; 15:7-10; 16:30; 17:3-4; 24:47). Here Jesus offers a picture of true repentance: it is like going to a doctor for help. The "cure," if it is to come, must come from outside of oneself. A repentant heart is open to God and to his administering the necessary medicine for life. God graciously gives this medicine to those who seek forgiveness through him. Jesus sees opportunity for restoration for sinners and works to achieve relationship with them so they can experience the healing they need. When tax collectors and sinners come to the table in the clinic, Jesus, the Great Physician, is not about to turn them away. As in the other events chronicled in Luke 4:31--5:32, Jesus reaches out to all types of needy people. All can benefit from the power of his healing presence.

Some are still uncomfortable with such an open ministry, but this is evangelism in its most authentic form. Jesus' ministry is about compassion and grace. When Jesus proclaims God's love, the outsider knows Jesus means it. Both his words and his actions show it. In his openness Jesus risks criticism and ridicule. But given that Jesus pursues such contacts with gusto, can his disciples do otherwise?

Why Are You Different? Part 1 (5:33-39)

People have trouble accepting those who are different. When someone marches to the beat of a different drum, we are forced to ask questions about them and ourselves. Jesus' outreach to sinners was a different way of doing things, and so was his approach to traditional customs of piety.

Finally the Pharisees get up the nerve to ask why Jesus' disciples do things differently. Of course, they are really asking about Jesus. He is their major concern. When it comes to ascetic practices like fasting, Jesus is not like the Pharisees, or even like his forerunner John the Baptist. So Jesus' meal with sinners is not the only thing that bothers the leadership. He hangs out with outsiders and he does not follow the usual practices of piety. Why is that?

Specifically, they ask him about fasting and prayer. The ancient practice of fasting had a rich heritage in Judaism. It was a highly regarded act of worship. The Day of Atonement was celebrated with a fast (Lev 16:29, 31). A four-day fast commemorated the fall of Jerusalem (Zech 7:3, 5; 8:19). Fasts could be acts of penitence (1 Kings 21:27; Joel 1:14; Is 58:1-9) or could be associated with mourning (Esther 4:3). Pharisees fasted twice a week, on Monday and Thursday (8:12; Didache 8:1; Behm 1967a:924-35). Fasts are serious expressions of worship.

Jesus' reply not only explains why his community does not engage in such practice but makes an additional point about what his presence represents. Jesus' simple answer is that now is the time not for fasting but for celebration. He compares himself to a bridegroom at the time of his wedding. His presence marks the beginning of a new era. You do not fast at a wedding! The marital imagery pictures God's relationship to his people in the Old Testament and in later Judaism (Is 54:5-6; 62:4-5; Jer 2:2; Ezek 16; Hos 2:14-23; 4 Ezra 2:15-41). But nowhere in Judaism do we have the image of the Messiah as bridegroom. The New Testament uses this imagery often (Mt 22:2, 25:1; Lk 12:35-36; Eph 5:22-33; Rev 19:7; 21:2). Jesus is saying that the present is a special time to celebrate the arrival of a new point in God's plan. Later, when the bridegroom is removed (4 Ezra 10:1-4), there will be time to fast. This reference to removal is Jesus' first hint that rejection will come. Then there will be need for reflection and fasting. People will long for the ultimate redemption that the bridegroom's initial arrival promised (Rom 8:17-30; 1 Cor 15:20-28; Rev). Jesus does not regulate or legislate fasting. He says simply that it will become appropriate again.

But Jesus does not stop there. He drives home the point that his presence represents something new in God's plan, calling for a new way of ordering the spiritual life. Luke 5:36-39 gives three pictures, what Luke calls a parable (parabole), to make the point.

Jesus is like a new piece of cloth. No seamstress worth her salt would take a new piece of cloth and patch it onto an old garment. Such a match produces two problems. The new cloth will tear the old, and the pieces of material will not match. There is irony here: the patch that is supposed to fix the garment would end up ruining both. This new era Jesus brings simply cannot be wed to the old practices. It is new and requires new ways.

The second picture involves wine and wineskins. In the first century, wineskins would have been made of goatskin or sheepskin taken from the neck area of the animal (Gen 21:14-15; 19; Ps 119:83). Again, the result of putting new wine into old skins would be disaster, a tragic waste of wine. The new wine would ferment and cause the old wineskins to burst--the new wine would then be lost and the wineskin rendered useless.

There can be no syncretism between what Jesus brings and the old tradition of Judaism. If it were tried, both would be destroyed. Jesus brings a new era and a fresh approach to God that cannot be mixed with the old traditions. In many ways the book of Acts is the historical outworking of this point. The gospel is a new way, so the practices of Judaism cannot contain it. This is why Luke will later call Jesus a prophet like Moses (Lk 9:35; Acts 3:12-26; see Deut 18:15). Jesus, like Moses, is the leader-prophet of a freshly formed community of God, revealing the new ways the new movement requires.

So new wine must be poured into new wineskins. Jesus' presence requires a new way, new forms and a new spirit. Even when fasting continues after the bridegroom is gone, it will be different. It will always be done in hope of his return.

Next Jesus faces the possibility of rejection. His third picture involves someone satisfied with the old wine: "No one after drinking old wine wants the new, for he says, `The old is better.' " This is probably a warning and an explanation. Jesus knows that some, especially among the Pharisees, will not come to him, because they are satisfied with the wine they have. Nothing will change their mind. Rejection by some is inevitable. Jesus' presence means a choice between him and the old style of Judaism. With Jesus' presence things are different. To mark the difference, Jesus does not fast. New times require fresh ways.

Jesus does not specify here exactly what makes his way new. The association with practices of eating and fasting suggests that piety motivated by law and tradition may well be in view. The new dynamic Jesus brings will rely on the Spirit of God (Acts 10:34-43; 15:1-21). Things done merely for the sake of tradition will not be persuasive anymore. Jesus' new way brings freshness and a dynamic, responsive quality to our walk with God.

Luke 6


Lord of the Sabbath

¹One Sabbath Jesus was going through the grain fields, and his disciples began to pick some heads of grain, rub them in their hands and eat the kernels. ²Some of the Pharisees asked, "Why are you doing what is unlawful on the Sabbath?"
³Jesus answered them, "Have you never read what David did when he and his companions were hungry? ⁴He entered the house of God, and taking the consecrated bread, he ate what is lawful only for priests to eat. And he also gave some to his companions." ⁵Then Jesus said to them, "The Son of Man is Lord of the Sabbath."
⁶On another Sabbath he went into the synagogue and was teaching, and a man was there whose right hand was shriveled. ⁷The Pharisees and the teachers of the law were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal on the Sabbath. ⁸But Jesus knew what they were thinking and said to the man with the shriveled hand, "Get up and stand in front of everyone." So he got up and stood there.
⁹Then Jesus said to them, "I ask you, which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?"
¹⁰He looked around at them all, and then said to the man, "Stretch out your hand." He did so, and his hand was completely restored. ¹¹But they were furious and began to discuss with one another what they might do to Jesus.

The Twelve Apostles

¹²One of those days Jesus went out to a mountainside to pray, and spent the night praying to God. ¹³When morning came, he called his disciples to him and chose twelve of them, whom he also designated apostles: ¹⁴Simon (whom he named Peter), his brother Andrew, James, John, Philip, Bartholomew, ¹⁵Matthew, Thomas, James son of Alphaeus, Simon who was called the Zealot, ¹⁶Judas son of James, and Judas Iscariot, who became a traitor.

Luke 6:1-16

Explanation:

The Gathering of Disciples (5:1-6:16)

Why Are You Different? Part 2 (6:1-5)

The discussion over the disciples' plucking grain on the Sabbath is the first of two consecutive Sabbath controversies Luke now narrates. The tension about the grain incident comes because of tradition about the Sabbath in Judaism, since it was a day of rest on which all labor was prohibited (Ex 20:11; m. Sabbat 7:2; m. Pe'a 8:7). Jesus' reply escalates the tension by raising an example involving David that was clearly outside the normal limits of Old Testament law. The legal discussion turns into yet another battle over authority, only this time it is the holy day of the Sabbath and the right to interpret the law that is disputed. Both of these matters were of deep concern to many Jews, so the debate is very significant.

Jesus is different from other teachers before him. He and his disciples conduct themselves as if certain practices of the law are not matters of major concern. Why is he different? The previous passage made the case that Jesus' presence means the arrival of a new period. Here Jesus begins to explain why a new period is present. He possesses unique authority. He can evaluate the law and is Lord of the Sabbath. It seems that Jesus is advocating an ethic in which people have more value than rules--at least this is suggested by the example Jesus cites from David's life. What is harder to tell is whether Jesus is arguing that the Torah was always intended to lead to love, relationship and holiness or whether he is bringing a new law marked by new freedoms. Neither of these options makes Jesus an antinomian. Rather, the question is how we should view some aspects of the law. Whichever option one takes here--and it is not clear--it took the disciples years to sort out the theological issues involved in this dispute, as Acts 15 shows.

The event starts innocently enough. The disciples move through a field and pick some of the grain that has been reserved for those in need (Deut 23:25). The taking of the grain is not a problem; the issue is their "labor." The question comes, "Why are you doing what is unlawful [ouk exestin] on the Sabbath?" The Pharisees are saying that such labor is not permitted. So their question is really a rebuke and a warning. The fact that the leaders kept such a close eye on the disciples shows where things stood between the two groups.

Jesus replies with Scripture--"Have you never read . . . ?" He appeals to the story of 1 Samuel 21:1-7 and 22:9-10. Some of Jesus' points build on implications in this passage. The story records how David entered the tabernacle and procured for his troops consecrated bread that only priests were permitted (exestin) to eat. Jesus notes explicitly that this was not legal according to Torah (Ex 25:30; 39:36; 40:22-23; esp. Lev 24:5-9). First Samuel 22:9-10 suggests that the priest inquired of the Lord and then gave the provisions, so the act was appropriate. In sum, David received legally prohibited bread for his troops and was not judged negatively for it.

Jesus' analogy is neat, because it raises an example, sanctioned by Scripture, where the letter of the law was not kept. Thus Jesus becomes an interpreter of the law, either by interpreting its real intended scope or by bringing a new law that shows the old law is passing away. Unfortunately, it is not clear from this Lukan text which direction is in view. But the declaration of Jesus' authority is clear, for he explains, "The Son of Man is Lord of the Sabbath."

The analogy is neat for another reason. David and his troops were the ones who took the consecrated bread, so the parallel to the disciples' violation is clear. Now Jesus might be saying that just as David, as the national leader, could procure such bread for his troops, so may I. Or he may be making a greater claim: I have authority over the Sabbath. The illustration means that if the leadership condemns Jesus, they had better be ready to condemn David and reject the testimony of Scripture. But Jesus' remark raises the stakes and claims that Jesus rules over elements of the law as important as the Sabbath, a day that was sanctified in the Ten Commandments (Ex 20:8-11).

In Jesus' reply both the term Lord (kyrios) and the title Son of Man are important. They focus the entire reply on Jesus. This is unlike the parallel in Mark 2:28, which highlights the issue of the Sabbath being designed for human beings as well. The Markan reply suggests that Jesus is arguing about what the real limits of the Sabbath law are. There has been no violation here, since the Sabbath, designed for humankind and not against them, was never intended to prevent someone from eating.

The battle over the grain becomes yet another discussion of Jesus' authority. He is not just a teacher, a great example or a moral-religious leader like other greats of history. He claims to possess authority over laws and institutions that God has ordained. Again, the event forces a choice. Is Jesus right or wrong about himself? Does he reveal the way of God or pervert it? It is either one or the other. Making a choice is necessary, since even being neutral is choosing.

Jesus Explains Sabbath Activity (6:6-11)

This passage completes a sequence of three controversies that started in 5:33. Jesus has explained in the earlier passages that he brings a new way and that he has authority over the Sabbath. When Jesus moves to heal a man on the Sabbath, he provides an additional and fundamental explanation for his action. In other words, in Luke's thinking the three controversies form a unit that helps to reveal the rationale for Jesus' style of ministry. If Luke's major lesson is "like teacher, like disciple," then what Jesus teaches here about love's function reveals a central attitude that others are called to follow. The "law of love" demands that Jesus heal on the Sabbath. Such a law of concern for others may well be behind the expressions "Christ's law" in 1 Corinthians 9:21 and "royal law" in James 2:8. The law about the Sabbath was never designed to restrict one's ability to love and meet needs. Compassion is always appropriate.

Luke begins the account by noting that this healing takes place on another Sabbath. As Jesus ministers, his every move is watched closely. The term used to describe the observing scribes and Pharisees is extremely significant. They were looking (pareterounto) means they were spying on him, watching him out of the corner of their eye. This adds a sinister mood to the story (Riesenfeld 1972:147; Ps 36:12 LXX; Dan 6:12 Q). The text is also clear that the motive for their intense scrutiny is that they are looking for a reason to accuse Jesus. They cannot wait to catch him.

Once again Jesus knows the thoughts of his opponents, and again he acts to deal with their thinking by turning their private thoughts into a topic of public reflection. By doing so he again raises the issue of his authority. If they wish to challenge him secretly, he will turn their challenge and doubt into a public hearing. Jesus' openness contrasts with the leaders' covertness. His question gets right to the point and is loaded with irony: "I ask you, which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?" Luke has already revealed the leaders' motives by noting that they have been watching Jesus closely; now Jesus exposes their desire. In attempting to defend the truth of Sabbath tradition, they plot harm on the Sabbath, while Jesus seeks to meet needs. Who is violating the Sabbath? There is a sting in the question.

Zeal often leads to unrighteousness, as ends are cited to justify questionable means. Sometimes in seeking to prevent murder or unrighteousness, God's people engage and even justify acts that are just as reprehensible. A Christian leader once told me that certain people were out to get him for "doctrinal defection." They were watching his every move and examining his every sentence. In their attempt to get hard evidence they had broken into his office, searched his desk and even tried to open his computer files. Apparently trespassing along with breaking and entering was all right in the name of righteousness! The pursuit of righteousness should never cause us to resort to tactics that reflect unrighteousness.

Jesus seeks to do good on the Sabbath, but the Pharisees seek to do harm and destroy. Jesus' reply is in the spirit of Old Testament prophetic rebukes (Is 1:11-17; 58:1-14; Amos 4:1-8). God puts a high priority on how people are treated and how needs are met.

So Jesus acts, asking the man to stretch out his hand. The very act will show that healing is present. There is irony in Jesus' response. Can you sense how hard Jesus has labored here, uttering just one command? Will God vindicate Jesus' effort? The text tells of the command's success ever so briefly--the man did so, and his hand was completely restored.

How will such a good act be received? Surely wonder and rejoicing will follow. But instead hard hearts react in fury. Again, the term Luke uses here is crucial. Anoia refers to a blinding, irrational rage that is likened to insanity (Behm 1967b:963; Schurmann 1969:309 n. 69). The religious leaders refuse to consider the evidence and are enraged about the facts God had laid before them. God is not supposed to help sinners or heal through a Sabbath violator, yet right in front of them a Sabbath violator has healed a sinner on the Sabbath against their interpretation of truth and tradition. Jesus' action has confounded them. What can they do? They consider what they might do to Jesus. He must be stopped.

The stubbornness of the leadership's opposition is highlighted here. When we are in sin, we resist reconsidering the route we are taking. In fact, sin that is not repented of often leads into further sin.

Nevertheless, Jesus' action shows that the Sabbath, like any day, is an appropriate time to minister and meet needs. It is perfectly permissible to do good on the Sabbath. Jesus does not merely proclaim his authority; he lives it. This Sabbath healing supports Jesus' claim that he brings something new, while highlighting what should have always been a characteristic of the Sabbath: the ministering of good to others. The withered hand's restoration is a vote of confidence for Jesus and a visible rebuke to the leadership.

But that vote of confidence strengthens the opposition party's resolve. The opponents begin to discuss with one another what they might do to Jesus. Often the product of rage is more folly. Jesus' ministry has produced opposition, even though he has tried to do good to others. The narrative leaves the question for readers to ponder: was Jesus a troublemaker, or did the trouble originate elsewhere? Sin often blindly deflects blame and then compounds its error by seeking harsh means to remove the reminder of its failure. For Luke there is no doubt where blame lies, as well as who has authority to point the way to God.

The Choosing of the Twelve (6:12-16)

Jesus knew that he was doing something new. Because opposition was rising, he needed to form a new community around him. If Jesus were to be taken out of the picture, something else would need to be in place. New leadership was required. Thus it is no accident that Luke places the choosing of the Twelve immediately after the remark about the beginnings of a plot against Jesus.

The selection of those who would end up leading the new community after Jesus' departure was no minor affair. It was a matter of prayer--in fact, Luke shows that the choices followed a full night of prayer. The presence of prayer shows the action's importance. No other New Testament passage speaks of all-night prayer. Jesus knew this step was the first of many actions to put something new in place that would outlast his earthly ministry.

This text is one of several where Luke associates an event with prayer (1:13; 2:37; 3:21; 5:16; 6:12, 28; 9:18; 11:1-2; 18:1; 22:41, 45). Dialogue with God is crucial to spiritual well-being for Luke, particularly a humble attitude as one approaches God in prayer (18:9-14). For Luke prayer is a concrete way of expressing our necessary dependence on God.

The twelve men Jesus chose would be specially trained to lead the church. Only Luke among the Gospel writers calls them apostles at this point. He tells the story aware of where Jesus is taking them. Even though only some of them are mentioned later in Luke's writing, the whole list is important for two reasons.

First, there is an instructive variety in the figures named. In the group we have fishermen like Peter, Andrew, James and John. We also have a despised tax collector, Matthew. On the other hand, we have a "Zealot," Simon. The juxtaposition of Simon and Matthew should not go overlooked. One would have collected monies for Rome, while the other would have fought to overcome Roman sovereignty. Yet in Jesus they became part of the same community, functioning side by side. These are people from diverse strata and perspectives, woven together by Jesus into a newly formed community. Finally there is Judas, who is named with the note that he would betray Jesus. Even the seeds of discord and rejection were present in the inner circle. So it was after a night in prayer.

Second, the selected group numbers twelve. This appears to be no accident. Jesus is forming a new, specially trained group of disciples, but the number twelve mimics the structure of Israel. The echo could hardly be missed. The point is not that this new group of disciples is intended to replace Israel permanently. An examination of Acts shows that the disciples present their message as the natural extension of promises made to Israel. These promises are now meeting their fulfillment in this new community. The Twelve represent something new and something parallel to Israel. The new community is both distinct from and connected to God's promises for the nation. This is why Jesus promises them authority over Israel later in Luke (22:30). Jesus is building a new structure, but one with points of contact to the old. The leaders of what is to become the church reflect the variety that will always be present in the body. That variety does not emerge by accident, but is the result of Jesus' conscious selection.

Blessings and Woes

¹⁷He went down with them and stood on a level place. A large crowd of his disciples was there and a great number of people from all over Judea, from Jerusalem, and from the coast of Tyre and Sidon, ¹⁸who had come to hear him and to be healed of their diseases. Those troubled by evil spirits were cured, ¹⁹and the people all tried to touch him, because power was coming from him and healing them all.
²⁰Looking at his disciples, he said:
   "Blessed are you who are poor,
       for yours is the kingdom of God.
    ²¹Blessed are you who hunger now,
       for you will be satisfied.
   Blessed are you who weep now,
       for you will laugh.
    ²²Blessed are you when men hate you,
       when they exclude you and insult you
       and reject your name as evil, because of the Son of Man.
²³"Rejoice in that day and leap for joy, because great is your reward in heaven. For that is how their fathers treated the prophets.
    ²⁴"But woe to you who are rich,
       for you have already received your comfort.
    ²⁵Woe to you who are well fed now,
       for you will go hungry.
   Woe to you who laugh now,
       for you will mourn and weep.
    ²⁶Woe to you when all men speak well of you,
       for that is how their fathers treated the false prophets.

Love for Enemies

²⁷"But I tell you who hear me: Love your enemies, do good to those who hate you, ²⁸bless those who curse you, pray for those who mistreat you. ²⁹If someone strikes you on one cheek, turn to him the other also. If someone takes your cloak, do not stop him from taking your tunic. ³⁰Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back. ³¹Do to others as you would have them do to you.
³²"If you love those who love you, what credit is that to you? Even 'sinners' love those who love them. ³³And if you do good to those who are good to you, what credit is that to you? Even 'sinners' do that. ³⁴And if you lend to those from whom you expect repayment, what credit is that to you? Even 'sinners' lend to 'sinners,' expecting to be repaid in full. ³⁵But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be sons of the Most High, because he is kind to the ungrateful and wicked. ³⁶Be merciful, just as your Father is merciful.

Judging Others

³⁷"Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. ³⁸Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you."
³⁹He also told them this parable: "Can a blind man lead a blind man? Will they not both fall into a pit? ⁴⁰A student is not above his teacher, but everyone who is fully trained will be like his teacher.
⁴¹"Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye? ⁴²How can you say to your brother, 'Brother, let me take the speck out of your eye,' when you yourself fail to see the plank in your own eye? You hypocrite, first take the plank out of your eye, and then you will see clearly to remove the speck from your brother's eye.

A Tree and Its Fruit

⁴³"No good tree bears bad fruit, nor does a bad tree bear good fruit. ⁴⁴Each tree is recognized by its own fruit. People do not pick figs from thornbushes, or grapes from briers. ⁴⁵The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks.

The Wise and Foolish Builders

⁴⁶"Why do you call me, 'Lord, Lord,' and do not do what I say? ⁴⁷I will show you what he is like who comes to me and hears my words and puts them into practice. ⁴⁸He is like a man building a house, who dug down deep and laid the foundation on rock. When a flood came, the torrent struck that house but could not shake it, because it was well built. ⁴⁹But the one who hears my words and does not put them into practice is like a man who built a house on the ground without a foundation. The moment the torrent struck that house, it collapsed and its destruction was complete."

Luke 6:17-49

Explanation:

Luke's "Sermon on the Plain" is the Gospel equivalent of Paul's chapter on love, 1 Corinthians 13. Here Jesus sets forth his ethic for daily life in detail. The sermon begins with a recognition of the disciples' blessing as a result of God's grace. The rest of the sermon gives the ethical response to being such a beneficiary. Disciples are to live and relate to others in a way that stands out from how people relate to one another in the world. They are to love and pray for their enemies. Righteousness requires that they respond wisely to Jesus' words by building their lives around his teaching. In sum, disciples are to live and look different from the rest of the world, even as they reach out compassionately to that world.

A Summary of Jesus' Ministry (6:17-19)

Luke sets up the sermon by summarizing Jesus' ministry activity (4:14-15, 31-32, 40-41). Jesus ministers on a plain. The term topu pedinou refers to a level place, but can refer to a plateau area in mountainous terrain (Mt 14:23 compared to 15:29; Is 13:2 LXX; Jer 21:13 LXX). Beyond this no specific locale is given. Jesus' ministry reflects the compassion and love he claims God has for humanity. So he heals people of disease and exorcises demons. The text emphasizes the power that proceeds from him. Whether they are apostles, disciples or part of the crowd, all sorts of people receive Jesus' ministry. Jesus' teaching and ministry extends beyond insiders. He attempts to reach those outside his new community.

A Prophetic Call of Blessing and Woe (6:20-26)

Jesus' authority was not limited to his healing activity. He also taught with authority. Nothing indicates that more than the blessing and woe section of the Sermon on the Plain. It recalls the Old Testament prophets. Jesus thunders the truth with promises of blessing and judgment. The four blessings are followed by four parallel woes. This balance reflects the theme of reversal that Luke has presented elsewhere (1:50-53; 16:19-31): God does not always see things as we do. He looks at the heart, not at externals. He gives promises for those who enter into grace humbly, while warning of judgment for those who remain callous.

The key to the section is found in the remarks about the Son of Man and the comparison to the faithful and unfaithful of old. When Jesus speaks of the poor or rich, he is not making carte blanche statements about people with a certain social or economic standing. His remarks assume both Old Testament and spiritual roots. Jesus is not advocating a political or social philosophy, he is calling people into a spiritual relationship that God imparts to those willing to enter his new community (see commentary on 1:50-53).

Thus the beatitudes and woes serve as a call to be responsive to God in light of his promise of faithfulness to those who are his. The call to love unconditionally in verses 27-36 is a hard one to follow if we cannot trust that God will one day exercise justice. The premise of the sacrificial spiritual life is the promise of God's faithful justice. The beatitudes indicate the kind of person God desires as his child. These blessings are not a works salvation but represent an invitation to let God mold his children into who they ought to be. So God assures those who are needy that he will care for them.

Jesus offers promises to the poor, the hungry, those who weep and those who suffer religious persecution. God sees their spiritual commitment, which has cost them in the pocketbook. To people such as these God promises the kingdom now and blessing later, including enough to eat, laughter and heavenly reward. Unlike Matthew, Luke includes woes, not just blessings. Jesus divides humankind into two camps (3:15-18--the purging Spirit of fire). In contrast to the blessed stand the rich, those who are well fed, those who laugh and those who receive praise. Their fate is sorrow, hunger, mourning and a life like those who followed the false prophets. The contrast is stark.

The term blessed refers to one who is the object of grace and is happy because of it. Those who are blessed do not face an easy life. The mention of poverty and deprivation reflects the reality that many early Christians were poor. In addition, their commitment to Jesus led to their being persecuted like the prophets of old. In Jewish circles the choice to be a disciple would have meant ostracism. The goal of such ostracism was to punish and shame the "defector," or perhaps to persuade the defector to return. Social isolation would bring economic consequences.

But despite such opposition, disciples are blessed, since God promises to care for them. They belong to his kingdom and are under his rule. The poor here are like the Old Testament ` nawm mentioned in the commentary on 1:51-54. They are the pious poor. These beatitudes serve to comfort and reassure those who belong to God. They stand in a long line of the faithful, including the prophets of old. It is often the case that standing up for Jesus and the truth brings ostracism, but God has promised blessing to his children.

The woes also reflect prophetic tradition. A woe warns of condemnation. Here Jesus addresses the judgment of God to the callous rich and others who are comfortable with their state in life while being unconcerned about the needs of others. The lack of a genuine spiritual dimension in their life is seen in the comparison Jesus makes between them and the false prophets. For those who do not engage God on the divinity's terms there looms nothing but the terrible expectation of a day of reckoning. One of the dangers of wealth is that it can lead one to believe a life of independence is possible--a view that Jesus teaches is arrogant and misguided (12:13-21). The world's values are not God's values. The reversal portrayed in the beatitudes and woes reflects the idea that "the one with the most toys" often loses. God's blessing can be found in surprising places. It rests on those who rest in him.

The Call to Exceptional Love and Mercy (6:27-36)

Love is many things in our culture. For many it can be likened to an electric charge: either the zap of the feeling is there or it is not. For others love is an arrangement, almost like a contract, sometimes voluntary, other times imposed by circumstances. Love for family members is not a given; instead, events have necessitated it. Marriages often proceed with this kind of arranged love. As long as the contract works and the zap is present, the arrangement is on. Often such love is managed by performance. Love is to be demonstrated by what is done for me: "If you really cared, you would do this for me."

This kind of arranged or easy love is the foil for Jesus' description of what love is for the child of God. The love Jesus calls for is none of the things described above. Jesus decries our culture's version of love. What is required to possess true love is an understanding of what it is to be loved by God and how God wishes one to love. At the center of Jesus' sermon is a unique concept of love. This love cannot be reduced merely to the "golden rule"; it is love that is golden even when everything around is not.

Jesus does not wait to make his point on the unusual character of such love. Although the righteous will be persecuted and rejected and God will judge the persecutors, Jesus issues a call to love the enemy. In fact, Jesus' call is specific: love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. Whether in attitude, action, word or intercession, the enemy is to be loved. Too often many in the church have a "Jimmy Cagney theology" where the message is to those who do not know God: "You dirty rat, you should not have done that." Jesus wants more than condemnation of the outside world. Jesus' call to disciples focuses not on our words to others, though 11:37-54 does issue a stinging challenge regarding our words. Rather, Jesus zeroes in on our actions and attitudes toward others. He offers no platitudes about how outsiders should be viewed. There is no abstract call to divide one's thought by "hating the sin, but loving the sinner." True as this saying is, Jesus is concerned that we follow through on it and show our love in concrete service for the sinner. Our model is God himself: "God so loved the world that he gave . . ." (see also v. 36). So Jesus calls for the performance of love--in action, thought and petition.

How often do we pray for those who hate the church? The very question shows how radically different Jesus' love is from the culture's view of love. This is "tough love" because it is tough on the believer who loves. It is "radical love" because it calls for denying oneself and being continually exposed to abuse. It is a love not of power, manipulation or arrangement but of service and meekness.

The exhortation is underlined by three concrete examples. First, if someone strikes you on the cheek, then offer him the other. Probably, given the context of religious persecution, the slap refers to exclusion from the synagogue (1 Esdras 4:30; Didache 1:4; Stahlin 1972:263 nn. 23-24; for conceptual examples of such violent actions, Acts 18:17; 21:2728, 31-32; 23:2). Such a slap would be delivered by the back of the hand, though the context here suggests any action that communicates rejection. Jesus' point is that even in the midst of such rejection, we continue to minister to others and expose ourselves to the threat of rejection. The ministry of Paul among the Jews in Acts is a clear example of such love. Love is available and vulnerable, subject to repeated abuse.

Second, Jesus gives the example of someone stealing one's outer garment. He advises letting them have the undershirt too! The point is that one should not seek revenge but remain exposed and be willing to take even more risks. Luke may well be thinking of the danger of missionary travel in the first century or the risk of violence against those who professed Christ. The situation of Sosthenes in Acts 18:17 comes to mind, as does Paul's risk when he was left for dead in Acts 14:19. Despite such danger, he continued to preach to those who rejected him (1 Cor 4:9-13; 2 Cor 11:21--12:10). As the parable of the good Samaritan shows, travel in Jesus' and Luke's day could be dangerous. In the face of such hostility, the call is to keep loving the enemy.

Third, one is to be generous and not keep account. Disciples should be marked by a genuine readiness to meet needs. To the one who begs, give. From the one who takes, do not seek to get it back. Begging here probably refers to almsgiving (Mt 6:1-4; Guelich 1982:223). Resources are not to be hoarded, but generously dispensed. Paul reflects a similar attitude in 1 Timothy 6:8-18. In the case of theft, there is to be no pursuit of retribution. Such self-denial is the essence of love. The consummate example is the cross. Jesus gave to those who had taken.

The sheer difficulty of these commands has led to discussion of how literal they are. Marshall (1978:261) points out correctly that the illustrations are somewhat figurative, since to follow Luke 6:29 literally would lead to nudism! Yet Jesus' life makes it clear that he took these standards seriously. When his opponents took his life, he did not seek retribution but prayed for their forgiveness. He was more interested in giving something that would build than in retrieving what had been taken. The three illustrations picture the kind of action that manifests radical love. The world's standards of love should be surpassed (6:32-34). But we can only accept such a standard if we believe that God will see and reward the faithful. Without a theological view to build on, Jesus' ethics wilt into futility and foolishness.

So Jesus offers what became known in the sixteenth century as the "golden rule": Do to others as you would have them do to you. The verse has Old Testament roots (Lev 19:18). In addition, numerous such ethical statements existed in ancient Jewish and Greek culture. Jesus' formulation of the rule, however, is the least self-focused. Jesus is not saying, "Do good deeds for others so they will return the favor." Instead he is calling for actions of love regardless of how the other responds. Nor is he saying, "Think of what you like, then do that for others." Rather, we are to be sensitive to the needs, feelings and concerns of others and seek to meet them. Sensitivity in love means listening and serving. This does not mean ignoring moral limits, as Jesus' own ministry makes clear, but it does mean caring enough to be concerned about how others feel. The old adage "walk a mile in my shoes" may fit here: look at things from another's perspective and then act with concern.

In the modern world, this would mean not just protesting against abortion but being prepared to care for the child that is born to a mother who has chosen not to abort. More than this, we are called to continue to love those who go ahead with their intention to abort. It means not just talking about ethnic oneness in the church but acting out oneness in community, like Paul's crossing ethnic lines to raise funds for believers in need. Even more, this passage calls us to show tangible concern for unbelievers in need, so when someone tells them that God loves them, they will have seen evidence of such love.

Jesus repeats his examples in verses 32-34 but adds one more point: If we love only those who give us love, what is so great about that kind of love? It is like the love sinners give. If we do good only to those who do good to us, what is so special about that? It is like the love sinners give. If we lend money only to those who will respond in kind, what is so honorable about that? It is the ethics sinners have. The clear implication is that the disciples are not to live and love like sinners. The love of believers is to be different from the love displayed by the culture. As children of God, believers have been transformed to live in contrast to the way of sinners, modeling the sacrifice of radical love.

So Jesus summarizes: love your enemies, do good to them, and lend to them without expecting to get anything back. When we give, it should not be with strings attached. When we serve, it should be to meet needs, not to give tit for tat. True service involves a giving that does not demand a giving back. The essence of relationship for the child of God is to love and serve.

But Jesus also attaches a theological dimension of promise to the exhortation: your reward will be great, and you will be sons of the Most High. God does notice when we reflect who he is to the world. In such faithful, imitative service, promise and identity merge. He will honor us for reflecting our Father's values. God will reward our love, and our love will reflect our identity as God's children. Children of God, Jesus says, are called to imitate their heavenly Father. We are to be an audiovisual of him. For God is kind to the ungrateful and wicked. Be merciful, just as your Father is merciful. The call of the disciple to radical love is "like father, like child." As Plummer (1922:189) notes, "Moral likeness proves parentage." Jesus' ethical call to love is nothing more than a call to imitate the Father. And to love is to have mercy.

On Judgment, Righteousness and Jesus' Teaching (6:37-49)

Jesus develops his description of mercy by highlighting its relationship to forgiveness and judgment. Two ideas dominate Jesus' remarks on judgment. First, the measure we use to judge others is the standard that will be applied to us. Jesus suggests that God responds to us similarly to the way we treat others. The attitude expressed here is not unique to Jesus. In the Jewish Mishna, `Abot 1:6 reads, "When you judge, incline the balance in his favor." In the same Jewish work, Sota 1:7 reads, "With what measure a man metes, it shall be measured to him again." Negatively, Jesus says we should not judge or condemn. Positively, we are to forgive and give generously. Jesus illustrates the last point with the everyday example of measuring out grain for purchase. The seller would take a measuring container and pour the grain in it. After getting it about three-quarters full, he would shake it to level out the grain so more could be put in. The goal was to get as much in the measure as possible. In the same way God promises to give grace abundantly to those who are gracious.

Second, being merciful means being quick to encourage people toward restoration after they fall. Mercy does not gloat over sin or take pleasure in pointing it out; it roots for the sinner to find a way home to spiritual health. Often after someone falls we are anxious simply to cut him or her off to keep the church body from being leavened or to show that we will not associate with deeds of darkness. The church is to be concerned about moral purity. But we also should be quick to help set up opportunities for repentance and restoration. We should be discerning about the presence of sin but not judgmental in dealing with it. To be judgmental is to rejoice in pointing out sin and to refuse to reach out to the sinner to restore him or her to spiritual health. Rather than leaving the sinner to wallow in sin and the pain of moral failure, we should encourage the sinner to find the right path. Perhaps no picture of this commitment is clearer than the career of Hosea. He called sin by its name but always stood ready to receive the sinner back, even after gross sin.

It is no accident that Jesus' words against judgmentalism come right after the call to be merciful as God is. An unwillingness to be judgmental is almost a requirement for those who face persecution. Without it, lines of battle would become hardened and the ability to love the enemy would be destroyed. God is interested not in polemics but in offering the hope of restored relationship to the lost.

This exhortation needs to be set in the framework of Jesus' entire teaching. Jesus does not mean that we should close our eyes to sin and wrongdoing. Jesus' rebuke of his opponents in 11:37-54 shows that being merciful does not mean suspending moral judgment and responsibility. But we are not to hold judgment against the person in such a way that ministry and reconciliation become impossible. Disciples are to bear good news, not hold grudges.

The sermon closes with a series of pictures showing us that Jesus' teaching is to be taken seriously. The first image deals with the importance of choosing the right teacher and looking carefully to oneself before offering criticism (vv. 39-42). The second image has to do with producing the right kind of fruit (vv. 43-45), while the third shows the wisdom of holding fast to Jesus' teaching (vv. 46-49).

The question whether a blind man can lead others is rhetorical, and the point is not developed explicitly. Of course when Jesus asks if the blind are able to lead the blind, he expects a negative answer, as the Greek particle meti indicates. He expects the blind man and his followers to fall into a pit, as the particle ouchi indicates. In fact, a disciple will be like his teacher. Jesus does not explain the remark or develop the picture, but he is warning us to watch which teacher we follow. If we follow someone who takes in no light, we will stumble. So we are to consider carefully who our teacher is. Religious opposition is the setting for Jesus' remarks. Jesus' own offer of authoritative teaching in the sermon suggests that his disciples should not follow the religious leadership but him--a point he will make more explicitly in verses 46-49.

Given the plethora of options available today, we can sense the importance of Jesus' remarks: Choose your instructors wisely, since you will become like them. To build solidly on a firm foundation, follow the teaching of those who teach God's Word, not tradition or feeling (two alternatives often on offer today). Jesus' message commends itself as worthy of being heard and followed. Those who reflect his message also are worth listening to. In a time when reflection and thought are often given low priority, we ought to give high priority to reflecting on Jesus' teaching.

In fact, there is a reason we should be slow to judge and be careful whom we follow: we all have huge faults that we must deal with before we are in a position to help others. A judgmental spirit often reflects a self-righteous, unreflective, insensitive heart.

Jesus continues to work with the imagery of sight, only here he uses humor. Imagine, Jesus says, trying to see with a plank of wood sticking out of your eye. Just try seeing with a two-by-four as bifocals! A plank would prevent clear vision. How could you complain about dust in someone else's eye when a two-by-four was protruding from your own? Jesus' point is clear. It is important to clean up one's own act before offering advice to others. In fact, one way to examine ourselves for self-righteousness is to consider how often we are interested in correcting others rather than correcting our own attitudes and actions.

Jesus does not say we should not examine the lives of others. But we should do so only with a careful eye cast toward ourselves. Galatians 6:1 is similar in tone. Jesus wants disciples to be a moral encouragement to one another, but there is a proper way to go about it. There is a crying need for humility, an awareness that all of us are learning to walk more closely with God. To help another see clearly, we need to wash out our own eyes first.

In the end, disciples are to reflect good character. Our relationship with God is to produce good fruit. The fruit reveals the nature of the root, for each tree is recognized by its own fruit. Bad trees do not produce good fruit, nor do good trees produce bad fruit. To judge a tree's fruit, we don't look at one particular moment but at a period of production. The product of the life reflects the heart. The product of our discipleship reflects our inner character, what Jesus calls the treasure of the heart. The value of our speech and actions is determined by the quality of the soul that produces them. In other words, works are a snapshot of the heart.

Often the church avoids talking about "works" because people could begin focusing on externals or putting good deeds in the place of faith. But the tree image can help us steer clear of such problems. Jesus says that works are a product of something deeper. By linking the heart and the fruit, Jesus ties together motive and action. Works are ultimately a matter of the heart: the product can never be entirely divorced from the motive, and the presence of fruit does not mean the absence of faith!

In fact, the major issue in the life of a disciple is faithfulness. So Jesus issues a challenge in verse 46: "Why do you call me, `Lord, Lord,' and do not do what I say?" The rhetorical question raises the issue of faithfulness. A good heart is faithful, while a hypocritical one is not. Obedience is not a matter of rule keeping but of faithfulness. How can one recognize Jesus' authority and call him Lord and then not follow through on the commitment to walk with him?

With this question Jesus turns to the issue of his authority. He is not formulating some ethic that we could follow independent of relationship to him. Having a relationship with him is at the base of faithfulness. This is why the parallel to this verse in Matthew 7:21 makes knowing him the key. Luke does not emphasize the end-time judgment as Matthew does, but for both consistency and faithfulness are central. Jesus says, If you wish to be wise, you will love as I have taught, follow me as Teacher and Lord, and walk in my way with faithfulness. The implication emerges more clearly in light of the parable that follows.

Jesus concludes his sermon with the parable of the two houses. In a subdivision there are two homes. One is built on rock, the other on sand. Luke's imagery is detailed. One builder dug down deep and laid the foundation on rock. A secure foundation takes work. The hard work is worth it, because in the storm this house stands strong and secure. Nothing shakes it. Obeying Jesus will mean being able to stand up in the trials of life. In contrast is the man who quickly builds his house on the top of the earth. There is no depth to his building, only a surface structure. Without a strong foundation, the house cannot hold up when the river floods. The use of multiple terms to describe the house's collapse accentuates the note of tragedy in the image. Translated precisely, the end of verse 49 reads, "Immediately it fell, and great was the ruin of that house" (NRSV). Everything this man had is lost. Jesus offers no editorial comment, but lets his sermon end with the echo of the collapsing house.

The parable gives a sober warning: How tragic not to respond to Jesus' teaching. How foolish not to build on the rock that can weather the storms of life. What a tragic waste when we fail to heed Jesus.

So Jesus preaches promise-judgment in the beatitudes and woes. He calls on disciples to love in imitation of their Father in heaven. He warns them to follow him as teacher and watch their step when they criticize others. He calls on disciples to be faithful and obedient, because that is the path of wisdom, endurance and strength. The product of the life reflects the heart's true nature. Spiritual strength grows out of obeying the Lord Jesus. It is like fixing a foundation deep in the earth. Jesus' sermon reveals the ethics of the disciple, but behind the ethics stands the authority of the commissioned agent of God. Jesus preaches not as a philosopher-teacher but as the revealer of God's wisdom. As the voice from heaven will say later in this Gospel (9:35), we should "listen to him."

Luke 7


The Faith of the Centurion

¹When Jesus had finished saying all this in the hearing of the people, he entered Capernaum. ²There a centurion's servant, whom his master valued highly, was sick and about to die. ³The centurion heard of Jesus and sent some elders of the Jews to him, asking him to come and heal his servant. ⁴When they came to Jesus, they pleaded earnestly with him, "This man deserves to have you do this, ⁵because he loves our nation and has built our synagogue." ⁶So Jesus went with them.
He was not far from the house when the centurion sent friends to say to him: "Lord, don't trouble yourself, for I do not deserve to have you come under my roof. ⁷That is why I did not even consider myself worthy to come to you. But say the word, and my servant will be healed. ⁸For I myself am a man under authority, with soldiers under me. I tell this one, 'Go,' and he goes; and that one, 'Come,' and he comes. I say to my servant, 'Do this,' and he does it."
⁹When Jesus heard this, he was amazed at him, and turning to the crowd following him, he said, "I tell you, I have not found such great faith even in Israel." ¹⁰Then the men who had been sent returned to the house and found the servant well.

Jesus Raises a Widow's Son

¹¹Soon afterward, Jesus went to a town called Nain, and his disciples and a large crowd went along with him. ¹²As he approached the town gate, a dead person was being carried out--the only son of his mother, and she was a widow. And a large crowd from the town was with her. ¹³When the Lord saw her, his heart went out to her and he said, "Don't cry."
¹⁴Then he went up and touched the coffin, and those carrying it stood still. He said, "Young man, I say to you, get up!" ¹⁵The dead man sat up and began to talk, and Jesus gave him back to his mother.
¹⁶They were all filled with awe and praised God. "A great prophet has appeared among us," they said. "God has come to help his people." ¹⁷This news about Jesus spread throughout Judea and the surrounding country.

Jesus and John the Baptist

¹⁸John's disciples told him about all these things. Calling two of them, ¹⁹he sent them to the Lord to ask, "Are you the one who was to come, or should we expect someone else?"
²⁰When the men came to Jesus, they said, "John the Baptist sent us to you to ask, 'Are you the one who was to come, or should we expect someone else?' "
²¹At that very time Jesus cured many who had diseases, sicknesses and evil spirits, and gave sight to many who were blind. ²²So he replied to the messengers, "Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor. ²³Blessed is the man who does not fall away on account of me."
²⁴After John's messengers left, Jesus began to speak to the crowd about John: "What did you go out into the desert to see? A reed swayed by the wind? ²⁵If not, what did you go out to see? A man dressed in fine clothes? No, those who wear expensive clothes and indulge in luxury are in palaces. ²⁶But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. ²⁷This is the one about whom it is written:
   " 'I will send my messenger ahead of you,
       who will prepare your way before you.' ²⁸I tell you, among those born of women there is no one greater than John; yet the one who is least in the kingdom of God is greater than he."
²⁹(All the people, even the tax collectors, when they heard Jesus' words, acknowledged that God's way was right, because they had been baptized by John. ³⁰But the Pharisees and experts in the law rejected God's purpose for themselves, because they had not been baptized by John.)
³¹"To what, then, can I compare the people of this generation? What are they like? ³²They are like children sitting in the marketplace and calling out to each other:
   " 'We played the flute for you,
       and you did not dance;
   we sang a dirge,
       and you did not cry.' ³³For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.' ³⁴The Son of Man came eating and drinking, and you say, 'Here is a glutton and a drunkard, a friend of tax collectors and "sinners." ' ³⁵But wisdom is proved right by all her children."

Jesus Anointed by a Sinful Woman

³⁶Now one of the Pharisees invited Jesus to have dinner with him, so he went to the Pharisee's house and reclined at the table. ³⁷When a woman who had lived a sinful life in that town learned that Jesus was eating at the Pharisee's house, she brought an alabaster jar of perfume, ³⁸and as she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them.
³⁹When the Pharisee who had invited him saw this, he said to himself, "If this man were a prophet, he would know who is touching him and what kind of woman she is--that she is a sinner."
⁴⁰Jesus answered him, "Simon, I have something to tell you."
"Tell me, teacher," he said.
⁴¹"Two men owed money to a certain moneylender. One owed him five hundred denarii, and the other fifty. ⁴²Neither of them had the money to pay him back, so he canceled the debts of both. Now which of them will love him more?"
⁴³Simon replied, "I suppose the one who had the bigger debt canceled."
"You have judged correctly," Jesus said.
⁴⁴Then he turned toward the woman and said to Simon, "Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair. ⁴⁵You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. ⁴⁶You did not put oil on my head, but she has poured perfume on my feet. ⁴⁷Therefore, I tell you, her many sins have been forgiven--for she loved much. But he who has been forgiven little loves little."
⁴⁸Then Jesus said to her, "Your sins are forgiven."
⁴⁹The other guests began to say among themselves, "Who is this who even forgives sins?"
⁵⁰Jesus said to the woman, "Your faith has saved you; go in peace."

Luke 8


The Parable of the Sower

¹After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, ²and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; ³Joanna the wife of Cuza, the manager of Herod's household; Susanna; and many others. These women were helping to support them out of their own means.

Luke 7:1-8:3

Explanation:

So what will be the response to Jesus, and why should we respond to him? At this point Luke zeroes in on this question. This section's dominant theme is faith. The stories of the centurion, the widow of Nain, John the Baptist's perplexity, the sinful woman, the women who minister to the disciples--all have to do with the presence or absence of faith. Faith involves humility, gratitude and service. In the middle of this section, John the Baptist's question about the one who was to come brings a significant response from Jesus about how God's plan advances and where Jesus fits in, even though his style is not messianic in the way people expected. Furthermore, the various accounts disclose that faith has no gender or racial gap. Jesus comes for all.

A Centurion's Exemplary Faith (7:1-10)

In the Gospels it is rare that someone receives a clear commendation from Jesus. When it happens, it is an occasion for reflection. The powerful and poignant testimony of the centurion provides such an opportunity, showing us that people in very surprising places and with very different backgrounds have heard Jesus' message and appreciate it. The emphasis in this account makes this miracle different from earlier miracle accounts in Luke. Here the miracle itself is not the focus, since it is mentioned only very briefly in verse 10. Rather, the stress is on the attitude of the one seeking the healing. Luke subtly shifts attention from Jesus' miraculous work to his person and the response to it. Jesus is more than a teacher or a healer. What is Jesus commending in the understanding of the centurion?

The account opens by noting that after the sermon Jesus came into Capernaum. A centurion there has a slave who is near death. A centurion was a soldier in Herod Antipas's army who commanded about one hundred men. As a mercenary, he might serve as a tax soldier or a policeman. Only Luke notes that he is a Gentile; but he is not a Roman, since the Romans did not enter such military roles until A.D. 44. Is he from the surrounding region, or has he been sent into service here from one of the countries Rome had conquered? We are not told. Some wonder if the man is a proselyte, given his support for the synagogue. That is possible, though not certain, since if he were directly related to the nation, that point would likely have been made clearly. What is clear is that he is supportive of the Jewish nation and he may be a potential proselyte (v. 5). He is probably what Luke calls elsewhere a "God-fearer," a Gentile who does not yet fully identify with Israel but does respect the God of Judaism (Acts 10:2; Tyson 1992:35-39; McKnight 1991:78-117; Cohen 1989:13-33).

The centurion has heard about Jesus and his miracle-working power. So he sends Jewish elders on his behalf. The action is culturally sensitive: not knowing Jesus personally and recognizing that he is of Jewish heritage, the soldier sends representatives of Jesus' own ethnic background to plead his case. There is no demand made of Jesus, only a request. The reference to elders probably indicates that civic leaders are involved (Schurmann 1969:391 n. 16; Marshall 1978:280; Bornkamm 1968:660-61). This man had won respect across ethnic lines. The cultural sensitivity of his actions may well suggest why.

This event allows Luke to show that Jews and Gentiles can get along--a message of ethnic cooperation that would be revolutionary in ancient times, just as it is today. We can only imagine the impact if the whole church were able to visibly show how Christ leads us to respect ethnic diversity and to work together across ethnic lines.

In addition, Luke's description of the others in this story as the Jews may suggest that his own ethnic origin is not Jewish. The narration reflects the perspective of a non-Jew. These interracial elements enhance the passage's emotional tension. Ultimately, are there ethnic distinctions in Jesus' work? The passage answers that question with an emphatic no. Although Jesus initially preached to the lost sheep of Israel, his ministry eventually extended to all after his post resurrection commission to the apostles (24:43-49; Eph 2:14-17). As for Paul, so for Jesus: there is no Jew or Gentile in Christ (Gal 3:28). In our day, we might say, there is no Caucasian or African-American, no Hispanic or Asian, no Latino, African, European, Jew or Palestinian in Christ. All are in need of his redemption; all become part of the same community when they come to him.

With the elders' request comes a character endorsement. They assert that the centurion is worthy to receive the benefits of Jesus' work. This is the one time in the New Testament that the term "worthy" (axios) is used to describe a person positively, rather than a group (NIV renders this term in the phrase deserves to have you do this). This soldier supports the nation and has built a synagogue. Here is a man of means and generosity. Roman support for synagogues is well known, since they believed it promoted order and morality in the community (Josephus Antiquities 16.6.2 162-65; 19.6.3 299-311).

So Jesus reaches across racial and social boundaries and begins to travel with these elders; but then a second wave of representatives appears. They end up commending Jesus by explaining that the soldier does not feel worthy to have Jesus enter his home. The teacher need not trouble himself with a journey to the soldier's home. Here Luke reveals the depth of the centurion's humility, despite the elders' estimation of the man as worthy. The remark also recalls Peter's humble attitude in 5:8. Others recognize the centurion's character; he does not carry his own banner. Even so, before Jesus, who is worthy? This text, like Jesus' earlier exchange with Peter, shows that God honors such humility.

The centurion also understands authority, so he adds that Jesus can exercise his authority anywhere. The centurion knows what it is to be under authority and to issue commands like "Go," "Come" and "Do this." If such authority works for a soldier, surely it works for Jesus. He knows that Jesus' authority is all that is needed to produce healing.

Jesus reacts emotionally (this is one of the few places where Luke records Jesus' emotion): he is amazed. Jesus is said to be amazed only here, in Matthew's parallel account (Mt 8:10) and in Mark 6:6, where he is astonished at unbelief. Jesus turns and issues his commendation: "I have not found such great faith even in Israel!" The statement is like a neon light. Here is faith that should be emulated. Here is trust, confidence, rest in the authority of God and awareness of his plan. The Jewish nation, and all others, can learn from this outsider. Aware of Jesus' authority, the centurion has committed the well-being of his beloved slave into Jesus' hands. Jesus commends the centurion's humility and his understanding of Jesus' authority: such faith is exemplary.

Returning home, the messengers find the slave healthy. The request has been granted, the slave restored. Jesus' commendation must resonate even more powerfully as they contemplate the miracle. Surely if such faith is possible outside of Israel, it can happen anywhere. Furthermore, it is clear that Jesus possesses a unique authority: he does not need to be physically present to bring about what he wills.

Jesus' Authority to Raise the Dead (7:11-17)

Modern Western culture is marked by opinion polls. What people think about any topic can be closely examined instantly, with precision and a basketful of statistics. We are a society awash in numbers reflecting opinions.

When Jesus travels to the little village of Nain and raises from the dead the only son of a widow, there is a popular reaction. The confession that emerges keeps the question of Jesus' identity before Luke's audience. And other opinions about Jesus follow shortly (9:7-9, 18-20). If George Gallup, George Barna or Israel Today had taken a poll at this point in Jesus' ministry, the popular response would have been that Jesus was a prophet. What caused this popular assessment of Jesus? Luke traces its development here, though he saves for later his explanation of why it is not the decisive description of Jesus.

Luke narrates here with extreme economy. Jesus enters the little town of Nain; this is the only time it is mentioned in the Bible, and this is one of the few times Luke notes the locale of an event. The town probably lay six miles southeast of Nazareth, at the foot of Little Hebron over the valley of Jezreel (Fitzmyer 1981:658). Near the city gate a funeral procession is in process. Probably this only son of a widow died earlier this same day, since Jewish tradition encouraged a quick burial in order to avoid ceremonial uncleanliness (Strack and Billerbeck 1926:4:578-92; m. Sanhedrin 6:5; m. Mo`ed Qatan 1:6-7, 3:5-9; Semahot 1). According to custom, the bereaved family members would rend their clothes and mourn the death. The process did not begin until it was certain that death had occurred. The body was anointed to prevent deterioration. It was buried quickly and was not kept overnight at home. The corpse would be wrapped in a burial cloth and put on a burial plank for all to see.

During the procession of the funeral entourage, after all these actions have been taken, Jesus encounters the mourning widow and the crowd.

The widow weeps for the loss of her only child. She is now all alone in a hostile world; no family to care for her. Recognizing her intense pain, Jesus approaches the corpse on the plank. He touches the plank--an act that would render him ceremonially unclean, but that pictures his compassion (Num 19:11, 16; Sirach 34:30). He tells the corpse to rise up. If there were no authority behind his words, the action would be blackly humorous or tragically misguided. But Jesus reveals the extent of his authority by confronting death. His words are successful: the dead man sat up. This was no longer a deceased mass of decaying flesh.

This miracle is reminiscent of the Old Testament resuscitations performed by Elijah (1 Kings 17:17-24) and Elisha (2 Kings 4:32-37). Those healings took a little more effort: Elisha lay on the boy three times and Elisha touched the boy with the staff and then lay on top of him. When Jesus hands the boy back to his mother, the language recalls 3 Kingdoms 17:23 LXX (1 Kings in English). So even as Luke tells the story, he points to prophetic models. Such historical background explains why the crowds come to see Jesus as a great prophet. The Old Testament precedents help explain the event. Given such precedents, the reader should not jump to conclusions about what such events prove about Jesus' divinity, especially since Peter and Paul will do similar works. The belief that Jesus is divine has other bases.

Jesus' comment on the significance of this event and others like it comes in Luke 7:22-23. These events point to a certain era of expectation and thus suggest who Jesus is, though even in chapter 7 the emphasis falls on messianic fulfillment. When the crowd fears and recognizes Jesus as a great prophet, they are not wrong; their view of Jesus is merely incomplete. With his account of this miracle Luke is steadily building his portrait of the many-faceted nature of Jesus. God is visiting his people. God's visitation is a key theme in Luke (1:68, 78; 19:41-44; Acts 15:14). God is active through Jesus. Public opinion about Jesus is spreading and is taking on various forms. God is at work through him. Yet his activity suggests that no one label or title is sufficient to describe and explain who he is.

But the nature of his work speaks as well. Jesus' ministry is about compassion. It is able to overcome a hurdle as significant as death (1 Cor 15). The scope of his authority knows no limits. Surely someone with such power should be the object of great interest. Surely he should be heeded and allowed to speak for himself, rather than being categorized according to the whims of popular opinion. So Luke turns to an exchange between Jesus and John the Baptist to show how the One who performs such wonders views himself.

Jesus and John the Baptist (7:18-35)

Many believers have had moments of doubt about Jesus. Is he who he claimed to be? Why does he not manifest his sovereignty more directly? How could such an unassuming ministry be the most significant moment in humanity's history? Is he really there? Such questions are not just products of the modern era. Their roots are as old as Jesus' ministry. Even John the Baptist had such questions.

Often doubt brings reflection and growth. Such is the case with John's inquiries about Jesus. Not only does the Baptist get an answer that calls for his reflection, but Jesus uses the inquiry to help others consider anew the roles John and he have in God's plan. The psychological adversity of doubt carries the seed of real growth, when the answer is sought from God's perspective.

The scene begins with John's question to Jesus, "Are you the one who was to come, or should we expect someone else?" The question is brought by two messengers because John is in prison. In referring to Jesus as the one who was to come, John recalls his own description of the promised "more powerful" one in 3:15-18. The reason for John's question is much discussed. In fact, some interpreters are so embarrassed by the tradition that they argue that John is asking the question for the benefit of his disciples. But the most natural reading is to recognize the uncertainty as John's. He is in prison. He had proclaimed the approach of the powerful Messiah. As unusual as Jesus' ministry is, it is not what one would expect of God's chosen king. Scripture is quite honest about how people--even leaders like John--respond to God's unusual and surprising ways.

Luke sets the context for Jesus' reply by noting that Jesus cured many who had diseases, sicknesses and evil spirits, and gave sight to many who were blind. His ministry was filled with evidence of God's presence. Rather than answer John's question directly, he tells the messengers, "Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor." Then he adds, "Blessed is anyone who takes no offense at me" (NRSV). The term for "offense," skandalon, is frequently used in this sense of reacting negatively, often with a reference to Isaiah 8:14 (Rom 9:33; 1 Cor 1:23; 1 Pet 2:8; also, Mk 14:29 illustrates the possibility of failing by being offended by Jesus). This term could refer to a trap or a stumbling block in everyday speech (Bauer 1979:753). It refers to something that ensnares or prevents progress. Jesus is saying to John and others that blessing comes to the one who is not offended by the uniqueness of Jesus' way of ministry. The fact that Jesus' style of messianic ministry is unexpected should not trip people up. Though stated negatively, the verse is a call to trust Jesus and recognize that he knows the way he is going.

Jesus' reply relies heavily on the Old Testament, with allusions to Isaiah 35:5-7, 26:19, 29:18-19 and 61:1. All the passages occur in contexts where God's decisive deliverance is awaited. So Jesus answers the question about his person with passages that describe the nature of the times. The question is, "Are you the coming one?" The answer is, "Discern the times by what God does through me." We are not to be offended by Jesus, not taken aback by the unusual nature of his ministry. It might not be what we expected, but it is what God promised. Do not worry; the time of fulfillment comes with him.

Jesus takes the opportunity to get the crowds to consider who John is and what God has done through the currently incarcerated prophet. Did people journey into the wilderness merely to see the river reeds blow in the wind? Of course they were not merely taking a scenic trip in the Jordanian wilderness. Did they go to check out John's wardrobe? Of course not--kings' palaces could offer much better fashion shows. So why did they make the journey? Jesus' answer is a clear endorsement of John's ministry, a response reinforced later in a key scene in Jerusalem (20:1-8).

John is a prophet, even more than a prophet. If the Associated Press or Reuters News Agency had a "Top Ten Prophets" list, John would be at the top. Why? Malachi 3:1, quoted here, supplies the answer: "I will send my messenger ahead of you, who will prepare your way before you." In fact, this reply combines two sets of images: one is that of the prophet who announces God's saving activity, as promised by Malachi; the other, from Exodus 23:20, is the image of the Shekinah going before the people and preparing the way for them. The Exodus imagery may well explain why Jesus says the messenger will go before you--that is, the people. Malachi 3:1 speaks of a prophet who goes before "me"--a clear reference to God--but Exodus 23 says the Shekinah will go before "you," the nation of Israel. This language recalls Luke 1:16-17. It says that John has functioned as a guide to produce a "prepared people." So John's greatness comes in getting God's people ready for God's salvation. He has pointed to God as a forerunner, but he has prepared the people as a prophet.

But as great as John is, he is nothing compared to those who share in the blessing of being in God's kingdom. Listen to Jesus: "Among those born of women there is no one greater than John; yet the one who is least in the kingdom of God is greater than he." Jesus is indicating how great the difference is between the old era of the prophets of promise and the new era of the kingdom tied to Jesus. The greatest of the old era cannot touch the position of the lowest in the new! How great it is to share in the blessing Jesus brings. Even prophets sit at the feet of those who share in the blessing of the kingdom. Jesus' point reinforces the idea that the time of fulfillment has begun. Humanity has never seen a time like this. That is why Jesus said earlier that one should not be offended in him (v. 23). Other New Testament texts argue that the prophets and the angels longed for these days (Mt 13:17; 1 Pet 1:10-12). The kingdom's presence elevates everyone who shares in it to a new status. Those who know Jesus are greater than the prophets.

It is hard not to think that it would have been great, maybe even better, to have lived in an era when God was mightily at work, to have crossed the sea with Moses or seen Elijah defeat the prophets of Baal at Mount Carmel. But Jesus is clear that as great as the former times were, as great as John the Baptist was, nothing before that time matches what Jesus offers. If Moses and the prophets could speak, they would say that they longed for these days. They would gladly have traded places with us. That is how special it is to share in the salvation Jesus brings.

In a parenthetical remark, Luke notes that all the people, including the tax collectors, "justified" (Greek) or acknowledged (NIV) God--that is, showed the wisdom of his plan--by responding to John's call for baptism. But the Pharisees and scribes rejected God's purpose by refusing his baptism. Not only was the manifestation of God's plan surprising, but there were also surprises regarding which groups responded to the message. Often we cannot predict who will respond to the gospel.

The popular reaction to John leads Jesus to offer one final picture of the current generation. In what we might call "the parable of the brats," Jesus compares the current generation to children on the sidelines who will not play street games because others will not play by their rules. Note how the introduction to the parable is about the people of this generation, so that the two "tunes" played are what the current generation does. So the allusions in the parable cannot be about John (the dirge) and Jesus (the piper). Rather, the children of this generation complain that God's plan is not going according to their demands and expectations. Neither the ascetic John nor Jesus with his open association with sinners and his "wanton" lifestyle of eating and drinking fits what this generation wants to see.

Perhaps if Jesus were ministering today as he did in the first century, some of us too would complain that he was getting too close to sin. Legalism often takes neutral issues of style and tries to turn them into substance. The varying styles of Jesus and John show God's flexibility on such issues. No matter which lifestyle God's messengers choose, many will complain. Nevertheless, Jesus assures the crowd that wisdom is proved right ("justified" in Greek) by all her children. He means that God's wisdom is revealed in those who respond to his ways on his terms.

God often acts in surprising ways. His unusual path is often lined by people's doubt and rejection. Here Jesus points to his ministry as evidence for the nature of the times. In addition, he warns that others are not interested in seeing God work but simply want to control how God does things. But God comes to us in surprising ways on his own terms. The call is not to be offended by the One he sends or by how he brings his plan to pass. Even in the midst of doubt, we are called to see what God has done and trust that his way is the path of wisdom. Wisdom's children see his ways and walk in them. In wisdom's path is the blessing of sharing in God's presence beyond even what the best of God's prophets enjoyed. Even if many of their peers never acknowledge God's work, those who respond to Jesus are highly privileged. Sometimes the most precious gifts of God are the least appreciated.

An Exemplary Sinner (7:36-50)

How do you react when a notorious sinner walks into the room? Do you wish to confront them or to leave them to others? Is their sinfulness so much an issue that you cannot see the person?

In an account unique to Luke, a sinful woman visits Jesus and anoints him. She says nothing, but her actions speak a thousand words. The problem is that her intimacy with Jesus produces an array of opinion. Her action forces Jesus to explain how he responds to others, especially sinners. In the response he reveals both his philosophy of dealing with people and his authority.

During a meal at the home of a Pharisee, a well-known sinful woman enters to anoint Jesus' feet. We are not told what her sin has been. Traditionally she has been called a prostitute, but the text is not so specific. Nor is she likely to be Mary Magdalene, who is introduced as a new figure in 8:1-3. Whatever her sin, her reputation precedes her.

It may seem odd that she is able to "crash the party" and approach Jesus, but in the ancient world it apparently was common to allow access to a meal in honor of a major teaching figure. An ancient Jewish text, t. Berakot 31b, tells of a poor man who waited outside a king's door and eventually entered the palace in hope of receiving leftover food. Here no one expresses shock that the woman is present; the scandal is that she has drawn close to Jesus and he has let her approach him. As long as she sat in the bleachers, everything was fine, but when she steps onto the playing field, people become upset. They don't think a spectator should become a key player.

The woman's actions reflect great cost, care and emotion. The perfume she uses is both precious and expensive. Such anointing was practiced at civic feasts and for the purifying of priests or the tabernacle (Ex 30:25-30; Josephus Antiquities 3.8.6 205; 19.9.1 358), not to mention for preserving corpses (Lk 23:56). If this perfume is nard, it would have cost three hundred denarii, or about a year's salary, per pound!

Approaching a reclining Jesus, she anoints his feet as tears of joy and appreciation pour out upon him. The undoing of her hair is culturally shocking. Her kissing of Jesus' feet also expresses an intimacy shunned in this culture. Everything about her action is offensive, except for the attitude that fed it, an attitude Jesus exposes in his parable in verses 41-44. Luke narrates the details with imperfect tenses, featuring the ongoing nature of each action. Imagine the nerve of the woman, who surely realizes how others are viewing her. The strength of her love has caused her to be bold in expressing appreciation to Jesus.

The Pharisee reacts first, and he blames Jesus. The woman's contact with Jesus is outrageous and intolerable. He thinks, If this man were a prophet, he would know who is touching him and what kind of woman she is--that she is a sinner. The Greek reveals a nice literary touch here. The construction is a second-class, or contrary-to-fact, condition. The Pharisee is thinking that Jesus is not a prophet. His actions (the fact that he does not rebuke this woman) indicate his lack of status. There is a theological assumption in this evaluation: pious figures like prophets have nothing to do with sinners. Separationism is the name of the game. If spiritual people are to maintain purity and testimony, association with sinners is prohibited. Luke often mentions this view of the Pharisees in contexts that suggest rebuke (5:29-32; 15:1-2; 18:9-14).

Jesus has a decidedly different view. His evaluation of the woman's act comes in a parable, which Luke tells with much irony. The Pharisee doubts that Jesus is a prophet, yet Jesus has read his mind, as his response shows! Jesus' story is simple. There are two debtors. One has a debt ten times that of the other (the difference is between about two months' debt and slightly over one and a half year's debt). The creditor forgives the debt of both, rather like a car dealer wiping out an entire loan obligation on a car. If that ever happened at a dealership, we could imagine the appreciation, not to mention the publicity, it would generate! Now which former debtor will love the creditor more? The emotion of the story is crucial. Jesus is saying, in effect, Imagine the appreciation and love that flow from the one who has been forgiven a great debt. Jesus is comparing the forgiveness of sins to economic forgiveness. The debtor has no bargaining position; only grace allows the debt to be removed. So which debtor has the greater love?

The Pharisee is a good student. He replies, "I would suppose the one whom he forgave the most." The Greek keeps the double entendre between the story and the idea of forgiveness. The NIV renders the intent clearly: the one who had the bigger debt canceled.

Jesus commends the reply. His point is obvious: great forgiveness provides the opportunity for great love. When God forgives a notorious sinner for much sin, the realization of such bountiful forgiveness means the potential for great love. Jesus pursues sinners and welcomes association with them because of the possibility that they may realize God's gracious forgiveness. To keep separate from them would be to ignore a potentially rich harvest field.

Jesus applies the story. He notes that the woman has done what the Pharisee has failed to do. It is not clear that the Pharisee has actually failed to do what is culturally expected (Goppelt 1972:323-24, 328, especially nn. 63, 93-95). But what the woman has done goes above and beyond the call of duty. Love often produces such an extraordinary response. The woman's action reflects not only gratitude but also humility. She recognizes who it is who has made her feel welcome. No washing, kiss or greeting had met Jesus at the Pharisee's door, but the woman supplies them all. She appreciates Jesus' offer of grace and seeks to honor it with devotion and love.

Jesus is not done. In a remark that raises the stakes, he proclaims that the woman's sins are forgiven because she has loved much. It is important that this statement and the parable be combined to allow Jesus' theological point to be clear. Jesus is not saying that the woman's works have saved her. Rather, the love and forgiveness that have made her feel accepted by God (the parable's point) have produced her acts of love. Jesus commends the faith that led to her works (v. 50).

If Jesus' reception of the sinner is a problem, his declaration of the forgiveness of sins is a massive problem (compare 5:22)! Only God forgives sin. Again we see how Jesus' ministry combines ethics and theology. His behavior is an example of how to relate to others but also reflects a unique authority that makes Jesus more than a mere instructor of morality. In saying the woman's sins are forgiven, he is clearly even greater than a prophet. Here is raw authority.

The Pharisees again engage in private thoughts and theological assessment; they know the significance behind Jesus' statement. They know no mere man has the right to forgive sin, so they ask, "Who is this who even forgives sin?" The question is crucial. If Jesus has the authority to forgive sin, then he has the right to reveal how salvation occurs. Simon was worried about Jesus being a prophet, but Jesus' pronouncement of forgiveness means he is much more.

Jesus closes with a declaration that deepens the message. He reassures the woman by telling her, "Your faith has saved you; go in peace." With this he turns her earlier expression of love into evidence of saving faith. Faith has motivated the response of love and humility that was evidenced in the anointing. Her story shows that sinners can know God will respond when they turn to him.

Jesus represents the messenger of God who ministers God's love. As a result, he is open to and conscious of the opportunity that exists when sinners are loved. He does not ignore sin, but he recognizes that sin can be reversed when God's love is received. The Pharisees' separatist attitude stands rebuked as an inappropriate model of holiness. The heavenly Father is ready to forgive debts when we turn humbly to him.

Jesus also raises again the issue of his authority. He possesses the authority to forgive sin. Jesus is more than an example of one who is open to sinners; he wields the gavel. He can discern the presence of faith, and he can pronounce forgiveness of sins. The sinful woman is an example of faith expressing itself in humble love, even to the point of boldness. The Louvre's outstanding portrait may be the famous Mona Lisa, but in the Bible there is no more beautiful portrait of humble, loving faith than this woman's silent but vibrant testimony.

A Surprising Picture of Faith in Ministry (8:1-3)

Because of the centuries that have passed since Jesus walked the earth, it is hard for us to appreciate how revolutionary Luke's picture of Jesus' ministry is. Women's involvement in supporting Jesus' ministry is an example. Though some wealthy women supported religious figures in ancient times (Josephus Antiquities 17.2.4 41-44), it was unusual for them to be as involved as the women in this passage are with Jesus. In fact, this passage is one of several unique to Luke that focus on women (others include 1:5-39, Elizabeth; 2:36-38, Anna the prophetess; 7:36-50, the sinful woman; 10:38-42, Martha and Mary; 13:10-17, the healing of the crippled woman; 15:8-10, the parable of the woman with the lost coin; 18:1-8, the parable of the woman and the judge). Many men of the time believed that women were not even to be seen, much less heard. In a later Jewish text, t. Berakot 7:18, one leader rejoiced that he was not a pagan, a woman or unlearned (Fitzmyer 1981:696). In contrast, Luke and the New Testament declare that women have equal access to the blessings of grace and salvation. Whatever distinctions the Bible makes between male and female roles, there is no distinction when it comes to being coheirs in grace (Gal 3:28-29; 1 Pet 3:7).

This small summary paragraph is important not only because women are included but also because of the variety of women mentioned. Mary called Magdalene ministered in response to Jesus' healing ministry. His exorcism of demons from her had drawn her to him. Though from the time of Gregory the Great she has had the reputation of a sinful woman, this text gives no indication that she was immoral. Joanna was the wife of a major political figure, Chuza, who served as Herod's steward. Thus Luke shows that Jesus' message had reached the highest social stratum, the palace. We are not told anything about Susanna. All these women contributed their resources to Jesus' ministry. Their hearts were sensitive to God's work, and they expressed this sensitivity through their generosity.

When this discussion of women is set next to that of the sinful woman in 7:36-50, it is clear that Jesus' ministry spanned social backgrounds as well as moral backgrounds. It is striking that here the women's response took the concrete form of support. Just as in the Old Testament the whole nation was to support the priests, so these women, as beneficiaries of God's grace, gave to support Jesus' ministry. Receiving should lead to giving.

⁴While a large crowd was gathering and people were coming to Jesus from town after town, he told this parable: ⁵"A farmer went out to sow his seed. As he was scattering the seed, some fell along the path; it was trampled on, and the birds of the air ate it up. ⁶Some fell on rock, and when it came up, the plants withered because they had no moisture. ⁷Other seed fell among thorns, which grew up with it and choked the plants. ⁸Still other seed fell on good soil. It came up and yielded a crop, a hundred times more than was sown."
When he said this, he called out, "He who has ears to hear, let him hear."
⁹His disciples asked him what this parable meant. ¹⁰He said, "The knowledge of the secrets of the kingdom of God has been given to you, but to others I speak in parables, so that,
   " 'though seeing, they may not see;
       though hearing, they may not understand.'
¹¹"This is the meaning of the parable: The seed is the word of God. ¹²Those along the path are the ones who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. ¹³Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away. ¹⁴The seed that fell among thorns stands for those who hear, but as they go on their way they are choked by life's worries, riches and pleasures, and they do not mature. ¹⁵But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.

A Lamp on a Stand

¹⁶"No one lights a lamp and hides it in a jar or puts it under a bed. Instead, he puts it on a stand, so that those who come in can see the light. ¹⁷For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open. ¹⁸Therefore consider carefully how you listen. Whoever has will be given more; whoever does not have, even what he thinks he has will be taken from him."

Jesus' Mother and Brothers

¹⁹Now Jesus' mother and brothers came to see him, but they were not able to get near him because of the crowd. ²⁰Someone told him, "Your mother and brothers are standing outside, wanting to see you."
²¹He replied, "My mother and brothers are those who hear God's word and put it into practice."

Jesus Calms the Storm

²²One day Jesus said to his disciples, "Let's go over to the other side of the lake." So they got into a boat and set out. ²³As they sailed, he fell asleep. A squall came down on the lake, so that the boat was being swamped, and they were in great danger.
²⁴The disciples went and woke him, saying, "Master, Master, we're going to drown!"
²⁵He got up and rebuked the wind and the raging waters; the storm subsided, and all was calm. "Where is your faith?" he asked his disciples.
In fear and amazement they asked one another, "Who is this? He commands even the winds and the water, and they obey him."

The Healing of a Demon-possessed Man

²⁶They sailed to the region of the Gerasenes, which is across the lake from Galilee. ²⁷When Jesus stepped ashore, he was met by a demon-possessed man from the town. For a long time this man had not worn clothes or lived in a house, but had lived in the tombs. ²⁸When he saw Jesus, he cried out and fell at his feet, shouting at the top of his voice, "What do you want with me, Jesus, Son of the Most High God? I beg you, don't torture me!" ²⁹For Jesus had commanded the evil spirit to come out of the man. Many times it had seized him, and though he was chained hand and foot and kept under guard, he had broken his chains and had been driven by the demon into solitary places.
³⁰Jesus asked him, "What is your name?"
³¹"Legion," he replied, because many demons had gone into him. And they begged him repeatedly not to order them to go into the Abyss.
³²A large herd of pigs was feeding there on the hillside. The demons begged Jesus to let them go into them, and he gave them permission. ³³When the demons came out of the man, they went into the pigs, and the herd rushed down the steep bank into the lake and was drowned.
³⁴When those tending the pigs saw what had happened, they ran off and reported this in the town and countryside, ³⁵and the people went out to see what had happened. When they came to Jesus, they found the man from whom the demons had gone out, sitting at Jesus' feet, dressed and in his right mind; and they were afraid. ³⁶Those who had seen it told the people how the demon-possessed man had been cured. ³⁷Then all the people of the region of the Gerasenes asked Jesus to leave them, because they were overcome with fear. So he got into the boat and left.
³⁸The man from whom the demons had gone out begged to go with him, but Jesus sent him away, saying, ³⁹"Return home and tell how much God has done for you." So the man went away and told all over town how much Jesus had done for him.

A Dead Girl and a Sick Woman

⁴⁰Now when Jesus returned, a crowd welcomed him, for they were all expecting him. ⁴¹Then a man named Jairus, a ruler of the synagogue, came and fell at Jesus' feet, pleading with him to come to his house ⁴²because his only daughter, a girl of about twelve, was dying.
⁴³As Jesus was on his way, the crowds almost crushed him. And a woman was there who had been subject to bleeding for twelve years, but no one could heal her. ⁴⁴She came up behind him and touched the edge of his cloak, and immediately her bleeding stopped.
⁴⁵"Who touched me?" Jesus asked.
When they all denied it, Peter said, "Master, the people are crowding and pressing against you."
⁴⁶But Jesus said, "Someone touched me; I know that power has gone out from me."
⁴⁷Then the woman, seeing that she could not go unnoticed, came trembling and fell at his feet. In the presence of all the people, she told why she had touched him and how she had been instantly healed. ⁴⁸Then he said to her, "Daughter, your faith has healed you. Go in peace."
⁴⁹While Jesus was still speaking, someone came from the house of Jairus, the synagogue ruler. "Your daughter is dead," he said. "Don't bother the teacher any more."
⁵⁰Hearing this, Jesus said to Jairus, "Don't be afraid; just believe, and she will be healed."
⁵¹When he arrived at the house of Jairus, he did not let anyone go in with him except Peter, John and James, and the child's father and mother. ⁵²Meanwhile, all the people were wailing and mourning for her. "Stop wailing," Jesus said. "She is not dead but asleep."
⁵³They laughed at him, knowing that she was dead. ⁵⁴But he took her by the hand and said, "My child, get up!" ⁵⁵Her spirit returned, and at once she stood up. Then Jesus told them to give her something to eat. ⁵⁶Her parents were astonished, but he ordered them not to tell anyone what had happened.

Luke 9


Jesus Sends Out the Twelve

¹When Jesus had called the Twelve together, he gave them power and authority to drive out all demons and to cure diseases, ²and he sent them out to preach the kingdom of God and to heal the sick. ³He told them: "Take nothing for the journey--no staff, no bag, no bread, no money, no extra tunic. ⁴Whatever house you enter, stay there until you leave that town. ⁵If people do not welcome you, shake the dust off your feet when you leave their town, as a testimony against them." ⁶So they set out and went from village to village, preaching the gospel and healing people everywhere.
⁷Now Herod the tetrarch heard about all that was going on. And he was perplexed, because some were saying that John had been raised from the dead, ⁸others that Elijah had appeared, and still others that one of the prophets of long ago had come back to life. ⁹But Herod said, "I beheaded John. Who, then, is this I hear such things about?" And he tried to see him.

Jesus Feeds the Five Thousand

¹⁰When the apostles returned, they reported to Jesus what they had done. Then he took them with him and they withdrew by themselves to a town called Bethsaida, ¹¹but the crowds learned about it and followed him. He welcomed them and spoke to them about the kingdom of God, and healed those who needed healing.
¹²Late in the afternoon the Twelve came to him and said, "Send the crowd away so they can go to the surrounding villages and countryside and find food and lodging, because we are in a remote place here."
¹³He replied, "You give them something to eat."
¹⁴They answered, "We have only five loaves of bread and two fish--unless we go and buy food for all this crowd." (About five thousand men were there.)
¹⁵But he said to his disciples, "Have them sit down in groups of about fifty each." The disciples did so, and everybody sat down. ¹⁶Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke them. Then he gave them to the disciples to set before the people. ¹⁷They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over.

Luke 8:4-9:17

Explanation:

This fifth section of Luke's portrayal of Jesus' Galilean ministry continues to focus on the issue of Christ's authority, but now the attention turns to the responses to that authority. Luke 8:4-21 shows how the Word of God reveals the way to God. The Word for Luke is the preached word of Jesus. That word can be compared to light, and those who are of Jesus' "family" will obey it. Luke 8:22-56 reveals the extent of Jesus' authority through a series of miracles, starting with Jesus' control of nature and moving to demon exorcism, healing and then a resuscitation. Jesus has authority over everything.

Luke 9:1-17 shows Jesus extending his authority through the commissioned ministry of his disciples. They are to preach the kingdom to surrounding towns and villages. As evidence of their authority they have the ability to heal. They are to "feed" those who have need, as the later miracle of the multiplication of loaves indicates. Meanwhile, there is public reaction. Is Jesus a prophet or the prophet to come? Is he John the Baptist reborn? The section ends with a demonstration of authority in the feeding of the multitudes through Jesus' provision and the disciples' distribution. The next passage, Luke 9:18-20, contains Peter's confession that Jesus is the Christ. All the events in this section show how Jesus deserves this confession.

The Parable of the Seed and the Importance of the Word (8:4-21)

Opinions and ideologies abound in our world. Often we hear the statement that there are many ways to God. But for Jesus the preaching of the kingdom was revelation of a unique message, not one opinion among many in a melting pot of ideas. This portion of Luke highlights the centrality of the word of the kingdom for Jesus. The parable of the seed contains a mystery, one which disciples have the privilege to behold while outsiders are blinded and unable to see its truth. Such revelation is like light, illuminating the way to God. In fact, Jesus indicates that being related to him is a matter of responding to the message he preaches. The parable of the seed indicates the variety of responses to the word Jesus sows in his preaching (see Is 55:10-11 on God's word as a seed). Not everyone embraces his message, but those who do yield a life of fruitfulness that honors God. For Jesus, the kingdom message is special and unique. To heed it is to find blessing.

The picture of the word as seed is important. Often we think of evangelism and preaching as something that happens in an instant. But the picture of a seed makes us think of a farmer who prepares the ground, sows seed, waters and then must wait for the crop. Producing a crop is a process over time. Often the message of the word, too, takes time to bear fruit.

Today Gallup, Harris, Reuters and Barna polls can acquaint us with the range of reactions to any event or idea of interest in our culture. Since everyone is different, the reactions are varied. Responses to spiritual truth are also varied. The parable of the seed, or better the parable of the soils, is one of Jesus' most popular. It describes four reactions that Jesus' preaching produces, though the story concentrates on those who make at least an initial response. Of the various options, only one type of soil yields fruit; every other type proves inhospitable to the precious seed.

Jesus lived in an agrarian culture, so his parables often use farming imagery. Such is the case here. As the crowds are drawn to Jesus, he adopts a new teaching style, one he will explain in verses 9-10. Parables are comparisons in which spiritual truth is pictured in vivid terms (Blomberg 1990). In a Palestinian setting a farmer would walk a path through a field and distribute seed from a bag draped over his shoulder. Sowing was done between October and December, since harvest came around June. Between harvest to sowing the field was left alone. In the ancient world the key to a successful harvest was the soil in which the seed fell.

So Jesus tells of four places where seed lands--on a path, on rocks, among thorns and in good soil. The variety of possibilities reflect the kinds of soils the ancient Palestinian would have encountered. Some seed never makes it to the soil; it falls instead on a path, where it is exposed to birds and travelers. Other seed lands on a type of soil that was common in the area--thin topsoil with a hard layer of rock underneath. This allows a plant to grow quickly, drawing moisture from the rock; but with the sunshine that moisture disappears and the plant, unable to send its roots deeper, withers. Still other potentially fruitful fields are infested with parasitic thorns. Palestinian weeds could grow up to six feet tall, gobbling the land's nutrients. The seed on the good soil, however, produces a hundredfold. (Unlike the other Synoptics, which speak of a variety of yields in the good soil, Luke's version notes its fruitfulness with a single example.) Most seed in the ancient world would produce a crop of thirty-five or so times, so the yield here is high (Linnemann 1966:117). When Jesus finishes the parable, he issues his standard call to hear (Mt 11:15; 13:9, 43; Mk 4:9, 23; 7:16; Lk 8:8; 9:44; 14:35; compare Ezek 3:27).

After Jesus tells the story, the disciples ask why he is resorting to parables. They know him well enough to recognize that this is not a lesson in agriculture for a 4H class or a polytechnic school. In response, Jesus observes that knowledge of the "mysteries" of the kingdom of God has been given to his disciples. Numerous points are made here. First, Luke places to you in the emphatic position in Greek. They have been privileged to understand these things. Second, the passive "is given" indicates that the gift has come from God. Third, what is given involves secrets about the kingdom of God. So the message of the seed is related to the promise of the kingdom of God. Fourth, others get parables as judgment.

"Mystery" is an important biblical term. Its roots go back to the image of the raz in Daniel (Dan 2:20-23, 28-30; Bornkamm 1967:814-15, 817-18). There Daniel unlocked the mystery hidden in an already revealed dream. Some New Testament texts on mystery highlight the newness of the revelation (Eph 3:4-6; Col 1:27-29), while other mystery texts note the connection of what is revealed in Jesus to what was revealed in the Old Testament (Rom 16:25-27). Thus the term speaks of new truth emerging alongside old promise. Discontinuity in God's plan emerges within continuity. Jesus is revealing further detail and fresh twists in God's plan, but those details fit together with the program that God has already promised. The twists and turns in the promised and progressing kingdom program are being revealed to the disciples in these parables.

But the parables do not only reveal secrets to the disciples; they also conceal truth from outsiders, those Jesus calls others. At this point he alludes to Isaiah 6:9. The other Synoptic versions also cite this text, but Luke's version is shorter and more paraphrastic. The goal of such comparative stories is so that though seeing, they may not see; though hearing, they may not understand. The danger of exposure to revelation is that if we do not respond in faith, eventually hardness sets in and God acts to judge. Here is a warning about the ultimate perils of rejection: God may sovereignly involve himself in cementing the process. These words are harsh, yet they serve as a warning of the extreme danger of rejecting Jesus' message.

Now Jesus turns to explain the parable. The seed is the word. Contextually it is clear that the word here means the preaching of the kingdom (v. 10). Jesus' message is about entry into God's plan and rule. The seed on the path represents those who do not get to respond to the message because the devil comes and takes the seed before it can even penetrate the ground, much less bear fruit. When God seeks to speak to humanity, a cosmic battle breaks out.

The seed on the rock represents a message that falls into a person's heart but penetrates only shallowly. There is initial response, but eventually temptation causes the person to abandon that initial response. Initial receptivity and short-lived belief are followed eventually by a falling away. The engagement the word produced at the start does not last. Both Old and New Testaments issue dire warnings about the consequences of falling away or departing from faith (Jer 3:13-14; Dan 9:9; 1 Tim 4:1; Heb 3:12). Jesus offers no comfort for the person represented here; he merely notes significantly that the seed never bears fruit.

The thorny soil represents those who are choked out of a walk with God by life's distractions. The world's worries, riches and pleasures take any benefit the seed has to offer or any nutrients the soil possesses. They swallow up any opportunity for fruit to come to maturity. Luke often notes how wealth can influence people adversely and become a harmful distraction (6:24; 12:16-21; 14:12; 16:1, 19, 21-22; 18:23, 25; 19:2; 21:1). Pleasures translates a Greek word from which our term "hedonism" is derived. Clearly, wrong priorities can kill off the seed of the word.

In the one positively assessed case in the parable, the good soil pictures those who hear the word and hold fast to it. They possess an honest and good heart and so bear fruit with patience. The mention of patience (persevering) is important, for Luke assumes that believers live under much pressure because of their faith. Associating with Jesus will not help people to win popularity contests. If we care about the world's respect or are too weak to resist temptation, we will not hold on to the word with patience; tragically, we may fall away, or our potential for fruitfulness may be choked out. Three of the examples end with the seed failing to produce that for which it was sown. God sows the word to bear fruit in the heart. Only by clinging patiently to what God offers does the seed reach maturity. In other New Testament texts such reliance is called faith.

This parable is not about a response to the word at any given moment. It sums up the different ways the word is received over a lifetime of exposure. It takes time to fall away from an initial attraction to the word. Only over time do the pleasures of life erode the seed's effectiveness. The parable calls for reflection. We need to cling to the word in patient faith. If we desire to be fruitful, especially given that the obstacles to fruitfulness are so varied, then we must hold fast to God and his message of hope. We focus either on God's promise or on our circumstances. Which we choose makes a difference: one leads to fruitfulness, the other to barrenness.

After the parable Jesus uses imagery of light to characterize the word. We could call this passage "the parable of the lamp." In the ancient world, such a lamp would have been a candlestick or an oil-burning lamp (Michaelis 1967b:324). Since a stand is mentioned here, an oil-burning lamp is likely to be in view. Jesus' message is put on a stand, so that those who come in can see the light. Like light in a dark place, Jesus' message can guide us through life in the darkness of this world (Wisdom of Solomon 6:22; Sirach 39:12). But light does not just shine to illumine the way, it also reveals how things really are. The word shows the way and brings to light the secret things in people's hearts. Whether we realize it or not, the word shines and exposes. It may well be that the picture of Jesus as light influences the portrait of his message as containing light (1:78-79; 2:30-32; Jn 8:12; 9:5).

So Jesus urges his audience to be careful how they listen. The stakes are high. The one who has listened by responding to the word will receive more. But as for those who think they have something but do not have anything (because they do not receive the word), even what they thought they had will be taken away. To refuse to hear God's word is to be left desolate and naked before God.

To drive the point home even more, Jesus contrasts his biological family with his real family. Hearing that his mother and brothers desire to see him, Jesus remarks, "My mother and brothers are those who hear God's word and put it into practice." Jesus affirms kinship with those who have heeded his authority and responded to his message. As he has said in Luke 6:47-49 (and as his brother notes in James 1:22-25), we should hear and do what the word calls for. James apparently learned from the Lord's remark here. Kinship with Jesus means responsiveness to his message.

Miracle 1: Jesus' Authority over Nature and Care for Us (8:22-25)

Is God there and does he care? No question is more basic to human beings' relationship to the creation and to one another. If he is not there, then life is a free-for-all and we must do the best we can for ourselves. Often this worldview means that the one with the most power wins. If God is there, then finding him and responding to him is our most basic need. For if he exists, then power resides with him and everyone becomes accountable to him.

Power means different things for different people, and it can be used in a wide variety of ways. It can be put to good use, destructive use or selfish use. As Jesus continues the revelation of his authority in a series of four miracles extending through the end of Luke 8, he uses his power for others--for those to whom he ministers. Authority for Jesus is not a matter of a raw exercise of power; rather, it is a natural resource that is put to positive use as he shows compassion to those with all kinds of needs. Of course these miracles are audiovisuals of deeper realities. The Gospel of John makes this connection very clear (for example, Jn 6), but the Synoptics show this pictorial dimension as well.

The miracles all raise one question. That question cannot be any more clearly stated than it is at the end of this first miracle where Jesus calms the storm: "Who is this? He commands even the winds and the water, and they obey him."

This simple miracle account actually contains much teaching. The event itself is rather straightforward. As the disciples and Jesus set about to cross the lake (the Sea of Galilee), a severe storm kicks up. We can tell the problem is severe since some in the boat had been professional fishermen and are now in a panic. Such storms are not uncommon on the Sea of Galilee, since the surrounding topography lends itself to sudden weather changes. The sea is some 680 feet below sea level. It is surrounded by hills, the steepest of which lie on its eastern shore. Coming through the hills, cool air reaches a ravine and collides with trapped warm air over the water. As any meteorologist will tell you, this produces volatile conditions.

While Matthew describes the storm as a "shaking" (seismos) of the boat, Luke calls it a whirlwind (lailaps), a word that sounds like what it describes. Only Jesus is resting, unaware of the danger that surrounds him. The text expresses the danger in a peculiar fashion--the boat was being swamped, and they were in great danger. The term for danger means Jesus' and the disciples' lives are at risk, as their later plea to him indicates (Acts 19:27, 40 and 1 Cor 15:30 include other uses of the term). Since verse 22 only mentions one boat, they here are the disciples. The storm threatens them. Jesus is physically there but appears to be mentally absent, taking a nap, unable to help them in their hour of need. In their anxiety they awake him, announcing impending doom if nothing is done: "Master, Master, we're going to drown!"

The next three parts of the passage are loaded with significance. First Jesus rebukes the wind, so that calm is immediately restored. Called upon to help his disciples, he responds faithfully. The event is the catalyst for two commentaries, one from Jesus, the other from the disciples. Both present aspects of the passage's teaching.

Jesus rebukes his disciples for lack of faith. By asking where their faith was, he is reminding them of his care of them. Often this point in the passage is lost as we marvel over the calming of the sea. Jesus' authority and attributes do not exist in abstraction from his relationships. Even though he seemed to be absent and uncaring, a point Mark 4:38 makes explicitly, he was there and they could rest in the knowledge that he knew what was happening to them. Faith would have told them that God would take them through the terrible storm. So Jesus takes the calming of the storm as an opportunity to remind them that he will care for them. They need to have more faith in God's goodness. They need an applied faith that will hang tough under pressure. This is what he had earlier called holding to the Word with patience (v. 15).

Meanwhile, the disciples are pondering the event. Full of fear and marvel, they ask, "Who is this?" The question is a good one, because anyone who knew the Old Testament or Jewish theology would have known that Yahweh has control of the wind and the seas (Ps 18:16; 104:3; 135:6-7; Nahum 1:4; also Wisdom of Solomon 14:3-5). In fact, Psalm 107:23-30 says that God delivers the sailor who is imperiled at sea. Now this miracle did not automatically prove that Jesus has absolute authority. What it did was more subtle. It raised the question of Jesus' identity for the disciples. Earlier he had forgiven sins; now he calms the seas. Who can do such a variety of things?

Luke leaves the query unanswered here. The reader is to ponder the question. But the topic of Jesus' identity keeps popping up in the Gospel and in Acts (Lk 9:7-9, 18-20; 20:41-44; 23:49; Acts 2:30-36; 10:34-43). In the meantime, faith is called for in the recognition that Jesus is there and is aware of his disciples. Jesus' authority means he has the power to deliver those who depend on him. Calm waves can come only from the One with the power to restore order.

Miracle 2: Jesus' Authority over Disease and the Reversal of Evil (8:26-39)

Evil's presence in our world is a fact of life. Every evening news report and every newspaper tells of the damage people do to one another. In fact, evil grabs our attention. The proverb about television news--"If it bleeds, it leads"--indicates how stories about acts of fallenness leap to our attention.

The account of the Gerasene demoniac is such a story. Here is a man in the grip of evil's power. Other human forces and agencies have been unable to contain him. So he lives a destructive and isolated life among the tombs outside the city. Luke is in the midst of presenting a series of miracles that reveal the extent of Jesus' authority. How does he stack up in a showdown with evil?

The account is a fully developed miracle story, giving a clear development of the need, Jesus' response and then the reaction to what took place. The man's condition is serious. First, he is possessed by several demons (note the Greek plural, echon daimonia, "who had demons," in v. 27). Later it will be said that a single demon speaks (vv. 28-29), but this is simply a single voice for the multitudes that indwell this man. Second, he is naked and has been so for a long time. This would make his behavior offensive. Third, the man lives in isolation among the tombs. The German scholar Adolph Schlatter has been quoted as saying, "Only deranged people have a desire for death and decay" (Geldenhuys 1951:258 n. 4). This certainly summarizes well the picture Luke has painted here. Everything about this man shows how the presence of evil in his life has left him deserted and alone.

Jesus' presence alone is enough to stir the forces inside the man to react. The demonic power reacts to Jesus' command to leave the man by causing the man to fall before him and say, "What do you want with me, Jesus, Son of the Most High God? I beg you, don't torture me!" Several details are important. The evil force recognizes Jesus' authority and ability to exercise judgment (4:34, 41). As in 4:34-41, there is a confession. In Luke 8 the confession is of Jesus' unique sonship. The demons desire to be left alone, to avoid torment. In an aside in verse 29 we are told that this possessed man had often been led into the wilderness by what possessed him--a statement that has both literal and figurative force. Numerous times this diabolical power had enabled the man to break bonds that had trapped him. Such ancient fetters could have been made of hair, cloth, rope or chains, but the Mark 5:4 parallel suggests that these had been chains. This foe is so powerful that other people have been unable to control the man. So they have left him in the solitary confinement of the tombs.

Jesus' request for the name of the demon brings the response Legion, a reference to a unit made up of thousands of soldiers. No doubt the name indicates the extent of the possession and the difficulty of Jesus' task in dealing with it. Luke makes this explicit: many demons had gone into him.

The demons feared Jesus. They did not want to be thrown into the Abyss, a reference to the abode of the dead in the Old Testament (Ps 107:26; compare Rom 10:7). Only Luke uses this term in the New Testament, though Hades, Gehenna and Tartarus may be parallel concepts (on Hades see Lk 16:23). In the Old Testament and Judaic writings this term referred to the "depths" and was often associated with the sea (Ps 71:20; Jubilees 5:6-7; 1 Enoch 10:4-6; 18:11-16). The demons feared permanent confinement, so they asked to be allowed to inhabit the swine on a nearby hill. The choice of pigs is interesting, given their association with uncleanliness in the Old Testament (Lev 11:7). It is not clear why the demons made such a request, other than to escape total confinement and judgment.

The demons' request is granted, but their relief is short-lived. The pigs apparently are startled and rush headlong over a cliff and into the sea. In Judaism the sea was a symbol of potential evil (Testament of Solomon 5:11; 11:6), so this becomes an illustration of evil's destructiveness, especially since the demons have not only harmed the man but now have led to the pigs' death.

Needless to say, this is not an everyday event in the Gerasene region, so the herdsmen run to tell others in the city and countryside what has happened. When the people travel out to the scene of the miracle, they see a transformed man sitting at Jesus' feet dressed and in his right mind. The story of how this change occurred is told, but the people cannot take it; they ask Jesus to go. Luke does not tell us why, although Mark 5:16 suggests that the economic impact of the loss of the swine is a concern. Evidently, however, the encounter with Jesus' power is too threatening for them (v. 37, because they were overcome with fear).

The newly healed man wants to go with Jesus, but instead Jesus tells him to remain behind and testify to what God had done for him. He obeys and tells the whole city what Jesus had done for him. This man, now of sound mind, makes no distinction between Jesus' actions and the workings of God's power.

This miracle account is full of teaching. The miracle itself shows the extent of Jesus' authority over the forces of evil and his ability to transform people's ties to evil. The Gerasene man had been a totally destructive agent under the force of the demons. As a result of Jesus' work, he has been restored to full life. The image of him clothed and seated before Jesus at the end of the account contrasts sharply with the earlier picture of his sojourn among the tombs. The miracle pictures how Jesus can erase the power and effects of evil in a person. This transformation and the ability to overcome evil is why Paul calls the gospel "the power of God" in Romans 1:16-17.

The man's reaction shows that after God's grace works, our attention should be directed to Jesus. He longed to serve Jesus and even assumed that he should join his traveling band of disciples. Such devotion is commendable. Jesus made it clear, however, that this man's testimony should remain in the region. He was to be a "missionary in residence" for God. Of course the man understood that to tell God's story, he must mention Jesus as well.

The demons show how impotent evil ultimately is when confronted with Jesus' authority. The account also reveals how destructive such unseen forces are.

The people's reaction is also instructive. For some people it is very difficult to let God and his power get close to them. These people recognized that Jesus had power. It aroused fear in them, and they chose to have nothing to do with it.

Jesus possesses authority so great that he can reverse the effects of evil. Some are transformed by that power--turned from a path of uncleanliness, destruction and death to life and testimony. But others fear it and want God's presence to be distant from them. They fear what involvement with God's power might entail.

Jesus' authority is a given for Luke. It forces choices of association. The world is full of destructive forces, but Jesus is the means for overcoming them. Luke raises a question here. Shall we sit at his feet and let his power free us? Or will we quake at Jesus' authority and ask him to go? Finally, those who have experienced the freedom Jesus gives are called to testify to what God has done.

Miracles 3 and 4: Authority over Disease and Death and the Importance of Faith (8:40-56)

Perhaps nothing is so fearful for people to face than disease and death. Nature can overpower us and evil can invade our world, but we feel most threatened when our own body starts to work against us and our mortality becomes painfully evident. In a world full of AIDS and cancer, images of our slow destruction assault our senses on an almost daily basis. We wonder, "Is that all there is--only a few score years and then dust?"

As Luke continues unfolding dimensions of Jesus' authority, he ends his fourfold miracle sequence with a double miracle that attacks both disease and death. Each miracle in the sequence is increasingly inward. Death, the most intimate and comprehensive opponent, is left for last. But these last miracles teach more than the extent of Jesus' authority. They also offer a lesson about response.

These miracles are audiovisuals of important truths related to Jesus' sovereignty. As important as each event is in itself, even more important is the picture involved. The overcoming of disease and death in this passage is but a foretaste of the ultimate, comprehensive overcoming of disease and death. The event points beyond itself to eternal realities, which put the limitations of this life into perspective. Such lessons are Luke's goal in reassuring his readers about Jesus (1:1-4).

The drama of this scene is virtually matchless. Jairus must have been wracked by intense frustration as events unfolded. It certainly appeared as if all circumstances were working against the synagogue leader.

To begin with, the crowds continue to pursue Jesus. Despite the disapproval of many religious leaders, some do sense that Jesus has authority to perform great and powerful acts. Jairus, a synagogue ruler, is among these. His only daughter, a twelve-year-old, is dying. Jesus responds by beginning the journey to Jairus's home. But as he walks the crowd squeezes in against him, seeking to draw near to him.

One person in the throng is particularly intent on getting to Jesus. This woman has been hemorrhaging for years, which means she has been in a perpetual state of uncleanliness according to Jewish law (Lev 15:25-31; Ezek 36:17; m. Zabim 2:3; 4:1; 5:7). She has been shut out from religious life, a social outcast. Various ancient remedies existed to relieve her condition, like a glass of wine mixed with rubber alum. Additional ingredients might be garden crocuses or onions (van der Loos 1965:511). But these attempts have failed. In despair over her loneliness and condition, she hopes that an underground approach, a surreptitious touching of Jesus, will change her fate. This is why she came up behind him. Contact with his garment, either the edge or the tassels hanging from it, may bring her instant healing. Her solution works, but it brings her more than she bargained for. She is not permitted to retain secrecy.

Jesus turns to the crowd and asks, "Who touched me?" Amazed at the question, Peter points out that many are crowded around Jesus. It is as if a current celebrity or political leader turned to a herd of reporters upon exiting a building and asked, "Who just took my picture?" Peter's reaction is most understandable, especially since no one in the crowd is claiming responsibility and he knows that getting to Jairus's house is a matter of life or death. But Jesus senses things most of us cannot sense. His timing is different from others'. He is able to deal with many realities at once. At this point he knows that someone who had come near to him had done more than get a glimpse of him. He had ministered to them. He knows that power has gone out from him.

For the woman there is no sense in trying to hide from Jesus now. It never is successful to try and hide from Jesus. Trembling, she comes forward to give her public testimony of how she has been healed. Despite the embarrassment of her past condition and the timidity of her approach to Jesus, she declares what Jesus has done for her.

In response Jesus issues a simple commendation: "Daughter, your faith has healed you. Go in peace." He makes her faith an example, timid as it was. The one with faith does not need to fear approaching Jesus and his authority. He is accessible and available. Both the woman's faith and her testimony are commended in Jesus' response. Faith trusts in God's ability to meet our needs by his power. God honors such faith.

Or does he? Consider Jairus's mood. Imagine what he must have been going through as this woman impeded Jesus from getting to his daughter and healing her. We can only speculate on what thoughts and emotions swirled through him as this woman became a roadblock to Jesus' work on his behalf. It was rather like the frustration of someone in a hurry to get to a destination who is blocked by a traffic jam. Only Jairus is not just late; he is trying to save his daughter. To make matters worse, now a man from Jairus's home shows up to announce that it is too late. Imagine it: Jesus stops to heal a woman of a nonfatal condition, and as he delays a young life is snuffed out. Where is justice?

But again Jesus responds by reminding Jairus not to jump to conclusions: "Don't be afraid; just believe, and she will be healed." Here trust means understanding that Jesus has authority even over death. Everything about this double miracle points to the need to trust God's power, presence and timing over ultimate human well-being.

Jesus travels on to the house. When he arrives, only the family, Peter, James and John are permitted to enter with him. The mourning, which was customarily public in ancient Palestine, is already in full swing (Rengstorf 1965:724-25; Stahlin 1965:844-45). Jesus attempts to reverse the mood by telling the crowd that the girl is merely asleep. Their skepticism is expressed in their laughter. Popular sentiment is that Jairus has brought a crank with strange beliefs into his home. The consensus is that death cannot be reversed. However, Jesus is not just any visitor.

Sometimes the majority is wrong. Jesus tells the child to arise. Like the only son of the widow of Nain, the daughter rises to life as her spirit returned. Immediately Jesus requests that she be given food. Amazement grips the parents. Jairus's invitation to Jesus to heal, an act of faith, had revealed that Jesus had power over death. Jesus urges silence, even though what he has done was obvious. His goal is not to become a traveling Palestinian miracle show. His ministry is not about such displays of power, but about what they represent. He knows that miracles would become the major interest, not new life and the basic issue of who it is who can heal a woman and raise a young girl. Jesus has taught a major lesson: faith means understanding that Jesus has the power to deliver life and that his timing and sovereignty can be respected. All Jairus's earlier pain and frustration have been transformed into a new perspective that weds faith with Jesus' authority. In fact, this is the lesson of all four miracles of Luke 8:22-56: God's power is absolute. Death is not the chief end of persons. Trusting and knowing God is.

Sharing the Authority (9:1-6)

Often those who have power hoard it as their personal property. But Jesus, in building a community, sought to delegate power and enabled those who ministered with him to share in carrying out his mission. This passage, the mission of the Twelve, picks up a theme introduced in Luke 5:10 (Tannehill 1986:215-16). The disciples will be fishers of people. This is the first of two missions Luke records (see 10:1-24). Only Luke includes two missions. This first mission is limited to the Twelve, while the second will expand the number who take the message of the kingdom abroad. The description of the mission assumes that some may reject them, just as when we go fishing sometimes the line yields a catch, sometimes it doesn't attract a single fish, and sometimes a catfish swallows the line. Jesus has his disciples prepared for any contingency.

The importance of bestowed authority for Jesus cannot be over appreciated (10:16, 19-20; 11:19; Grundmann 1964:310). All ministry, whether in Jesus' time or today, takes place in the context of delegated authority. Those who minister serve Jesus and are responsible to him (1 Cor 4:16). This line of accountability does not mean that we minister without concern for the feelings of those ministered to, but that we're aware that all ministry involves derived authority. The minister is a steward and a servant, ultimately accountable only to God for how the ministry proceeds. Usually being sensitive to that accountability means being sensitive to those we serve. But sometimes the "constituency" may be wrong and may need leading or instruction on the way to go. In this initial effort Jesus gives very specific instructions to the disciples as they seek to serve and be dependent on God.

The disciples' ministry mirrors Jesus' own ministry in Luke 8. Just as he preached the Word of the kingdom and healed, they are given authority over demons and disease as they seek to declare the kingdom of God. It is important to link verses 1-2 to verse 6. The miracles are the audiovisual of God's power at work in the announcement of the kingdom's arrival (11:20). The preached message of the kingdom is called the gospel in Luke 9:6. A hint of the message's content is given in 10:9. The healings picture the arrival of God's power. Again, the attention is not on the miracle itself but on what it represents. The fact that the disciples' power is derived is also significant. Jesus is the source of this declared deliverance. The speeches of Acts make the same point (for example, Acts 3:6, 14-26; 4:10-12).

Jesus' instructions for this journey are simple: travel light and keep lodgings basic. The disciples should not burden themselves with excessive provisions. One tunic is enough. No staff, bread, bag or money needs to go with them beyond the basics. The instructions parallel the travel practices of the Jewish Essenes, as well as what Jews instructed temple visitors to do (Fitzmyer 1981:753-54; Josephus Jewish Wars 2.8.4 125; m. Berakot 9:5; in contrast are the Greek Cynics and philosophers who sought money constantly--Schurmann 1969:502 n. 24). The disciples are to stay in one place, not move around within a village. In fact, the point may be, Live as the locals do and live with them. If there is rejection they are to move on, shaking the dust from their feet as a repudiation of the village's rejection of them (Strathmann 1967:503). It is a way of warning the city (10:9-11). But as Jesus' attitude toward Jerusalem shows, it is done painfully, not with joy (19:41).

The disciples do as Jesus says. Though there is no report on this mission, 10:17-24 communicates what the disciples feel--and what we too should feel as we take God's message to the world. What an honor to carry this message and to experience what the kings and prophets of old had longed to see.

Everything about this mission says that disciples are to depend on God. Their authority comes from him. Their needs will be supplied by him. There is no personal gain to be sought. As a contrast to the cultural peddlers of religion and philosophy of their culture, they carry the gospel so as to signal the character of those who serve the gospel. Modesty is the rule, ministry is the focus. I wonder how often the gospel's credibility has been damaged in more recent times because this modest approach to mission was not followed. As Paul shows in 1 Corinthians 9, ministers should strive to burden others financially as little as possible. On the other hand, God's people should care for those who minister to them--laborers are worth their hire (Lk 10:7; 1 Tim 5:18). According to Old Testament guidelines, the priests were supposed to be able to live comfortably as they ministered through the support the nation provided. The same should be true of the saints. Money and provisions for ministry always raise tricky questions. Those who are ministered to should give; and those who minister should trust God for their provision, traveling light and responsibly as they minister.

Who Is This Jesus Anyway? (9:7-9)

Years ago a popular television show often ended with the masked hero riding off into the sunset as someone at the rescue scene inquired, "Who was that masked man?" This passage has very much the same flavor. Reports of Jesus' activity have reached the nation's highest political levels. Herod is hearing about what Jesus is doing, and he is attempting to assess who Jesus is. He is perplexed. Like many who encounter Jesus, he is not sure where Jesus fits.

Is Jesus John . . . raised from the dead? (This probably means people speculate that John's spirit now resides in Jesus.) Others have suggested Elijah, which makes Jesus a prophet of the end times (Mal 3:1; 4:5). The third option is that one of the prophets of long ago had come back to life. Interestingly, all these options have a prophetic thrust. Clearly God is behind Jesus' activity. But where exactly does he fit? Herod has beheaded John, so why is he hearing such things about someone else? Are prophets proliferating before his eyes? The possibilities pique Herod's curiosity, and he desires to see Jesus.

This passage continues Luke's "who is this?" discussion about Jesus. Here Herod serves an as example of one trying to come to grips with who Jesus is. His curiosity and openness end the passage on a note of reflection. Such curiosity is natural when one looks at Jesus from a distance. But who Jesus really is cannot be discovered through secondhand reports and rumors. Genuine testimony about Jesus comes a little later in Luke (9:20). Those who give testimony there will recognize that the One through whom such powerful works occur is more than a prophet.

Authority to Provide Revealed (9:10-17)

With the question of Jesus' identity still at the forefront, Luke narrates a miracle that appears in all four Gospels (Mt 14:13-21; Mk 6:32-44; Jn 6:1-15). The extended commentary on this event occurs in the Bread of Life discourse in John 6, but the miracle's importance is underlined by its appearance in all the Gospels. The event serves two purposes: (1) to help identify Jesus and (2) to teach the disciples something about trust and provision. Both Moses (Ex 16; Num 11--manna) and Elijah (2 Kings 4:42-44) were prophetic vessels in similar miracles of provision. But these connections were only conceptual. This miracle is unusual in that no reaction from the crowd is recorded--a detail showing that the lesson is for the disciples.

The miracle's setting is simply stated. Luke notes that the disciples have withdrawn privately to Bethsaida, a city located on the Sea of Galilee's northeast corner. The effort at solitude failed, for the crowds, having discovered their locale, descend upon them. Jesus welcomed them, teaching about the kingdom of God. As the subsequent context makes clear, he moves into the desolate countryside outside Bethsaida to accomplish this. Healings also occur, as they often do with Jesus. The pairing of preaching and healing recalls the disciples' mission in verses 1-5.

As the day draws to a close, the Twelve sense a developing problem. How can provision be made for all the crowd? Where will the evening meal come from? In the ancient world, of course, "fast food" was not a possibility. Prompted by a sense of responsibility and the need to wrap up and go home, the disciples approach Jesus. Their request seems very reasonable.

But Jesus' response is surprising. He wants the disciples to provide the meal. This severely limits the options, as well as raising the issue of resources, which were currently limited to five loaves of bread and two fish. Buying food would be an expensive proposition and a logistical nightmare. Jesus advises that the five thousand men be divided into groups of fifty. With the groupings in place, Jesus teaches a visual lesson on his ability to provide and the disciples' ability to serve.

All the elements of this miracle focus on Jesus' authority. He is the one who breaks the food and gives it to the disciples after prayer and blessing. Here is a picture of Jesus leading people at supper, suggesting a foretaste of the messianic banquet (Stein 1992:275; Ps 81:16; Is 25:6; 65:13-14). Luke gives no detail as to how the food multiplies, because he is more interested in the result and what it pictures than in detailing the miracle. The messianic association is set up by the context. Herod's question in verses 7-9 and Peter's response in verses 18-20 indicate that this event, sandwiched as it is, provides a point of identification. The picture is of a Messiah who provides and makes full (6:21, 38; of God--1:53; in the Old Testament, Ps 23:1-2; 37:19; 78:24; 105:40; 107:9; 132:15; 145:15-16, with God's provision of manna in the wilderness as the prototype example).

In addition, the disciples learn that Jesus is the source of provision for their own ministry. They are to model Jesus' style of ministry as they depend on what he can give them (22:24-27). They are to provide the food for the crowd, and through Jesus they do so. He supplies with abundance, and they are the vessels bearing the provision.

Luke 9

Peter's Confession of Christ

¹⁸Once when Jesus was praying in private and his disciples were with him, he asked them, "Who do the crowds say I am?"
¹⁹They replied, "Some say John the Baptist; others say Elijah; and still others, that one of the prophets of long ago has come back to life."
²⁰"But what about you?" he asked. "Who do you say I am?"
Peter answered, "The Christ of God."
²¹Jesus strictly warned them not to tell this to anyone. ²²And he said, "The Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and he must be killed and on the third day be raised to life."
²³Then he said to them all: "If anyone would come after me, he must deny himself and take up his cross daily and follow me. ²⁴For whoever wants to save his life will lose it, but whoever loses his life for me will save it. ²⁵What good is it for a man to gain the whole world, and yet lose or forfeit his very self? ²⁶If anyone is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his glory and in the glory of the Father and of the holy angels. ²⁷I tell you the truth, some who are standing here will not taste death before they see the kingdom of God."

The Transfiguration

²⁸About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. ²⁹As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. ³⁰Two men, Moses and Elijah, ³¹appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem. ³²Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. ³³As the men were leaving Jesus, Peter said to him, "Master, it is good for us to be here. Let us put up three shelters--one for you, one for Moses and one for Elijah." (He did not know what he was saying.)
³⁴While he was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud. ³⁵A voice came from the cloud, saying, "This is my Son, whom I have chosen; listen to him." ³⁶When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves, and told no one at that time what they had seen.

The Healing of a Boy With an Evil Spirit

³⁷The next day, when they came down from the mountain, a large crowd met him. ³⁸A man in the crowd called out, "Teacher, I beg you to look at my son, for he is my only child. ³⁹A spirit seizes him and he suddenly screams; it throws him into convulsions so that he foams at the mouth. It scarcely ever leaves him and is destroying him. ⁴⁰I begged your disciples to drive it out, but they could not."
⁴¹"O unbelieving and perverse generation," Jesus replied, "how long shall I stay with you and put up with you? Bring your son here."
⁴²Even while the boy was coming, the demon threw him to the ground in a convulsion. But Jesus rebuked the evil spirit, healed the boy and gave him back to his father. ⁴³And they were all amazed at the greatness of God.
⁴⁴While everyone was marveling at all that Jesus did, he said to his disciples, "Listen carefully to what I am about to tell you: The Son of Man is going to be betrayed into the hands of men." ⁴⁵But they did not understand what this meant. It was hidden from them, so that they did not grasp it, and they were afraid to ask him about it.

Who Will Be the Greatest

⁴⁶An argument started among the disciples as to which of them would be the greatest. ⁴⁷Jesus, knowing their thoughts, took a little child and had him stand beside him. ⁴⁸Then he said to them, "Whoever welcomes this little child in my name welcomes me; and whoever welcomes me welcomes the one who sent me. For he who is least among you all--he is the greatest."
⁴⁹"Master," said John, "we saw a man driving out demons in your name and we tried to stop him, because he is not one of us."
⁵⁰"Do not stop him," Jesus said, "for whoever is not against you is for you."

Luke 9:18-50

Explanation:

This section represents a significant turning point in the Gospel. Peter's confession of Jesus not only answers the question of Jesus' identity but also brings a shift in Jesus' teaching. From this point Jesus begins to prepare the disciples for his death and for the discipleship of bearing one's cross daily. In fact, six times Jesus notes his approaching suffering (9:22, 44; 12:50; 13:31-33; 17:25; 18:31). Three of these notes have parallels in Mark 8:31-32, 9:30-32 and 10:32-34, but three of them are unique to Luke.

While the crowds wrestle with the prophetic nature of Jesus' ministry, the disciples realize that Jesus is the promised one, the anointed ruler promised by the Old Testament. But despite Jesus' prominent and authoritative position, God's program is not a matter of the raw exercise of power. The disciples think that kingdom means immediate victory. Jesus must show them that before the glory comes the cross and a life of sacrificial service. This is what Jesus portrays as the "new way" (9:23-27). Other passages in this section show that the disciples have much to learn, so the voice from heaven at the transfiguration tells them to listen to Jesus. He offers instruction on the new and true way to God.

Peter's Confession (9:18-20)

This passage begins to answer the "who is Jesus?" question posed throughout the Gospel, especially in chapters 7--9. After prayer Jesus checks the disciples for a "Gallup Poll" reading of the multitudes: "Who do the crowds say I am?" The answers exactly parallel verses 7-9: the crowds believe that Jesus is some kind of prophet. Many people today also have an elevated view of Jesus; they see him as a great teacher or someone in touch with God's will. But for them Jesus is hardly a unique religious figure. This is why Jesus' question and Peter's answer are so crucial. When Jesus asks, "Who do you say I am?" he is trying to see if the disciples recognize his uniqueness. Prophets have abounded through the centuries, but only one is called the Christ, God's anointed. Peter's answer highlights Jesus' uniqueness.

In considering the uniqueness of Jesus in Peter's answer, it is easy to overstate Peter's meaning in this original context. The disciples eventually came to see that the Messiah is a divine-human figure, but Peter's confession did not have that full force when it was uttered here. The disciples had to learn about Jesus' divinity through his ministry as a whole. The confession of Jesus as Son of God in the Matthean parallel pushes toward this implication, but Peter's attempt to correct Jesus right after this confession in Matthew shows that he was not yet aware that Jesus possessed total divinity. Son could also be a regal title, as Psalm 2 and 2 Samuel 7:11-14 show.

What Peter is confessing is that Jesus is not merely a prophetic revealer of God's way, he is the deliverer who brings God's way, as Jesus has already proclaimed himself to be in 4:16-30. Jesus will stretch this foundational understanding of Peter's into new and higher categories as his own ministry proceeds, but the key step in getting there is to realize that Jesus' uniqueness goes beyond prophetic-teaching categories. Jesus is not the messenger; he is the message. The burden of the rest of Jesus' ministry is to show how that message will be delivered and who the message bearer is.

The First Prediction of Jesus' Suffering and the Way of the Cross (9:21-27)

Divine logic sometimes surprises us. We can imagine being among the disciples as Peter confesses Jesus to be the Messiah and thinking, "Great! Now victory, power and authority are right around the corner. Surely God will vindicate the righteous now. We can sit next to the king. We will rule with him!" But immediately after the confession Jesus moves to reorient the disciples' thinking. They continue to wrestle with such questions even as late as Acts 1:6-11, but Jesus is always reminding them that the divine call involves service and witness, not the raw exercise of power. People are to be won over and served, not coerced.

The same truth endures for disciples today. The cross Jesus bore is the cross the church is to bear. Giving oneself on behalf of sinners is just as integral to the gospel today as it was in days of old. Ministry is not a matter of power and privilege, but of humility and service.

Jesus will have to make his point several times before the disciples get it. Divine logic requires a listening ear and an open heart.

This passage has two parts: the prediction of Jesus' suffering (vv. 21-22) and the announcement of the "new way" of suffering, bearing one's cross daily (vv. 23-27).

Jesus' command that the disciples keep his identity secret has provoked considerable discussion. Why would Jesus want to hide his messianic role? This problem is known as the "messianic secret" in New Testament studies. The command for silence has bothered some interpreters so much that they have argued (1) whether Jesus really ever presented himself as Messiah and (2) that a Gospel writer (generally said to be Mark) created this idea to explain why the church later preached Jesus as Messiah though he had not presented himself this way. I mention this view not because I think it is right but because its very existence shows how surprising Jesus' messianic presentation was. Jesus' command shows that he wanted to communicate certain facts about this title to the disciples before it was bandied about in public. There was much potential for misunderstanding about Jesus' task.

So Jesus discusses the approaching suffering of the Son of Man. This is the first "suffering Son of Man" saying in this Gospel. Later Luke will speak of the Christ's suffering (24:26, 46). Both here and in 24:26 this suffering is said to be necessary (dei). The plan is for Messiah to suffer and serve before receiving glory (19:10). Luke emphasizes this point from here on (9:44; 11:29-32; 12:50; 13:31-35; 17:25; 18:31-33; 20:9-18; 22:19-20, 28; 24:7, 46-47).

This passage's teaching is clear enough. Jesus will suffer, be rejected, be killed and on the third day rise again. Subsequent history and the church's continuing proclamation of this point make this message easy to comprehend today. But what strands of Old Testament hope served as the original basis for Jesus' saying that such things must be?

Probably various themes contributed to this portrait. (1) Psalm 118 (117:22 LXX) predicts the suffering of a regal figure. Some even link this imagery with Daniel 2 and 7, but there the presence of regal suffering is not so clear. However, the theme of rejection, as expressed in Luke, is reflected in Psalm 118. (2) The portrait of a suffering representative for the nation in Isaiah 52:13--53:12 easily suggests a representative role for Jesus that includes suffering. (3) The general biblical portrait of the righteous sufferer, as found in many psalms (18, 22, 32, 69), also supports this expectation. God's righteous ones often suffer at the hands of the world. Surely the One who is righteous and represents them would share in their journey. These three strands seem to be the biblical base for Jesus' remarks and his synthesis of Messiah's career. Since an emphasis on suffering was not a standard element of Jewish messianic hope (in fact, no Jewish messianic text found up to this time clearly refers to it), Jesus wanted to instruct his disciples about it and not use the title Messiah publicly to explain who he was until they understood all that was involved. They got the point eventually, as evidenced in Acts 2:24-33 by Peter's linking of the resurrection to Psalm 16, a psalm also about righteous suffering. Jesus will go the way of saints before him, and those who follow him must be ready to travel the same road.

Suffering is by nature hard, and it will take time for the disciples to understand that God's promised deliverer will indeed experience suffering, even death. In fact, the New Testament is clear that it took the events themselves to make the point acceptable to the disciples (24:13-36).

But Jesus' path also meant that these disciples lived in tension. They had access to many blessings through Jesus, but Jesus' departure meant that other blessings the Messiah would bring were yet to come. In addition, the world's harsh reaction to Jesus and those identified with him would continue until he returned.

So Jesus says that to follow him means walking in the path of the cross. Disciples are like their teacher. Whether that path involves "taking up the cross," "losing one's life" or "not being ashamed of the Son of Man," disciples need to understand that life in the world will not involve an easy, stress less trip into glory. The apostle Peter would write later that this road of trial to glory mirrors what Christ himself was predicted to experience--suffering and then glory (1 Pet 1:3-12).

The essence of discipleship is humility before God. That humility expresses itself as self-denial. Taking up the cross daily and following Jesus means approaching ministry in the world as he did. He served and gave of himself daily, even to the cultural ignominy of publicly bearing rejection on the cross (Acts 5:30; Gal 3:13). The Savior bore rejection and death for others, and the disciple must follow in the same path of service. We must be prepared to accept rejection as a given. Everything Jesus teaches his disciples in chapters 9--19 will underscore this point.

The tense sequence in verse 23 is important. Two aorist imperatives are followed by a present imperative. Two summary commands are issued: deny oneself and take up the cross (aorist imperatives). These are basic orientations of the disciple. Then the disciple can continually follow (present imperative) Jesus.

Jesus explains that to seek to preserve one's life will result in its loss, while giving one's life up will lead to its being saved. The remark's context is crucial. During Jesus' ministry, anyone concerned to maintain their reputation in Judaism would never come to Jesus, given the leadership's developing official rejection of him. Someone whose life and reputation in the public sphere were primary would never want to come to Jesus. But if they gave up a life of popular acclaim and acceptance to come to Jesus, they would gain deliverance. Jesus understood that trusting in God means nontrust in self and nonreliance on the security the world offers: Whoever loses his life for me will save it.

Jesus' explanation now goes a level deeper by probing the issue of gain and looking at the question spiritually. One can possess the world but lose one's soul and thus have nothing spiritually. By implication, it is far preferable to lose the world and gain one's soul. Such contrast between the world and a person's spiritual welfare is common in the New Testament (Jn 3:17, 19: 1 Cor 1:18-31; Gal 2:20; 2 Pet 1:4; 1 Jn 2:1516; Sasse 1965:888). Turn to God through Jesus and for his sake. Jesus made a similar commitment himself, when he turned down Satan's offer of all the power in the world (Lk 4:5-8).

So Jesus exhorts his disciples not to be ashamed of the Son of Man. The mention of shame reveals Jesus' concern about the persecution that will come to those who identify with him. In ancient Middle Eastern culture, personal shame was to be avoided at all costs. But to suffer shame while serving God can be a badge of honor, if one is in God's will (1 Cor 4:9-13).

Again Jesus calls himself the Son of Man. Only here it is the Son of Man of glory that is in view. One day he will render judgment. If some have not identified with Jesus, he will not identify with them in that day. So the stakes are high: the issue is one's soul. With Jesus, there is no doubt about one's fate.

In the midst of this warning Jesus offers a promise: some will not see death until they see the kingdom of God. Contextually this is a reference to the preview of glory some of the disciples get in the transfiguration, an event recorded in verses 28-36. Seen in light of Luke's development in the book, the arrival of the kingdom also is made visible in Jesus' current ministry (11:20; 17:20-21). In fact, the benefits of promise are distributed in Acts 2 (Lk 24:49 with Acts 2:30-36). So Jesus has in view both the preview of total glory and the initial arrival of promise as a result of his ministry. Those disciples who were present at the transfiguration, as well as those who shared in Pentecost, shared in the sneak preview of the kingdom's arrival before they "saw death."

The disciples are never to forget that they are associated with the Son of Man, the one who bears and comes with the glory of God. In suffering they imitate Christ. After the cross of suffering there is blessing and glory. Allegiance to Jesus in service to God and a needy world is worth the cost.

Divine Confirmation and a Call to Hear (9:28-36)

Every time I come to this passage a particular American commercial rings in my ears. It has various versions, but one of them is a scene of people sitting in the stands at a tennis match, their heads turning to and fro in unison, following the progress of the tennis ball during the point. Then a man in the stands turns to his friend and says, "My broker works for E. F. Hutton, and E. F. Hutton says . . ." Suddenly every head stops and everyone leans in to hear the financial advice. The closing line of the ad is "When E. F. Hutton talks, everybody listens."

That is very much the feel of the transfiguration, except that in this scene the call to listen comes at two levels. There is the divine voice, which stops all discussion between the disciples and Jesus, and there is the central instruction to listen to Jesus. The point in both cases is that instruction is needed, because the path Jesus walks is unexpected. If disciples are to understand that walk and follow in its footsteps, they will need to listen to him.

This event is so significant that 2 Peter 2:16-21 comments upon it. The disciples come to preview Jesus' majestic glory, but they also are told to be quiet for a time until they understand what God is doing through Jesus.

Luke locates this event about eight days after Peter's confession, which associates the event and its proclamation with Jesus' remarks about discipleship. When the call to listen to Jesus comes, the statements about discipleship are especially in view.

Jesus takes Peter, James and John along as he goes up onto a mountain to pray. We are not told why only this inner circle is present. But as Jesus prays, his appearance changes. Luke highlights two details: the changing of his face and of his garments. Luke does not use the Greek verb metamorphoo, "to transform," for he wishes to avoid confusion with the Hellenistic picture of the epiphany of a god and its suggestive polytheism. Nonetheless, this is a transformation, not a vision. By describing Jesus' clothes as bright, Luke makes associations with the glory of God's presence as in Exodus 34:29-35 (the Greek has no mention of lightning in this context, unlike the NIV). In fact, much in the account suggests imagery of the second Moses, such as the allusion to Deuteronomy 18:15 in the words of the heavenly voice, but the fact that booths for Elijah and Moses would be inadequate tells us that this connection does not exhaust the event's meaning. Jesus is the bearer of a new order and more.

The presence of Elijah and Moses has been much discussed (see Stein 1992:284). (1) Do they represent the different kinds of life endings (burial versus being taken up to God; Thrall 1970:305-17)? (2) Is their presence an indication of endorsement by great prophets and wonderworkers of old (L. T. Johnson 1991:153)? (3) Or is it a contrast between the law (Moses) and the prophets (Elijah; so Stein 1992:284)? (4) Or is it that Moses points to the prophet like Moses, while Elijah suggests the eschaton's arrival (as late Judaism also had the linkage, Deuteronomy Rabbah 3 [201c]; Schurmann 1968:557)? This last view is slightly more likely than the third approach. Luke makes the Moses connection explicit in various texts (Acts 3:18-22; 7:35-37), while Elijah is consistently a figure of eschatological hope (Lk 1:16-17, when John is pictured as such a figure). The event suggests two great periods of Israel's history, the exodus and the end-time hope of deliverance.

These great figures discuss the coming fulfillment of the "exodus" (Greek) or departure (NIV) in Jerusalem, an allusion to Jesus' death and journey to heaven. He will be gone awhile to return, though the stress is on the journey's launching, his death. The juxtaposition of exodus imagery and his glorious countenance suggests the imagery's broad sweep. Of course the disciples do not grasp this discussion's significance at the time, since they struggle with Jesus' predictions of his death later when they approach Jerusalem (18:31-34).

The disciples are trying to come to grips with what is happening. In their view Jesus is another great figure, like Moses and Elijah. He will found a people like Moses and sustain them through hope like Elijah. So Peter suggests they together celebrate Tabernacles, a feast that looked forward to the eschaton (also called the Feast of Ingathering, Ex 23:16; 34:22; Lev 23:34; Deut 16:13; Zech 14:16-21; Michaelis 1971:369-73; m. Sukka 1, 2:9; 3:9; 4:5; Josephus Antiquities 8.4.1 100). They should build three booths in honor of Jesus and his colleagues. The suggestion is eminently reasonable, except that it understates Jesus' relationship to his two witnesses. Peter wants to enjoy the moment and prolong it in celebration. He wants to stay on the mountaintop for as long as possible.

But Luke makes it clear that Peter has spoken because he did not know what he was saying. The voice from heaven explains: they need to listen to Jesus so they will understand his uniqueness, call and destiny to suffer. Also, their role is not merely to contemplate Jesus but to serve him. Celebration awaits in the future, but now is a time for instruction, response and action.

The voice from heaven speaks before Jesus responds. As was the case with the baptism, the voice describes who Jesus is. With the voice came the cloud that envelops them and leaves them fearful. The cloud symbolism is significant, though its meaning has engendered some controversy. The cloud could indicate God's presence as the heavens descend to the earth. But more likely is the suggestion of the new age's arrival, an age like that which founded the nation of Israel, when God's glory was present and overshadowed the people (especially Ex 40:35 LXX; also Ex 13:21-22; 16:10; 19:16; 24:16; 40:34-38; Oepke 1967:908-9).

The voice speaks of Jesus as my Son, language that recalls Psalm 2:7. Whom I have chosen highlights Jesus' unique, elect status. The wording seems to be a conceptual allusion to Isaiah 42:1: here is God's chosen instrument of deliverance. The third remark is crucial, because it adds to the remark made at the baptism. Listen to him recalls the language of Deuteronomy 18:15. Jesus is a second Moses who brings a new way for God's people. The disciples must listen to this Jesus. Their tendency is to assume they know who Jesus is and what he is about, but as his instruction shows, there are some surprises coming. He is greater than his extremely illustrious witnesses. The disciples need to sit at his feet and learn.

Instantly everything returns to normal. The disciples are so overwhelmed that they remain silent about this event for years. The testimony of 2 Peter 1:16-21 tells us why. Only in light of the resurrection did they come to understand Jesus' majesty and glory. The transfiguration was confirming testimony to the glory of Christ, and the resurrection was the crowning endorsement. Revealed in light, he is the light. With the "exodus" came understanding--but only after much listening. When we are with Jesus, we experience the cloud of glory, if we have ears to hear.

A Failed Miracle and a Call to Listen (9:37-43)

The transfiguration called the disciples to listen to Jesus. The miracle that follows explains why this call was issued. The disciples' failure to heal a possessed boy indicates their failure to trust. The contrast between Jesus' glorious power and the disciples' impotence is significant. Jesus' authority can be trusted, but disciples acting on their own are useless.

This event is the first of several failures the disciples have at the end of this chapter. They will not understand Jesus' passion prediction (vv. 43-45), nor will they understand greatness and cooperation (vv. 46-50). Instincts fail the disciples; they must listen to Jesus.

There is another important lesson in this passage. Even as Jesus turns to face rejection and death, he still overcomes the forces of evil that attempt to bring people down. Listening to Jesus is worth it, because listening to him means triumphing over evil.

The juxtaposition of this event to the transfiguration has always caught the eye of artists. One of Raphael's most famous paintings, The Transfiguration, places these two scenes side by side. The mountaintop experience is followed by an everyday failure to trust. Such an up-and-down spiritual record is often the product of failing to trust God.

Jesus descends from the mountain and encounters a huge crowd. Mark 9:14 notes that there was an ongoing dispute between the disciples and the scribes. Luke lacks such detail and keeps the story simple. A man with an only son is in distress over his child's condition. So he asks for Jesus' aid: "Teacher, I beg you to look at my son, for he is my only child." Only Luke notes that the boy is an only son. The note adds pathos to the scene, because in ancient culture boys were highly prized and only sons were especially precious. The man's family heritage is at stake here. Matthew 17:14-15 says the boy is "moonstruck" and describes symptoms of epilepsy, a disease that ancient Jews viewed with much apprehension (van der Loos 1965:401-5). The disease brought terror because of its associations with darkness. It was this condition that David feigned as having before Saul (1 Sam 21:13). The detailed description of the possession's effects underline the father's terror as he watches his son controlled by forces that seek to destroy the boy. There is hardly a better metaphor in the whole Bible for the effects of evil's presence in one's life. So for the child and the father, emotions run high and the need is great.

The father has sought relief once already: "I begged your disciples to drive it out, but they could not." We can almost hear the disappointment in his words. Jesus is the last chance for this father. The father's "begging" here recalls the earlier request of verse 38. The entreaty is filled with desperation.

Jesus' response makes it clear that something is awry: "O unbelieving and perverse generation, . . . how long shall I stay with you and put up with you?" The rebuke is broad and indicates the futility that imperils the creation because of lack of response to Jesus (Rom 8:18-25). Without him creation runs haywire, going its own way. The hope is that he will reverse its effects one day. Those who refuse to believe live in the same futility. Jesus wants the disciples to learn to trust him and find their way. His rebuke indicts all the disciples, since it is a response to their failure. The description of the generation as perverse has Old Testament roots. The language most closely resembles that of Deuteronomy 32:5, a passage on covenant unfaithfulness (Num 14:27; Deut 32:20; Prov 6:14; Is 59:8). This is a generation that strays due to lack of trust. Such straying calls for much patience on the part of the One who has come to turn humanity onto the path of true life.

Jesus asks that the child be brought to him. Immediately the demon takes hold of the child and tries to seize control, but Jesus issues a rebuke. So the boy returns to his father healed. Jesus' authority and the extent of the reversal of evil's presence emerge before all. They were all amazed at the greatness of God. God is gloriously present in Jesus' acts, but the implication, given Jesus' rebuke, is that such a glorious presence demands trust. Only Jesus has the power to reverse the effects of evil. Jesus may have to be patient with some people's unbelief, but when faith like that of this father appears, evil's defeat becomes possible.

A Second Prediction of Betrayal (9:43-45)

The previous success should not be misunderstood. Rejection still awaits Jesus. So he again predicts his fate. The juxtaposition of success and rejection is important, highlighted as it is by the introduction to these remarks: while everyone was marveling all that Jesus did, he said to his disciples . . . Even though he is the Son of Man, Jesus will be handed over to others, betrayed and rejected. The betrayal's nearness is underscored by the term mellei. It is "about to come." The disciples do not understand the saying. In fact, its significance is concealed from them. And they do not dare to ask about it.

How can the disciples not understand? Matthew 17:23 notes their distress as they hear Jesus' words. That text indicates that the meaning is probably not that they fail to understand the content of what Jesus said. What they fail to grasp is its import. How can the promised one, the recently confessed Messiah, possibly accomplish God's will and be rejected? Is he not to be a glorious, victorious figure? Is he not to bring deliverance? The disciples fail to grasp the answers to questions like these. Their lack of understanding is why they must listen to him. The lessons are just beginning, and some expectations need revision.

On Greatness and Cooperation (9:46-50)

Our world is consumed with issues of status. Titles, degrees, offices and positions affect one's image and self-esteem. We even speak of wearing power suits and power ties to give an official air of status and authority. The last unit of the Galilean ministry section of Luke addresses the issue of status. The synonym of "status" for most people is "power," and its antonym is "being a nothing." But Jesus calls us away from pursuing status and power. Viewed spiritually, the opposite of status is humility and a lack of concern about where one fits on the corporate ladder. Such an attitude is fundamental for the disciple.

Jesus' remarks emerge because of a debate among the disciples about who is at the "top of the table," as the British say. Who are the top dogs among the disciples? There is an intense irony here: as Jesus discusses the Son of Man's approaching rejection, the disciples are consumed by their own discipleship rankings. In response Jesus points to a child, a person with little status in the ancient world. In that world a child was barely seen and not heard at all. In Judaism, where children were held in more respect than in other ancient cultures, it still was often considered a waste of time to teach one under twelve the Torah. In fact, m. `Abot 3:10 reads, "Morning sleep, mid-day wine, chattering with children and tarrying in places where men of common people assemble, destroy a man." Here children and status issues appear side by side. Jesus does not view children as insignificant. For him every person counts. Mark 9:36 notes that this child is small enough for Jesus to take into his arms.

Bringing the child to his side, Jesus says, "Whoever welcomes this little child in my name welcomes me; and whoever welcomes me welcomes the one who sent me. For he who is least among you all--he is the greatest." Jesus' point is that everyone, even the lowest person on the ladder, is important. Receiving a child is like receiving God. Jesus speaks of people in these terms elsewhere (Mt 25:35-45).

In all likelihood the theology behind this statement involves a recognition that every person is made in the image of God and deserves respect for that reason alone. The effect of Jesus' words is to rule out debates over status. Greatness comes from one's status as a human being, as one created by God. Even little children are great. Disciples are to affirm the greatness of all persons; they all have dignity, even those who need to get right with God and deal honestly with sin. Every sinner deserves some respect. No persons are so low on the ladder that they are beyond the reach of divine compassion.

The danger of the pursuit of status is a destructive elitism. Like a cancer, elitism eats into the gospel invitation that is made to all humankind. Cliques and withdrawal into an air of superiority within the church often destroy its ability to draw in those who need Jesus the most. Those in the church who worry about where they rank are thinking too little about how to serve others who need God.

There is another point here. Jesus defines greatness without using explicit comparison to anyone else, as people often measure greatness. Greatness is found in an attitude, humility; it does not require someone else's lack of greatness. All relative scales are removed. Greatness has only one mirror, the reflective eyes of God. He sees greatness in those who do not need to be great to have stature.

The next event brings to the surface yet another error. Another destructive attempt to project greatness is the attempt to limit the right to share in ministry. When the disciples try to stop a man from performing exorcisms in Jesus' name, Jesus tells them they are wrong. The principle is that whoever is not against you is for you. Jesus' point is not that those who are neutral about Jesus are for him; in fact, the man invokes Jesus' name in doing his work. This exorcist is not neutral. Rather, the point is that all disciples are to minister and should be allowed to do so. The disciples who travel with Jesus are not to see themselves as professional ministers who must perform all the tasks of ministry. Rather, all can labor for Jesus and should be encouraged to do so. Ministry is a cooperative venture.

Luke 9

Samaritan Opposition

⁵¹As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem. ⁵²And he sent messengers on ahead, who went into a Samaritan village to get things ready for him; ⁵³but the people there did not welcome him, because he was heading for Jerusalem. ⁵⁴When the disciples James and John saw this, they asked, "Lord, do you want us to call fire down from heaven to destroy them?" ⁵⁵But Jesus turned and rebuked them, ⁵⁶and they went to another village.

The Cost of Following Jesus

⁵⁷As they were walking along the road, a man said to him, "I will follow you wherever you go."
⁵⁸Jesus replied, "Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay his head."
⁵⁹He said to another man, "Follow me."
But the man replied, "Lord, first let me go and bury my father."
⁶⁰Jesus said to him, "Let the dead bury their own dead, but you go and proclaim the kingdom of God."
⁶¹Still another said, "I will follow you, Lord; but first let me go back and say good bye to my family."
⁶²Jesus replied, "No one who puts his hand to the plow and looks back is fit for service in the kingdom of God."

Luke 9:51-62

Explanation:

The journey's initial section concentrates on disciples. After some initial failure by the disciples (9:51-62), success follows in the mission of the seventy-two (10:1-24). In light of such success, Jesus instructs the disciples about the special nature of the time in which they live. It is not a time of judgment but of invitation. It is the hour of decision, and decisions about the disciples' message have everlasting consequences.

Knowing God is a blessing and life's highest priority. But that blessing is not automatic for every individual; it must be consciously entered into by embracing the hope the disciples offer. This period is so special that kings and prophets have longed to share in the blessings that the disciples get to experience through Jesus. To minister with power is exciting, but to know God and his grace is even better.

Rejection in Samaria (9:51-56)

The section opens with the note in verse 51 that Jesus resolutely set out for Jerusalem. The journey begins. It starts as the time approached for him to be taken up to heaven. Imagery of Jesus' fate and destiny appears even in the start to this section. "Setting one's face" to do something is an Old Testament way of speaking about resolve (Gen 31:21; Jer 21:10; 44:12; Lohse 1968:776 n. 45). Jesus is determined to accomplish God's will wherever it leads.

Jesus' path often leads to rejection. The lesson, however, is not rejection's presence but how we respond to it. This short account is unique to Luke. It also is the only passage where Samaritans are portrayed negatively (contrast 10:25-37; 17:11-19). As Jesus heads for Jerusalem, we might think that a change of scenery and an outreach program in a new ethnic area might have more success than earlier efforts. This brief account makes it clear that rejection is not limited to Israel.

In Jewish eyes Samaritans were half-breeds, ethnic traitors, bad guys. When the nation was divided, Samaria was originally a name for the capital of the northern kingdom founded by Omri (1 Kings 16:21-24). Samaritans intermarried with other peoples in the region. They even worshiped at a different site, Mount Gerazim (Jn 4:20-24). Many recognized only the Pentateuch as inspired. Traditionally Jews and Samaritans were hostile to one another. So Jesus' effort to reach out to them is culturally exceptional. It would be like ministering in a cross racial setting today. The reaction might be "What are you doing here?" and "Can you believe he ministers to them?"

Jesus sends messengers ahead to prepare the people for his arrival. Much like an advance public relations team, they were to help plan what would occur when he arrived. But the Samaritans did not welcome him. The explanation is that Jesus' face is set toward Jerusalem. In other words, rejection is his fate. Even though that rejection will occur in the capital of Israel, the Samaritan reaction mirrors that coming reality. The world is not responsive to Jesus; rejection is widespread.

The disciples react with the wish to use their connections and power to launch a retributive strike. James and John ask for the ancient equivalent of nuking the enemy: "Lord, do you want us to call fire down from heaven to destroy them?" The disciples understand the great power they have access to, but the question is whether vindictive use of this power is proper. Is their hostile reaction justified? The request for "fire from above" recalls the ministry of Elijah (2 Kings 1). In their view, surely rejection means instant judgment.

Jesus corrects them. The text does not tell us what he said. In a story that is a little unusual in form, it simply notes that Jesus rebukes them and they move on to the next village. Many Gospel accounts end with a climactic saying of Jesus, a pronouncement that is key to the event in question. Here Jesus' action speaks for itself. There is no saying; rather, the disciples' saying becomes a view to be rejected emphatically. The disciples are not to wield their power as a club of judgment. Vindication from God will come later, as he deals with those who reject him. Warnings can be issued, as in 9:5, 10:13-16 or 17:20-36, but God is giving people time to decide to come to him. So the disciples are to preach the opportunity for salvation. If they are not well received, they are to move on. So having left this Samaritan city, Jesus and the disciples continue their mission in another village.

Acts 8 shows that the disciples eventually returned to this region with some success. Second Peter 3:9 may well be a theological commentary on an event like this: God is patient, wanting all to come to repentance; his judgment waits so that more may have time to come to him.

The Demands of Discipleship (9:57-62)

In the midst of rejection, it becomes crucial to understand the nature of discipleship. The three sayings of these verses stress what discipleship requires. The presence of the kingdom means not instant power and position but rejection by the world. It requires a focused commitment to be a disciple.

The key to this section is the verb follow, which appears in verses 57, 59 and 61. The three examples parallel the threefold call of Elisha by Elijah, except in Luke three different persons are called (2 Kings 2:1-6; L. T. Johnson 1991:162). The three cases are all different. In one case Jesus makes the call (v. 59). In another a disciple offers to follow wherever Jesus goes with no excuses (v. 57). In the third case the disciple has a priority that stands before his desire to follow Jesus (v. 61). The first and third scenes are the only two records of someone offering to follow Jesus. Whatever the approach to discipleship is, the requirement is the same: following Jesus is a priority.

The first volunteer's offer is open-ended; he will go anywhere Jesus goes. Matthew 8:18-19 makes it clear that he is approaching Jesus as a student would approach a rabbi, since Jesus is addressed as "Teacher." Students in Judaism lived with their teachers to learn Torah and see a model of a righteous life. But there is more to discipleship with Jesus than being a student. Jesus' response makes it clear that discipleship is a demanding affair. To follow Jesus is more like following an Old Testament prophet than like studying with a rabbi (Hengel 1981). Jesus, calling himself the Son of Man, says that he has no home. Even foxes and birds have more of a home than Jesus does. Discipleship requires resolve because it means rejection. The premise behind the remark is that disciples will have to follow the same path as the Son of Man. Discipleship requires trusting God in the midst of rejection.

The second scene involves a man who wishes to bury his father before he comes to follow Jesus. Though the request seems reasonable, the potential disciple's premise is that family comes before Jesus. In Judaism, burying family members is a priority (Sirach 38:16; Tobit 4:3-4; 12:12). The request also parallels Elisha's request to Elijah (1 Kings 19:19-21). Jesus, however, represents the arrival of a new, more demanding era. So even carrying out such a burial is insignificant in the face of discipleship. The task must be left for others: "Let the dead bury their own dead."

Jesus' response seems so harsh that some have argued the man's wish is to wait until his father has died and can be buried--something that could take years. But nothing in Jesus' request or the reply suggests such a delay. Jesus' command is heavily rhetorical, since the dead cannot bury anyone. It means either that the spiritually dead should be left to perform this task or that such concern is inconsequential in the face of the call to discipleship. As important as taking care of a family member's death is, it is a lower priority. Either way, Jesus makes it clear the request should not be honored. Even the "best excuse" possible should not get in the way of discipleship.

Instead, the call is to go and proclaim the kingdom of God. This is the responsibility of all disciples. All must be prepared to share the message of God's goodness in Christ. The remark raises questions about the nature of the kingdom. What does such preaching emphasize? The best examples of it, in light of the additional revelation of the cross, are the speeches in Acts. Central to these speeches is the authority of Jesus Christ as Messiah and Lord. He is the mediator of divine blessing and the returning Judge of the living and the dead (Acts 2, 3, 10). Jesus' exercise of authority and rule comes in conjunction with Old Testament promise (Lk 24:43-47).

Though some might wish to distinguish between the kingdom of God and the kingdom of heaven, making the two sets of kingdom texts teach about distinct programs in the plan of God, there is no reason to do so, since parallel texts between the Gospels alternate the terminology in the same saying (for example, Mt 4:17 and Mk 1:15; Mt 13:31-32 and Lk 13:18-19). Apparently "the kingdom of heaven," Matthew's term, and "the kingdom of God" can be exchanged in the same passage and treated as synonyms. The passage in Mark is really significant because there the kingdom of God message is also called "the gospel."

Matthew's and Luke's parable of the mustard seed are important to this discussion because in each case the kingdom is said to come gradually. For those who have argued that the kingdom of God is exclusively future, this is a problem, for when that kingdom comes it will not start out small and then become great as the parable indicates. That future kingdom will be great from the start, set up at Christ's return.

The language about the kingdom's arrival is also crucial, since it shows that what the New Testament means by this term is not the ever-present kingdom of God that is his by right as Creator and that is affirmed as present even in the Old Testament (Ps 145:10-13). Rather, this kingdom is the promised redeeming kingdom of God, where he restores his rule and delivers people from a fallen creation. Such a redeeming kingdom, whose authority and blessing reaches into all nations, is what Old Testament saints anticipated as far back as God's promise to Abraham to bless the world through the patriarch's seed (Gen 12:1-3), even though they believed that in one sense God ruled over all nations already.

If we are to make a distinction in kingdom terminology, we could do so between the concepts of the always-existing kingdom of God and the promised kingdom of God as seen in the Old Testament. But when the New Testament uses kingdom terminology (especially with either nearness, preaching or arrival terminology), it speaks of the kingdom of promise and the program associated with it, a kingdom that did not exist in the Old Testament and was anticipated to come by the saints of old.

Jesus' rulership ultimately involves both material and spiritual elements, as the hymn of Zechariah shows (Lk 1:67-79; Bock 1993). Both elements are always present, whether one is considering Jesus' first coming, his rule from heaven or his rule upon his return. Kingship involves a ruler, a reign and a realm. The presence of God's reign means that regal prerogatives are exercised, so that promised blessings like the Spirit are mediated to those who join themselves to the Messiah (3:15-18; Acts 2:16-41). To reign is to exercise authority over salvation, not just total authority over the total creation as Christ will do at the end. The authority can be present in a variety of ways; some of it can be exercised now and the rest of it at a later time. To save and form a people is one exercise of authority, while to judge is another.

Obviously God exercises his rule through Jesus. The realm of Jesus' current authority is primarily the new community that he is forming (Eph 1:15-23), but ultimately Jesus has claims on all humanity (Col 1:15-20). When he returns he will complete the rest of the promise as described in the Old Testament (Acts 3:18-22). The main prerogatives Jesus exercises now involve the privileges of citizenship in the new community, marked by the distribution of the Spirit (Acts 10:42-43; Eph 4:7-16; Col 1:12-14). In fact, the Spirit's presence itself is the sign of victory and authority, as Acts 2:30-36 and Ephesians 4:7-16 make clear. Future prerogatives include the right to judge humanity (Acts 10:34-43; 17:31).

It is because Jesus is central to God's ruling activity that discipleship in following him is such a priority. To preach the kingdom is to preach the benefits that God has made available because Jesus the Messiah has come.

The third scene involves a request to tell the family goodbye. Again, the request parallels Elisha's response to Elijah's call (1 Kings 19:19-20). Jesus' response provides yet another contrast to Old Testament example. The premise again is concern for family. Nevertheless, Jesus interprets the request as a desire to hang on to the old life. This too is emphatically rejected, with a warning that turning back from the task is showing oneself unworthy of discipleship. The disciple's hand is to stay at the plow. The remark makes great sense in a Palestinian setting, since the land there is rocky. The person who looked back while plowing would not furrow a straight row for crops. Jesus' point is that discipleship takes focus.

Only Luke quotes this symbolism of the plow, a detail that stresses the disciple's commitment. Disciples cannot back off from the task. Discipleship is not a second job, a moonlighting task, an ice-cream social or a hobby. It is the product of God's calling and should be pursued with appropriate seriousness.

Luke 10


Jesus Sends Out the Seventy-two

¹After this the Lord appointed seventy-two others and sent them two by two ahead of him to every town and place where he was about to go. ²He told them, "The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. ³Go! I am sending you out like lambs among wolves. ⁴Do not take a purse or bag or sandals; and do not greet anyone on the road.
⁵"When you enter a house, first say, 'Peace to this house.' ⁶If a man of peace is there, your peace will rest on him; if not, it will return to you. ⁷Stay in that house, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house.
⁸"When you enter a town and are welcomed, eat what is set before you. ⁹Heal the sick who are there and tell them, 'The kingdom of God is near you.' ¹⁰But when you enter a town and are not welcomed, go into its streets and say, ¹¹'Even the dust of your town that sticks to our feet we wipe off against you. Yet be sure of this: The kingdom of God is near.' ¹²I tell you, it will be more bearable on that day for Sodom than for that town.
¹³"Woe to you, Korazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. ¹⁴But it will be more bearable for Tyre and Sidon at the judgment than for you. ¹⁵And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths.
¹⁶"He who listens to you listens to me; he who rejects you rejects me; but he who rejects me rejects him who sent me."
¹⁷The seventy-two returned with joy and said, "Lord, even the demons submit to us in your name."
¹⁸He replied, "I saw Satan fall like lightning from heaven. ¹⁹I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. ²⁰However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven."
²¹At that time Jesus, full of joy through the Holy Spirit, said, "I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was your good pleasure.
²²"All things have been committed to me by my Father. No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal him."
²³Then he turned to his disciples and said privately, "Blessed are the eyes that see what you see. ²⁴For I tell you that many prophets and kings wanted to see what you see but did not see it, and to hear what you hear but did not hear it."

Luke 10:1-24

Explanation:

The Blessing of Decision: Privilege, Mission and Commitment con't. (10:1-10:24)

The Mission of the Seventy-two (10:1-24)

The ministry of proclamation is not limited to the Twelve. In 9:1-6 they were sent out on a mission to preach the kingdom, but now a larger group of seventy-two is sent. Jesus does not limit ministry to a select few (see 9:49-50, 60-61). Disciples are called to preach the hope of the kingdom. Luke 22:35 refers back to these instructions when Jesus is addressing the Twelve at the Last Supper. So it appears that the Twelve are part of the seventy-two. They travel two by two to prepare different towns for Jesus' arrival. It is clear from what Jesus says that the task ahead of them is large. There will be rejection, but they can also anticipate a large harvest.

Jesus' concept of ministry does not limit it to a professional level. Everyone is called to represent him. The epistles make it clear that gifts vary and various functions allow a diversity of ministry within the body, but everyone is gifted to contribute to the ministry of the community (Rom 12:3-8; 1 Cor 12; Eph 4:1-16). Jesus had an inner circle, but the call of ministry was not theirs alone. This is a major lesson of the mission, but it is only one of many.

Another major concept is that mission occurs in the context of prayer and God's sovereignty. Jesus argues that a ripe harvest is ready for the reaping, but few servants are ready to gather the grain. The association of conversion with agricultural imagery is common (Lk 8:10-15; Jn 4:31-38; Rom 11:16-24; 1 Cor 3:6-7; 1QS 8:5-6; CD 1:7; 1QH 8:4-11; Odes of Solomon 38:17-21; in the Old Testament, Is 27:11-12; Hos 6:11; Joel 3:13). This picture balances out the warnings of rejection that have been prevalent since 9:21. The prayer for more workers links mission and conversion with expansion of the pool of laborers. The assumption is that with conversion come disciples who are ready to share the good news. By asking for more laborers, they are asking for the mission's success.

There is another key point involved in asking God for laborers. Workers need not be coerced into labor; God is to supply them. Jesus calls us to express trust that God will supply additional help for the field. This is why God is called the Lord of the harvest. He is the one who will send out workers (v. 2).

In an age when marketing and public relations strategies often determine how the gospel is shared, Luke provides a needed reminder of God's lordship over the process of conversion. The gospel is not a consumer-oriented product. The consumer is not always right. Of course knowing one's audience is important, as is being sensitive in framing the gospel's presentation. Acts 17:16-34 shows Paul being sensitive to such concerns. But sometimes the gospel is inherently offensive, because it deals with the need to turn to God and understand the debt that sin produces before God. It means admitting to wrongs. Nevertheless, God is at work to change and open up hearts. The disciples' responsibility is to preach and pray, and the results are God's concern.

The difficulty of this ministry means that these disciples should see themselves as lambs among wolves. The Samaritan mission of 9:51-56 illustrates the saying. Disciples minister under duress and rejection. They are vulnerable like lambs before a ravenous wolf. Yet despite the risk, they minister. This image is also present in Judaic writings. Psalms of Solomon 8:23 reads, "God was proven right in his condemnation of the nations of the earth, and the devout of God are like innocent lambs among them." In the same book 8:30 reads, "Do not neglect us, our God, lest the Gentiles devour us as if there is no redeemer." Lambs are a figure for God's people. The world is sometimes hostile to them, but that does not mean disciples have the right to withdraw. Proclamation assumes engagement and service. To run and hide from our neighbors or to wall ourselves off into enclaves is to disobey God's call to mission.

The dangerous nature of the disciples' mission means that they must travel light (see discussion of 9:1-6). They should not be weighted down with numerous provisions. Just as God supplies those who will respond, he also will provide for them. There is to be no purse or bag or sandals. They are not to greet anyone on the road. The mission's urgency and the disciples' lack of attachment to earthly concerns are evident in how they travel. Ministry is the priority. God has supplied others with provision to care for them. This group of traveling ministers is "professional" in the sense that other disciples will receive them and meet their material needs. The labor of such traveling, ministering saints is worthy of material support from those who receive their ministry (v. 7). Believers are to provide adequate support for those who minister full time.

As the disciples travel, they are to stay in one place, not run from house to house in a frenzy. The offer of blessing, "Peace to this house," involves the invocation of God's goodwill (von Rad 1964:402, 406; Foerster 1964b:413; m. `Abot 4:15). It is like saying, "God be with you." The invocation is not a trivial matter, since the blessing of God's presence can enter or depart. If the disciples are welcomed, it is as if their hosts have welcomed God himself; if not, then blessing retreats from the home (Mt 25:31-46 is similar in tone). Those who serve as hosts will feed them and give them lodging. There is no charge for lodging, because laborers should be paid for their ministry (1 Cor 9:7-14). The Old Testament and Jewish tradition stated the same point negatively by noting how wrong it was to withhold such payment (Lev 19:13; Deut 24:14-15; Sirach 34:22; Tobit 4:14-15). The disciples are to eat and drink whatever is put before them.

Their ministry is proclamation and service. They are to heal the sick in the village and proclaim the nearness of God's kingdom. Since they are commanded to heal, authority is being given to these witnesses like that given in 9:1-6. The ministry of healing includes both the disciples' service and the true healing that comes through their preached message of God's deliverance. Jesus provides commentary on such healing ministry in 11:14-23.

In the New Testament, those who have such gifts are able to heal almost as a matter of course. The only failed healing in the New Testament is the failed exorcism that comes after the transfiguration (9:37-43), though in some locales healings were restricted because of unbelief (Mk 6:5). For healing to be a gift, it needs to happen with high consistency. This ability should be distinguished from God's sovereign acts of healing, which God's people should seek vigorously, trusting his sovereign judgment.

These disciples appear to have been given authority that was unique to this initial period of gospel proclamation, but to say that does not entail a denial that God can heal today. The Christian discussion over healing does not center on questions of God's capability or sovereignty, whether God heals today or whether the Spirit is active today. The question is whether gifts of healing are present today. A genuine gift of healing should evidence a level of consistency like that of the New Testament gifted healers.

Those who claim to possess the gift today or to have seen it exercised do not testify to consistent healing rates. I remember hearing one prominent believer, who claimed access to such gifts, say that he had seen a healing rate of about 2 percent among the very serious conditions he had prayed for. This rate is similar to what I myself have experienced with no claim to a special healing gift. To argue that healing gifts continue, but that the rate of healing today differs significantly from that of the first century, is inconsistent. "Gifts" that are highly inconsistent are probably not full-fledged gifts.

God can and does heal. Healing can and should be prayed for, as James 5:13-18 suggests. A few successes, however, do not indicate that the gift of healing or of exorcism is present. Those few successes do remind us that God is active and sovereign. Without seeking to split hairs, I suggest that the difference is important and worthy of reflection. We can agree that a sovereign God is active and present without confusing his activity with the bestowal of a spiritual gift.

But one more word of caution. Believers today should discuss these issues calmly. In Scotland years ago, a charismatic brother and I shared responsibility for a Bible study in which we agreed not to make our differences on this topic an issue. We worked harmoniously for three years. We had vigorous discussions in private and also covered the topic when others raised it in our study. We were committed to honor each other and to represent our differences fairly as we humbly argued for the truth as we saw it. Though an individual community may have to decide what its practice and doctrinal approach to healing will be, all believers should work hard to respect and understand one another's point of view.

When the disciples gave evidence of God's nearness through healing, they were also to proclaim the kingdom's nearness (a definition of the kingdom is given in the commentary on 9:57-62). Luke 10:11 raises a question: if the kingdom is near, does this mean it approaches or it arrives? In the Lukan context the key is not the term near but the preposition associated with being near, upon (epi). The idiom present here is like Daniel 4:24, 28 (Theodotion), where the arrival of a given time is the issue. The preposition is spatial and looks not just to approach but also to arrival. The point is that the healings evidence the presence of God's rule. The disciples proclaim a special time of divine activity. Luke 10:17-18 confirms this picture with its image of Satan's fall.

To say the kingdom has arrived is not to say that everything associated with it has come. It is clear from texts like Acts 1:6-8 and 3:18-22 that more is expected in the kingdom program. Proclamation and healing form a verbal, pictorial union of word and deed that evidence the truth of the disciples' message. Such a mixture of word and deed is also a powerful testimony today, even when the deed is an act of compassion rather than a miracle. When we proclaim God's love and show God's compassion concretely, the word takes on a dimension it otherwise might lack.

When rejection occurs, the stakes of refusal are also to be made clear. To shake off the dust . . . that sticks to our feet is to declare a separation between the city and God (9:5; Acts 13:51; 18:6). The rejection stands in testimony against those who reject. The symbolic act of departing the city, including leaving its dust behind, shows that the city stands alone before God. It must answer for its actions. To reject God and then have to face him is a fearful thing. The cities that reject the message are warned that the kingdom came near, but opportunity was missed. Only accountability remains. The invocation of a more tolerable judgment for Sodom indicates just how serious that rejection is, since Sodom is one of the ancient Scripture's most wicked cities. It was turned to dust by God's judgment against sin.

The disciples' mission reveals basic choices. The kingdom of God is not a trivial subject. Their preaching about it has serious benefits and consequences. The preaching of that message today carries precisely the same significance. The series of woes against Korazin, Bethsaida and Capernaum show how seriously Jesus takes their mission. Tyre and Sidon, two cities whose reputation rivals that of Sodom, will come out better in judgment than these Galilean cities (Is 23; Jer 25:22; 47:4; Ezek 26:3--28:24; Joel 3:4-8; Amos 1:9-10). Those sinful cities would have repented, as evidenced by their willingness to sit in sackcloth and ashes (1 Kings 20:31-32; 2 Kings 19:1; 1 Chron 21:16; Neh 9:1; Esther 4:1-3; Joel 1:13; Amos 8:10). The sackcloth would have been made of animal's hair, usually that of a goat. What Jesus' remarks mean is that these cities stand at the bottom of the list, subject to God's harshest judgment. Lest there be doubt about the reality of the judgment to come, Jesus says to Capernaum that it will go down to the depths. To reject the message of the kingdom is to face the judgment of rejection by the God who offers that kingdom. The woes' seriousness is underlined when Jesus says, "He who listens to you listens to me; he who rejects you rejects me; but he who rejects me rejects him who sent me." The disciples represent him; the messenger cannot be separated from the One who stands at the center of the message.

When the disciples return from their mission, they are thrilled at the power they possess--"Even the demons submit to us in your name." Jesus' response to them shows yet again why the disciples must "listen to him" (9:35). Their excitement is understandable, but they must be careful to be excited about the right things.

Jesus does pause to respond to their observation about demons by giving a verbal picture of their fall. His words suggest the language of Isaiah 14:12. Jesus' report of the observation suggests that their ministry represents the defeat of Satan, the archaccuser (Oepke 1965:213). In Judaism and in later rabbinics, Satan's end was associated with Messiah's arrival (1 Enoch 55:4; Jubilees 23:29; Testament of Simeon 6:6; Testament of Judah 25:3). The New Testament often portrays the cross or the Second Coming as such a turning point (Jn 12:31-32; Col 2:14-15; Rev 12:10-12; in two final, future rebellions, Rev 20:1-3, 7-10). Luke 11:20-23 also puts the defeat in terms of events in Jesus' first coming. Of course, all these points in Jesus' career contribute to Satan's defeat. These are not either-or options, but both-and. In fact, the following remarks in verse 19 underscore the connection.

Jesus proclaims the disciples' authority over serpents and scorpions, creatures that symbolize the presence of Satan (on Satan as enemy, Foerster 1964d:813-14; Grundmann 1965:400; Foerster 1967:579; 2 Cor 11:3; Testament of Dan 6:1-4; 3 Baruch 13:1-3). Here Jesus is not endorsing snake handling but stating that the disciples now possess the power to resist Satan. Nothing will harm them. Jesus makes this last statement very emphatically, since the Greek term ouden ("nothing") is in the emphatic position and the emphatic Greek particles ou me ("shall not") are used.

Despite all this, Jesus urges the disciples to see that their power is not the major blessing. They should rejoice not so much because evil forces are subject to them, but because their names are written in heaven. The real blessing is to possess life and be enrolled among heaven's permanent citizens. Here is the source of constant joy. The present imperative for rejoice (chairete) in verse 20 indicates that they should constantly rejoice in the fact that the great census of God contains their names. Jesus alludes to the "book of life" here (Ex 32:32; Ps 69:28; Is 4:3; Dan 7:10; 12:1; Phil 4:3; Rev 3:5; 20:12, 15; 21:27; Schrenk 1964a:619-20; Traub 1967:532 n. 295). Ministry with God is a privilege, and access to God's power is exciting, but the real cause of joy is that we have true and everlasting life before God.

The mission completed, Jesus turns to his heavenly Father and rejoices, underlining the point he has just made. His gratitude and joy are for the Father's sovereign choice to reveal himself to little children (1 Cor 1:25-31). As at the beginning of the mission, God's guiding hand is emphasized. The sovereign God did not seek out intellectuals (the wise and learned) but the humble. This was his good pleasure, his gracious will. He honors those who rely on him, not on their own faculties.

But God is not working alone. He and Jesus are intimately linked. In words reminiscent of those reported in the Gospel of John, Jesus says, "All things have been committed to me by my Father. No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal him." Now the Father's sovereignty is tied to the Son. They share authority. What God has put together, no human being can separate. This is why the kingdom message from Jesus should be taken so seriously. To hear Jesus' voice is to hear the authority of the Father. To deal with God, one must deal with Jesus.

The theme of rejoicing continues as Jesus turns back to the disciples and blesses them. They should feel happy and honored because they are seeing things that the prophets and kings longed to see (1 Pet 1:10-12). This passage emphasizes that what Jesus is doing is what the saints of the Old Testament had hoped to see. Many great saints of the old era did not get to experience the blessing, but Jesus' disciples are blessed to be a part of this new era. The statement recalls 7:28: the lowest person in the kingdom is higher than the greatest prophet of the old era.

Sometimes we think how great it would have been to see Moses perform miracles before Pharaoh or watch Elijah defeat the prophets of Baal at Mount Carmel. Jesus says that the situation is in fact the exact reverse--they long to see what we experience, because to know God and life through Jesus is what they had wished to experience all along. In effect, Jesus says, "Count your blessings, for they are many and have been desired for centuries."

Considering the mission as a whole, four points stand out: (1) God is sovereign, and that sovereignty includes the central role of Jesus. (2) Disciples are to serve God in dependence, resting in his provision. (3) The stakes in the gospel message are high, since blessing or divine rejection rides on how one responds. (4) More important than power is the honor of possessing life with God. Such blessing is cause for joy. The great saints of the Old Testament appreciate the unique blessing that belongs to disciples. So we should never take for granted what others longed to have.

Luke 10


The Parable of the Good Samaritan

²⁵On one occasion an expert in the law stood up to test Jesus. "Teacher," he asked, "what must I do to inherit eternal life?"
²⁶"What is written in the Law?" he replied. "How do you read it?"
²⁷He answered: " 'Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind'; and, 'Love your neighbor as yourself.'"
²⁸"You have answered correctly," Jesus replied. "Do this and you will live."
²⁹But he wanted to justify himself, so he asked Jesus, "And who is my neighbor?"
³⁰In reply Jesus said: "A man was going down from Jerusalem to Jericho, when he fell into the hands of robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. ³¹A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. ³²So too, a Levite, when he came to the place and saw him, passed by on the other side. ³³But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. ³⁴He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, took him to an inn and took care of him. ³⁵The next day he took out two silver coins and gave them to the innkeeper. 'Look after him,' he said, 'and when I return, I will reimburse you for any extra expense you may have.'
³⁶"Which of these three do you think was a neighbor to the man who fell into the hands of robbers?"
³⁷The expert in the law replied, "The one who had mercy on him."
Jesus told him, "Go and do likewise."

At the Home of Martha and Mary

³⁸As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. ³⁹She had a sister called Mary, who sat at the Lord's feet listening to what he said. ⁴⁰But Martha was distracted by all the preparations that had to be made. She came to him and asked, "Lord, don't you care that my sister has left me to do the work by myself? Tell her to help me!"
⁴¹"Martha, Martha," the Lord answered, "you are worried and upset about many things, ⁴²but only one thing is needed. Mary has chosen what is better, and it will not be taken away from her."

Luke 10:25-42

Explanation:

Now Luke turns from mission and discipleship to basic attitudes the disciple is to possess. In a series of three passages he addresses attitudes toward neighbor, spending time with Jesus and prayer to God. The grouping is important. It suggests connections among the various relationships. How we respond to our neighbor and how we walk with God are connected; in fact, both Jesus and the lawyer connect the two concepts in Luke 10:27-28. Ethics is not an abstract question of options in a particular situation; it is a matter of character developed through a walk with God and a focus on Jesus.

The Parable of the Good Samaritan (10:25-37)

One of the most abstract, but important, questions we can wrestle with is the goal of life. Humankind has struggled with this question throughout its history. During my first year at university, I took a course called "The Nature of Man," which devoted an entire semester to this question. We studied and discussed what the great minds in history had said about the purpose of life. I was an agnostic at the time, and it was a fascinating journey. Many people engage in such a quest whether they have religious interests or not. Most of us sense that power and possessions are really meaningless life goals. Surely there is something more.

In this passage a theist asks Jesus how one can inherit eternal life. This Jewish lawyer knows that God exists and that he is accountable to that God, so his question is particularly focused: "Teacher, what must I do to inherit eternal life?" If God exists, then the goal of life must be related to his purpose for us. The terminology of the question is unique to New Testament time, but it has a rich background, since the Bible speaks of inheritance in many ways (Mt 19:29; Mk 10:17; Tit 3:7; 1 Pet 3:7; L. T. Johnson 1991:172; Bultmann 1964a:864 n. 274). In the Old Testament one could inherit the land (Gen 28:4; Deut 1:8; 2:12; 4:1). Or one might speak of the Lord as one's inheritance (Ps 15:5 LXX). Mention is made of an "eternal inheritance," but its nature is not specified in the context (Ps 36:18 LXX). Daniel 12:2 speaks of the just who will rise to eternal life.

The lawyer seems focused on this last possibility. He assumes that he must do something to gain life everlasting. In effect he asks how he can be sure to participate in and be blessed at the resurrection of the dead. Jewish scribes would have great interest in such questions, not only for personal reasons but because they were interested in interpreting the law for the community.

The lawyer's question seems to assume that he must earn such a reward, though when Jesus probes him we see that he knows that works are not the issue. Jesus calls for reflection on the law, asking, "What is written in the Law? How do you read it?" He is asking for scriptural support.

The lawyer responds well (v. 28) by citing Deuteronomy 6:5, a text that has become known as the "great commandment": "Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind"; and, "Love your neighbor as yourself." This text could well be called "the law of love." The reply shows that the issue is not action per se but the heart. Do I love God fully? That is the starting point. Everything else grows out from that relationship.

This is a relationship of trust and devotion, a truth that lies at the heart of Jesus' reply and explains why Jesus' approval is not an endorsement of works righteousness. When Jesus says, "Do this and you will live," he is saying that relationship to God is what gives life. The chief end of humankind is to love God wholly. We were designed to love; but to love well, we must love the right person. Here is the definition of life that brings life. And the product of our love for God will be a regard for others made in his image, those whom God has placed next to us as neighbors. The New Testament often connects one's relationship to God to one's response to others (Mt 5:43; 19:19; Jn 13:34-35; 15:8-12; Gal 5:14; Col 1:3-5; 1 Thess 1:1; Philem 6; Jas 2:8; 1 Pet 2:17; 1 Jn 4:11). To respond to the law means to love God. To live by the Spirit means to love and do righteousness (Rom 8:1-11).

The lawyer is confused, even though his answer is correct, because he still thinks that eternal life is earned rather than received in the context of a love relationship with God. It is also important to set this discussion in its context. Jesus has just said that to know the Father one must know the Son (vv. 21-24). So to love the Father will also mean to love Jesus. If Jesus brings the kingdom message, then he must be heeded as well. This is why 1 Corinthians 2:9 describes believers in Christ as those who love God.

But the lawyer latches on to the second part of the reply about one's neighbor. Exactly where does his responsibility fall? Does it have limits? Luke is clear that the lawyer has not understood the thrust of Jesus' reply, for he notes that the lawyer is seeking to justify himself by his next question. The question Who is my neighbor? is really an attempt to limit who one's neighbor might be. In ancient culture, as today, such limits might have run along ethnic lines. There was a category of "nonneighbor," and the lawyer is seeking Jesus' endorsement of that concept. In contemporary terms, any of various forms of racism may underlie the scribe's question: there are neighbors, "my folk," and then there are the rest, "them." Perhaps the lawyer could appeal to a text like Leviticus 19:16 for support: my concern is for "my people."

Jesus' reply not only challenges the premise but brings a shocking surprise: each of us is to be a neighbor and realize that neighbors can come from surprising places. Jesus' words reflect Leviticus 19:33-34: even "sojourners" deserve love. In addition, the ethic of Hosea 6:6 seems reflected here.

The original impact of the parable of the good Samaritan is generally lost today. After centuries of good biblical public relations, our understanding of a Samaritan as a positive figure is almost a cultural given. But in the original setting, to a Jewish scribe a Samaritan would have been the exact opposite, a notorious "bad guy" and traitor (see discussion on 9:51-56 above). That is an important emotive element to remember as we proceed through this parable. The hero is a bad guy. Culturally he is the last person we would expect to be hailed as an exemplary neighbor.

In fact, the parable turns the whole question around. The lawyer asks who his neighbor is in the hope that some people are not. Jesus replies, "Just be a neighbor whenever you are needed, and realize that neighbors can come from surprising places."

The story builds on a common situation, a seventeen-mile journey on the Jericho-to-Jerusalem road. This rocky thoroughfare was lined with caves that made good hideouts for robbers and bandits. The road was notoriously dangerous, the ancient equivalent to the inner city late at night. Josephus notes how some took weapons to protect themselves as they traveled this road and others like it (Jewish Wars 2.8.4 125).

In Jesus' story, a man is overcome by a band of robbers and left on the road to die. As he lies there, his life passes before him. Then a priest comes down the road. The expectation culturally would be relief: "Surely help is on the way now." Luke's statement that the priest appeared "by chance" (Greek) suggests a note of hope that fortune has smiled on the wounded man. The NIV renders this A priest happened to be going down the same road. But the priest does not stop. Rather, he crosses to the other side and keeps going. The detail about crossing the road is no accident. It is a brilliant use of literary space: the priest gets as far away as possible from the wounded man as he passes by.

A Levite, another potential source of aid, arrives on the scene. As one who served in the temple, he will surely have compassion, stop and render aid. But when he sees the man, he also crosses to the other side of the road and keeps on moving. So two men of similar Jewish background have failed to render aid. They have failed to be neighbors.

Interpreters speculate as to why they refuse to help. Do they fear being jumped themselves? Do they fear being rendered unclean? The text gives us no reason. As is often the case, the bother and discomfort of helping have kept the man dying on the road. Getting involved is costly, and for many the investment is too high. But to refuse to help is moral failure.

But now another traveler comes on the scene. In Greek the text highlights this man's arrival by placing his ethnic identity, a Samaritan, at the front of the description. The scribe hearing Jesus tell the story must be thinking, "There will be no help from this half-breed." But as often happens in Jesus' parables, a twist on cultural expectations yields this story's major point: the despised schismatic will be the model of neighborliness. Maybe "enemies" can love God and be examples.

Jesus focuses his language now. In as many words as he used to describe the activity of the two Jewish leaders, he details all the Samaritan does to save the man--six actions in all. He comes up to the man, binds his wounds, anoints him with oil to comfort him, loads him on his mule, takes him to an inn and cares for him, even paying for his whole stay. In fact, given the amount the Samaritan leaves with the innkeeper, the injured man probably has about three and a half weeks to recover if he needs it, since the going inn rate was one-twelfth of a denarius and two denarii was two days' wages.

Jesus' question to close the story requires no brilliant reply: "Which of these three do you think was a neighbor to the man who fell into the hands of robbers?"

The lawyer knows, but he cannot even bring himself to mention the man's race. The lawyer is choosy about his neighbors. He does not understand the call of God. Nevertheless, he answers, "The one who had mercy on him."

This reply is correct, so Jesus simply says, "Go and do likewise." Jesus' point is, Simply be a neighbor. Do not rule out certain people as neighbors. And his parable makes the point emphatically by providing a model from a group the lawyer had probably excluded as possible neighbors.

To love God means to show mercy to those in need. An authentic life is found in serving God and caring for others. This is a central tenet of discipleship. Here human beings fulfill their created role--to love God and be a neighbor to others by meeting their needs. Neighbors are not determined by race, creed or gender; neighbors consist of anyone in need made in the image of God.

Looking to Jesus: Mary and Martha (10:38-42)

Balancing work and reflection is tricky. Most people in Western cultures are forced to live harried lives. Often their full schedules are full of "good" activity, labor that has merit. One of the demands of a full schedule is that the activity be prioritized. Some things come high on the list; others must wait. Sometimes priorities have to be shuffled at the last minute to meet needs. The account of Martha and Mary is about such priorities, especially when the options are good ones.

This short passage is capable of being misread in a couple of ways (Alexander 1992:167-86). First, it is not about women; it is a passage on discipleship. Its point is not that women can get too easily caught up in the busy work of keeping the home. What is said to Martha about Mary would be equally true if Mary were male or even a child. The fact that two women dominate the story would have been shocking in the first-century context, where men often dismissed women as marginal, but the account is designed to make a point about all disciples. Second, the point is not that activity like Martha's is bad. The choice Jesus discusses with Martha is between something that is good and something that is better. Life is full of tough choices, and Jesus is stressing the relative merits of good activities here. For conscientious people, such choices are often the most difficult and anxiety-filled.

Martha receives Jesus at her home as he travels from one village to another. John 11:1, 18 and 12:1 tell us that this home was in Bethany, so Jesus appears to be a few miles outside Jerusalem when this encounter occurs. This is one of several meal scenes Luke will narrate. Besides the host and the teacher, the other protagonist is the host's sister, Mary, who sits at the Lord's feet listening to what he said. This is reminiscent of the Jewish saying in m. `Abot 1:4: "Let your house be a meeting house for the Sages and sit amidst the dust of their feet and drink in their words with thirst."

Just as the Samaritan's activity in the previous parable was surprising, so is this portrait of these women with Jesus. Why would a teacher spend time teaching only women? In the first-century culture the question would be inevitable. The fact that Jesus commends Mary and has a meal with Martha shows that Jesus is concerned about all people.

Martha is not comfortable with Mary's approach to Jesus' visit, since she could use another hand in the kitchen. She requests Jesus' aid: "Lord, don't you care that my sister has left me to do the work by myself? Tell her to help me." We know that Martha's viewpoint is questionable not only because of Jesus' reply but also because the text says she makes the comment while being distracted by all the preparations. In fact, in Greek she asks the question in such a way that the Lord is expected to give a positive answer (note the particle ou). The Lord does care, and Martha fully expects him to tell Mary to get up and help.

But as is often the case when Jesus is asked to settle a dispute, he refuses to side with the one who asks that things be decided in a particular way (compare Lk 12:13; Jn 8:4-7). Yet he responds tenderly and instructs in the process. The double address "Martha, Martha" indicates the presence of caring emotion, as such an address does elsewhere (6:46; 8:24; 13:34; 22:31). Jesus questions her not because of her activity but because of her attitude about it: "You are worried and upset about many things." By comparing what she is doing to what Mary is doing, she has injected unnecessary anxiety into the visit. "Only one thing is needed." With this remark Jesus sets priorities. "Mary has chosen what is better, and it will not be taken away from her."

Jesus commends the hearing of the word at his feet. To take time out to relate to Jesus is important. The language of the passage recalls Deuteronomy 8:3 (Wall 1989:19-35). In a sense Mary is preparing to partake in the "right meal" (Deut 6:1-8). What she has done by sitting at Jesus' feet will remain with her. This meal will last. Jesus is not so much condemning Martha's activity as commending Mary's. He is saying that her priorities are in order. To disciples Jesus says, "Sit at my feet and devour my teaching. There is no more important meal."

Luke 11


Jesus' Teaching on Prayer

¹One day Jesus was praying in a certain place. When he finished, one of his disciples said to him, "Lord, teach us to pray, just as John taught his disciples."
²He said to them, "When you pray, say:
   " 'Father,
   hallowed be your name,
   your kingdom come.
    ³Give us each day our daily bread.
    ⁴Forgive us our sins,
       for we also forgive everyone who sins against us.
   And lead us not into temptation.' "
⁵Then he said to them, "Suppose one of you has a friend, and he goes to him at midnight and says, 'Friend, lend me three loaves of bread, ⁶because a friend of mine on a journey has come to me, and I have nothing to set before him.'
⁷"Then the one inside answers, 'Don't bother me. The door is already locked, and my children are with me in bed. I can't get up and give you anything.' ⁸I tell you, though he will not get up and give him the bread because he is his friend, yet because of the man's boldness he will get up and give him as much as he needs.
⁹"So I say to you: Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. ¹⁰For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.
¹¹"Which of you fathers, if your son asks for a fish, will give him a snake instead? ¹²Or if he asks for an egg, will give him a scorpion? ¹³If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!"

Luke 11:1-13

Explanation:

Looking to God: A Call to Pray (11:1-13)

As this section has already shown, discipleship involves concern for one's neighbor and attention to Jesus. As we move "from earth up," the last central focus of discipleship is looking to God. Here the stress is on prayer and the attitude we bring to the Father in prayer. God's gift of the Spirit is also highlighted as Luke gives us a version of the Lord's Prayer, as well as a brief parable and exhortation to pray.

As we look at the setting for the Lord's Prayer, a very important point emerges. The prayer is really poorly named, at least in its Lukan setting. Here the prayer is the direct result of a request from the disciples to be given a community prayer such as John the Baptist's community has. Such community prayers were not unusual. The Jews had the Eighteen Benedictions, and the disciples' remarks make it clear that John also had a community prayer. The Qumran community had numerous hymns and prayers (1Q34; 4Q507-9). This makes the Lord's Prayer really "the Disciples' Prayer." It was given to exemplify the attitude of dependence that Jesus' disciples should have.

The disciples' request also reflects the independent identity they were developing as they followed Jesus. The more they followed Jesus the more they realized that he was forming a new community, a distinct expression of Jewish hope. So they wanted to know how to pray to mark their distinctiveness. This is the only time in Jesus' ministry that there is a request for instruction on prayer.

The communal emphasis is seen even at the prayer's start, Father. In fact, even in introducing the prayer as a call to the Father, Jesus does it with a pronoun reminiscent of the Southern U.S. idiom "you all": when you [plural] pray, say . . . As disciples come before the Father, they are to affirm their unity and share a sense of family. This communal character laid a solid groundwork for the liturgical use of the Lord's Prayer. The communal perspective reflected in the prayer is difficult to appreciate today in a highly individualized society. But community before God, even sharing the same goals in intercession, is a major part of discipleship.

A second major theme is to be found in the prayer's content. The prayer does not use an individualized checklist of specific wants and needs as we often hear at prayer meetings. The prayer is focused like a laser beam on expressing a dependent approach to God, on the quality of the community's life with him. It expresses a desire for holiness, for God's ruling presence, for a life of forgiveness, and it recognizes that provision and spiritual protection come from God. It asks God to work on the heart and seeks to be submissive to his will.

The prayer's structure is simple: one address, two statements and three requests. The ABCs of discipleship are reflected in its content.

The address of God as Father is important, since it focuses on the relationship God has with his children. The expression goes back to the Aramaic abba, which combines respect for the father's authority with a sense of intimacy. The term has often been misinterpreted as meaning "Daddy," but the ancient evidence for this does not exist (Barr 1988:28-47; for a critical evaluation of Barr's challenge to this standard reading, Witherington 1990:217-18). Jesus' introduction of such intimacy in prayer is perhaps not entirely unprecedented in Judaism, but it certainly is unusual in the context of prayer (Sirach 23:1, 4; 51:10; Dunn 1975:21-26). Disciples should feel close to God, since they are part of his family and have ready access to him.

But intimacy does not do away with respect. So the prayer's first statement is Hallowed be your name. The disciple approaches God's person with the recognition that God is holy--that is, "set apart" and unique. There is none like him, and no one has the authority he possesses. This note of submission is the prayer's heartbeat. To sanctify God's name means not only that God is set apart, but also that his uniqueness should be made known (Is 52:5-6; Ezek 36:20-21; Rom 2:24). The Jewish background to this can be seen in a portion of the Kaddish, a prayer that often closed synagogue services: "Exalted and hallowed be his great name in the world which he created according to his will. May he let his kingdom rule in your lifetime and in your days and in the lifetime of the whole of Israel, speedily and soon." The disciple desires the visible manifestation of God's presence in the world.

The second declaration is for God's kingdom to come. This hope centers on the full realization of God's promise. More is meant here than eternal life. Rather, the disciple desires that the creation be restored to its fullness and that sin, injustice and chaos be banished. The whole of the disciple's life is lived in reflection of what God will eventually do. The later request regarding forgiveness is built on the premise that one day justice will prevail. Jesus' earlier call to love (6:27-36) also rests on the realization that wrongs done to one who loves with vulnerability will be reversed. The disciples long for the day when God will show his authority in justice. The rest of the New Testament tells us that this hope will be fully realized with Jesus' return. But this awareness was beyond the grasp of the disciples when Jesus originally taught this prayer. They only knew and hoped that one day God would bring full redemption.

With God's character and authority established, Jesus turns to the matter of requests. Basic needs are acknowledged as the Father's provision is requested. Jesus starts with the most basic material need, food. The term artos is probably broad in force here, a reference to all kinds of food, not just the most common ancient staple, bread (Lk 7:33; Jn 13:18; 2 Thess 3:8; Behm 1964:477-78). As important as the request is, the attitude it reflects is even more important: the disciples know that God cares daily for his own. In contrast, the Jewish Eighteen Benedictions asks for a annual supply of food (requests 9 and 18). The recognition of God's continual presence and care is fuel for the life of disciples.

Next the disciples ask for God's forgiveness. For the disciple, forgiveness is not a right but comes by God's grace. This is recognized in the clause that follows: in order to ask for forgiveness, one should be ready to give it as well. Judaism shared this understanding (Sirach 28:2; elsewhere in the New Testament, Eph 4:32; Col 3:13). Here sin is described as a debt to be forgiven. When someone acts against another, he or she incurs a debt. Sensitive disciples recognize that we should not ask God to do something for us that we are not willing to do for others.

The recognition of the need for forgiveness is significant for other reasons. First, it shows that disciples are aware that they live in an imperfect, fallen world and that they contribute to its imperfection. The world is full of victims because it is full of people who sin. Sin should not surprise us, but neither should it be ignored. Without forgiveness and the willingness to forgive, sin and animosity heighten. Second, there is the recognition that sin is not only against individuals; it is an act of opposition to God, an affront to the holiness proclaimed earlier in the prayer. Third, the recognition of the need for forgiveness reflects a humility that is central to healthy discipleship. The world is not divided between "us and them." Rather than pointing the finger at others, mature disciples start with a look at their own attitudes and behavior.

The final request is for spiritual protection. This petition is confusing at first glance. Why would God lead us into temptation? God does not tempt anyone (Jas 1:13-15). But this is a rhetorical statement that we must read carefully to understand its force. Disciples recognize God's power to protect us and keep us from succumbing to temptation, not because God wants to take us there but because he can keep it from "getting us." The first step in such prevention is to recognize this and rely on God to protect our steps. Such constant spiritual inventory serves as preventive care of the soul.

There is some question whether temptation in this context should be read more narrowly as persecution. But the previous remarks about forgiveness suggest a broader sense. In sum, to avoid sin we must go where God leads and embrace the spiritual wisdom, provision and protection God supplies (1 Cor 10:12-13).

The Lord's Prayer is really the community's prayer. What stands out in the prayer is its spirit of submission and dependence. It envisions a community that walks with God and looks to him for everything from food to forgiveness.

Now Jesus highlights the importance of prayer with a parable. Many features of this parable reflect the culture of the time. In the ancient world, food was not as readily available as it is in modern culture. Most food was prepared daily; preservatives were largely unknown. In addition, ancient culture put a high premium on hospitality (Stahlin 1967:20; 1974:161). Guests had the right to a good host who would provide for their needs. So the man who receives a late-night guest faces a dilemma: he has a guest but no food. He must make a choice: either to be rude by not welcoming this guest with food or to seek food from a neighbor, who may be able to help but may be in bed. One final cultural note is key. Most ancient Palestinian homes had only one room. Waking the father would mean risking waking the family.

Jesus turns this scenario into a lesson about boldness in prayer. It is midnight (mesonyktion). A friend has come and needs food. Jesus asks whether his listener would go to a neighbor to try to procure food for his guest. Cultural expectations would push him to try. The neighbor initially refuses to get up, noting that the house "has been closed" for the night and his children are in bed with him. To get the bread would cause great unrest. Anyone who has children and knows what it takes to get them to bed can identify with this reply!

Jesus says, however, "I tell you, though he will not get up and give him the bread because he is his friend, yet because of the man's shameless boldness [Greek] he will get up and give him as much as he needs." Then Jesus goes on: "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you." The juxtaposition of these exhortations shows that Jesus encourages boldness in prayer. The attitude here is like that of Hebrews 10:19-22. The key term is anaideia (NIV boldness), because it contains two ideas at once: both boldness and shamelessness. This kind of prayer has gall. Nothing will stop such a request from being set before God. The response is still God's choice, but the door is open for the request.

In verse 10 Jesus indicates God's openness to receive such bold petitions. In the context of the Lord's Prayer, Jesus is asking the disciples to pursue both the spiritual goals and the request for basic needs indicated in the earlier prayer with great boldness. Unlike the neighbor who is disturbed in the night and perhaps responds only grudgingly, God is ready and waiting to respond to us. All we need to do is ask, seek and knock. These are not blank-check promises that God will give us anything we want, but promises that requests for our spiritual welfare will be heard. The reference to the Holy Spirit in verse 13 shows this spiritual emphasis. God is especially willing to give spiritual aid to those who seek it.

So Jesus compares the disciple to a son who asks for something essential to eat, like a fish. A father will not feed him a poisonous snake, will he? If he asks for an egg, his father will not give him a poisonous spider, will he? Jesus knows the answer is "Of course not!" "If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!" As disciples bring their spiritual requests to the Father, they know that he is ready to help them. He longs to work in them and supply the Spirit for their needs. Like a father who feeds his child, so the Father will supply his disciples with the Spirit they need to be guided in their spiritual life. At the foundation of all discipleship is trust in the Father's goodness. He loves to provide for all our spiritual needs.

Luke 11

Jesus and Beelzebub

¹⁴Jesus was driving out a demon that was mute. When the demon left, the man who had been mute spoke, and the crowd was amazed. ¹⁵But some of them said, "By Beelzebub, the prince of demons, he is driving out demons." ¹⁶Others tested him by asking for a sign from heaven.
¹⁷Jesus knew their thoughts and said to them: "Any kingdom divided against itself will be ruined, and a house divided against itself will fall. ¹⁸If Satan is divided against himself, how can his kingdom stand? I say this because you claim that I drive out demons by Beelzebub. ¹⁹Now if I drive out demons by Beelzebub, by whom do your followers drive them out? So then, they will be your judges. ²⁰But if I drive out demons by the finger of God, then the kingdom of God has come to you.
²¹"When a strong man, fully armed, guards his own house, his possessions are safe. ²²But when someone stronger attacks and overpowers him, he takes away the armor in which the man trusted and divides up the spoils.
²³"He who is not with me is against me, and he who does not gather with me, scatters.
²⁴"When an evil spirit comes out of a man, it goes through arid places seeking rest and does not find it. Then it says, 'I will return to the house I left.' ²⁵When it arrives, it finds the house swept clean and put in order. ²⁶Then it goes and takes seven other spirits more wicked than itself, and they go in and live there. And the final condition of that man is worse than the first."
²⁷As Jesus was saying these things, a woman in the crowd called out, "Blessed is the mother who gave you birth and nursed you."
²⁸He replied, "Blessed rather are those who hear the word of God and obey it."

The Sign of Jonah

²⁹As the crowds increased, Jesus said, "This is a wicked generation. It asks for a miraculous sign, but none will be given it except the sign of Jonah. ³⁰For as Jonah was a sign to the Ninevites, so also will the Son of Man be to this generation. ³¹The Queen of the South will rise at the judgment with the men of this generation and condemn them; for she came from the ends of the earth to listen to Solomon's wisdom, and now one greater than Solomon is here. ³²The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now one greater than Jonah is here.

The Lamp of the Body

³³"No one lights a lamp and puts it in a place where it will be hidden, or under a bowl. Instead he puts it on its stand, so that those who come in may see the light. ³⁴Your eye is the lamp of your body. When your eyes are good, your whole body also is full of light. But when they are bad, your body also is full of darkness. ³⁵See to it, then, that the light within you is not darkness. ³⁶Therefore, if your whole body is full of light, and no part of it dark, it will be completely lighted, as when the light of a lamp shines on you."

Six Woes

³⁷When Jesus had finished speaking, a Pharisee invited him to eat with him; so he went in and reclined at the table. ³⁸But the Pharisee, noticing that Jesus did not first wash before the meal, was surprised.
³⁹Then the Lord said to him, "Now then, you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness. ⁴⁰You foolish people! Did not the one who made the outside make the inside also? ⁴¹But give what is inside the dish to the poor, and everything will be clean for you.
⁴²"Woe to you Pharisees, because you give God a tenth of your mint, rue and all other kinds of garden herbs, but you neglect justice and the love of God. You should have practiced the latter without leaving the former undone.
⁴³"Woe to you Pharisees, because you love the most important seats in the synagogues and greetings in the marketplaces.
⁴⁴"Woe to you, because you are like unmarked graves, which men walk over without knowing it."
⁴⁵One of the experts in the law answered him, "Teacher, when you say these things, you insult us also."
⁴⁶Jesus replied, "And you experts in the law, woe to you, because you load people down with burdens they can hardly carry, and you yourselves will not lift one finger to help them.
⁴⁷"Woe to you, because you build tombs for the prophets, and it was your forefathers who killed them. ⁴⁸So you testify that you approve of what your forefathers did; they killed the prophets, and you build their tombs. ⁴⁹Because of this, God in his wisdom said, 'I will send them prophets and apostles, some of whom they will kill and others they will persecute.' ⁵⁰Therefore this generation will be held responsible for the blood of all the prophets that has been shed since the beginning of the world, ⁵¹from the blood of Abel to the blood of Zechariah, who was killed between the altar and the sanctuary. Yes, I tell you, this generation will be held responsible for it all.
⁵²"Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering."
⁵³When Jesus left there, the Pharisees and the teachers of the law began to oppose him fiercely and to besiege him with questions, ⁵⁴waiting to catch him in something he might say.

Luke 11:14-54

Explanation:

This third portion of the Jerusalem journey section deals with themes of opposition to Jesus. Religious leaders question the source of Jesus' healing power. They think Satan is responsible. Next Jesus warns about response to him. The portion closes with Jesus' strong condemnation of the Pharisees and scribes. The lines are being drawn, and positions about Jesus are hardening. In the midst of this growing opposition there is the call to know what miracles mean and to understand the times. To think Jesus' power comes from Satan is to miss the arrival of God's kingdom and thus to make a grievous mistake.

Why Miracles? (11:14-23)

Contemporary Western culture is highly visual. As I teach, I can hardly think of lecturing without considering what audiovisuals I might use to reinforce an idea. And we can hardly watch television or use a computer without being amazed at the visual variety and creativity in our electronic world.

Visuals are powerful. They say things that words cannot say. As the saying goes, a picture is worth a thousand words. Pictures reach places that words may fail to reach, penetrating the closed vault of our hearts and allowing us to see things that words only obscure.

This passage is probably the most strategic text for explaining why Jesus performed miracles. In other miracle stories considerable attention is given to the occasion, setting and nature of the miracle. In some texts, such detail spans thirteen verses (Mk 5:1-13). But in Luke 11:14-23 all these elements appear in a single verse. The rest of the account gives the reaction to the miracle. It is a miracle story turned upside-down. Here it's the commentary on the miracle that counts. The fact that this passage's form departs from the standard shows its importance. What Jesus tells us here is that miracles are an audiovisual, a graphic display of how God's plan and power advance.

The event that leads to the discussion is an exorcism of a demon that had caused its victim to be struck dumb. The exorcism makes the man able to speak again, so the crowd was amazed. Speculation begins regarding the kind of power Jesus possesses. His healings must be explained. That they are taking place cannot be denied.

Two options are suggested by those who have doubts. First, some attribute his capabilities to Beelzebub, the prince of demons. They clearly have Satan in mind and imply strongly that Jesus is demonically controlled. The name Beelzebub in its English form comes from the Latin; it appears to refer to the Philistine god Ekron (2 Kings 1:2-3, 6, 16). In all probability the name means "Lord of the flies" (on this discussion and other options, see Fitzmyer 1985:920-21). The name was a derisive characterization of Satan.

The second alternative is a wait-and-see approach. Some want more proof through some sign from heaven. It is unclear what this might have involved--a heavenly portent or just more miracles? In any case, not all are persuaded that demonic control is the answer.

These two possibilities well summarize reactions to Jesus today. Some reject him; others want to see more from him. But clearly, those who were exposed to Jesus realized that they could not ignore his actions or claims. His ministry demanded that people consider his identity.

Significantly, the opponents did not doubt Jesus' miraculous power. The opinion of skeptics today, that miracles do not happen or that whatever Jesus did was not miraculous, was not a line Jesus' opponents took in his day. This is very significant. Surely if this nonmiraculous option existed, it would have been taken. But the opponents and those they hoped to persuade were too close to Jesus to deny that something supernatural was happening. Unfortunately, historical distance can so blur reality that explanations not considered possible at the time of the event can seem possible later. We can reject Jesus, but to doubt his miracles is to question not only him but also, curiously enough, his opponents.

Jesus, knowing their thoughts, responds. He raises the issue of the divided house. How can Satan stand against himself if he wants to survive? A divided kingdom does not stand. Jesus argues that it is a strategy of foolishness if Satan has sent one of his henchmen to undo his own work of destruction.

Then Jesus makes a second argument. By whose power do their own followers cast out demons, if Jesus casts out demons by Satan's hand? Now this argument is making one of two points. Jesus may be saying, I do the same exorcisms as Jewish exorcists do, so to attribute my exorcisms to Satan is to attribute theirs to Satan as well. Do you wish to demean the activity of your own exorcists in this way? Another possibility, and the one I prefer, is that Jesus is arguing that their "sons"--that is, his disciples--also do this work. So if the people are going to question his work, they must also question the work of those who follow him. I prefer this argument because I am not sure Jesus would endorse the activity of Jewish exorcists and, more important, predict their positive role in the future judgment, since they are currently outside God's will in their rejection of him. More likely Jesus is arguing that he is not alone in this ministry. Either way, the argument that Jesus is enabled by Satan falls like a house of cards.

So Jesus offers another alternative, in a statement loaded with theological significance: "If I drive out demons by the finger of God, then the kingdom of God has come to you." Jesus says the miracles are evidences of the arrival of God's promised, redemptive rule. They are audiovisual testimony to God's power and rule.

The key term in the verse is ephthasen (from phthano), "has come." Theologians debate this arrival language. Some question whether arrival is in view and argue that Jesus is simply saying the kingdom has drawn near, as in Mark 1:15. They note that this term can carry that force (Mt 26:45; Lk 15:1; Jn 21:1). However, against this view is the presence of epi with the verb. Daniel 4:24, 28 (Theodotion) show the force of this combination of terms. The combination means "arrive." In addition the contextual emphasis in verses 18 and 21-23 indicates that it is current events that are pictured and current power that is described (Kummel 1961:107 n. 8). The miracles trumpet the arrival of God's ruling power in such a way that Satan's display of power on earth is challenged and is in the process of being defeated.

To say the kingdom has arrived is not to argue that consummation has come, only that its presence has begun. The process of establishing kingdom authority is a long one, as Jesus will reveal, and it will take his return to bring the full promise of the kingdom to completion (for more on the kingdom see above discussion of 9:57-62). God is breaking peacefully into the creation through Jesus to reclaim humanity from Satan's grip.

Jesus overcomes the presence and power of evil in the world. His power is greater than that of demons. He is stronger than Satan. His power and authority reverse the effect of sin. This exercise of power through Jesus is why Paul can call the gospel "the power of God" in Romans 1:16-17. The story of the gospel is the story of how Satan, sin and the flesh are overcome through Jesus' provision of the Spirit. So Paul calls the kingdom of God a matter of power (1 Cor 4:20) as well as justice, peace and joy inspired by the Spirit (Rom 14:17). And Ephesians 1:15--2:10 and 6:10-18 refer to the battle we have against the forces of evil and note how Jesus has a position of authority over them. These theological realities are pictured in Jesus' words.

The parable that follows in verses 21-23 shows that this cosmic struggle is the point and that the miracles provide evidence for Satan's defeat. The strong man in the palace at the parable's start is Satan. But someone stronger than he comes and overpowers him, takes his armor and divides the spoil.

Here is the ultimate cosmic war. Jesus and Satan stand toe to toe in battle. The miracles are an audiovisual that Satan's cause is ultimately lost. He can do great damage, as any enemy can; but the die is cast. He will lose. The picture of the "stronger one" alludes back to 3:15-16. The stronger one is the promised Messiah who brings fire and the Spirit. The dividing of the spoil recalls the imagery of Isaiah 53:12 (see also Is 49:25-26). Jesus' work means that Satan is no longer in control of the palace.

Other New Testament texts highlight this theme of cosmic victory and refer to the cross and resurrection (Eph 4:7-16; Col 2:14-15). The entirety of Jesus' first coming sets up the kingdom's coming and Satan's defeat. The spoils in these texts are the benefits of salvation distributed to those who have been redeemed. Thus Paul presents Jesus' lordship as an expression of grace as Jesus richly bestows his blessings on all who call upon him (Rom 10:9-13). Our sins can be cleansed, and Jesus can pour out the Spirit because of our Savior's victory.

There are no Switzerlands in this cosmic war. He who is not with me is against me, and he who does not gather with me, scatters. Jesus says that neutrality to him is opposition to him. To decide for God, one must decide for Jesus. In a cosmic war there are no spectators; everyone lines up on one side or the other. The implication is to be careful which side you choose. The miracles not only make a statement about Jesus' authority; they ask a question about our response.

But even where there is opposition, the opponents are not abandoned to their fate. Evangelism is infiltration into enemy lines. Rejection is not a cause for abandonment, since we never know when a Saul might become a Paul.

Warnings About Response (11:24-36)

The previous passage has shown that Jesus' presence forces a choice. This unit reinforces that idea. In a series of short sayings Jesus warns of the dangers of rejection and states the benefits of responding to him. Images of threat are juxtaposed to images of light. As often in this Gospel, the question has to do with how we respond to Jesus.

It is popular in our day to be neutral. In a culture where tolerance is highly valued, nonpartisanship is attractive. In religious discussions we try to avoid stepping on toes, for in Western cultures religious views are generally considered private. We want to avoid offending others in a culture that is diverse. But neutrality is not always a good thing, and neither is polite disengagement. Some issues are important enough to require our considered choices. That is Jesus' premise in this passage.

If God exists, should we think of him as having a laissez-faire attitude, not interested in how we relate to him? Jesus argues that is not the case. Religion