Gospel of Luke

III. Synopsis and Commentary: Luke

Overview

The parts of Luke's gospel will be denoted by square brackets: [L] for passages exclusive to Luke, [Q] for those in the "Q" source, [M x:xx, M x:xx, J x:xx] for those found in the other gospels (in order, Mark, Matthew then John) and finally [Mark-Q overlap].

Infancy Links

A. Prologue A:
Infancy Narratives (1:1-2:52) [L]

1. Notice to Theophilius (1:1-4)

1 Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us, 2 even as those who from the beginning were eyewitnesses and servants of the word delivered them to us, 3 it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 4 that you might know the certainty concerning the things in which you were instructed.

Luke began each section of his two part work with a note to the neophyte Theophilius (name meaning "Friend of God"). The name could be the formal name of the person, an endearing pet name for an individual or a generic title for the reader and his audience. In any case, the author wanted to communicate his work as Good News, sourced from both eye witnesses and missionary preachers, so that "most excellent Theophilius" could reinforce his belief in the faith he was catechized.

2. Infancy Pronouncements to
Zacharias (1:5-25) and Mary (1:26-38).

a. Kerygma: Angel's proclamations in Lk 1:13-17 and Lk 1:28, Lk 1:30-33, Lk 1:35-37

b. Positive Reaction: Mary accepted angel's proclamation in Lk 1:38.

c. Negative Reaction: Zacharias rejected the angel's message in Lk 1:18.

Angel Gabriel

Luke presented two narratives of prophecy from the angelic messenger, Gabriel who announced the birth of the Baptist and the Christ. Notice the cultural level of the two who received the message. At the top, Zacharias was a righteous Jew with the proud status of a Aaronic priest (Lk 1:5-6), inferring an extensive background in the Law. Mary was a poor, uneducated girl in the hinterland of Galilee (Lk 1:26).

Announcement to Zacharias

5 There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 6 They were both righteous before God, walking blamelessly in all the commandments and ordinances of the Lord. 7 But they had no child, because Elizabeth was barren, and they both were well advanced in years.

8 Now while he executed the priest's office before God in the order of his division 9 according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 10 The whole multitude of the people were praying outside at the hour of incense.

11 An angel of the Lord appeared to him, standing on the right side of the altar of incense. 12 Zacharias was troubled when he saw him, and fear fell upon him. 13 But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard. Your wife, Elizabeth, will bear you a son, and you shall call his name John. 14 You will have joy and gladness, and many will rejoice at his birth. 15 For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 16 He will turn many of the children of Israel to the Lord their God. 17 He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to prepare a people prepared for the Lord."

18 Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years."

19 The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you and to bring you this good news. 20 Behold, you will be silent and not able to speak until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time."

21 The people were waiting for Zacharias, and they marveled that he delayed in the temple. 22 When he came out, he could not speak to them. They perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 23 When the days of his service were fulfilled, he departed to his house. 24 After these days Elizabeth his wife conceived, and she hid herself five months, saying, 25 "Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men."

According to a schedule of service, Zacharias ministered in the Temple and, by luck, drew the lot that assigned him to maintain the altar of incense, the station just outside the Holy of Holies (see Exo 30:1-10; Lk 1:8-9); he stood as close to the presence of YHWH as any priest except for the high priest who would enter the Holy of Holies on the Day of Atonement (Lev 23:26-32). In such close proximity to the divine presence, the angel Gabriel appeared to Zacharias and prophesied the birth of John to his barren wife, Elizabeth (see Gen 11:30, Gen 21:1-2; Lk 1:7, Lk 1:13-14). The angel predicted the son's greatness as a Spirit-filled Nazarite figure like Samson (see Jud 13:1-7) and as an Elijah figure who would prepare the people (see Mal 4:5-6; Lk 1:15-17).

The Annunciation

26 Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee named Nazareth, 27 to a virgin pledged to be married to a man whose name was Joseph, of David's house. The virgin's name was Mary. 28 Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women!"

29 But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 30 The angel said to her, "Don't be afraid, Mary, for you have found favor with God. 31 Behold, you will conceive in your womb and give birth to a son, and shall name him 'Jesus.' 32 He 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, 33 and he will reign over the house of Jacob forever. There will be no end to his Kingdom."

34 Mary said to the angel, "How can this be, seeing I am a virgin?"

35 The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 36 Behold, Elizabeth your relative also has conceived a son in her old age; and this is the sixth month with her who was called barren. 37 For nothing spoken by God is impossible."

38 Mary said, "Behold, the servant of the Lord; let it be done to me according to your word."

Then the angel departed from her.

Mary lived in a nondescript home in the unimportant hamlet of Nazareth; she was betrothed to a jack-of-all-trades, Joseph (Lk 1:26-28). Gabriel came and proclaimed the young virgin's honor in the sight of God (Lk 1:28, Lk 1:30) and her pending motherhood of the Messiah in the kingly line of David (Lk 1:31-33; Dead Sea Scroll 4Q246 1).

Notice the initiative of the Spirit which invoked the charism of prophecy and proclamation of the Good News (Gabriel's message). Also notice who rejected and accepted the message. Despite his proximity to the divine presence and his background, Zacharias denied the Spirit in his midst simply because of his age (Lk 1:18); thus, he could not speak since he did not have the charism of prophecy (Lk 1:19-20).

However, Mary accepted the message despite initially demurring. She feared for her honor and that of her family (Lk 1:29, Lk 1:34), but accepted based upon two aspects of the angel's prophecy: 1) the honor she would implicitly receive from God as the mother of the great "Son of God" (Lk 1:32) and 2) the promise of the Spirit (Lk 1:35). She, like her cousin Elizabeth, would rejoice at the news of their pending pregnancies, not only because of their conditions, but because the Spirit moved in their lives (Lk 1:24-25, Lk 1:36).

3. Transition: Prophecy at the Visitation (1:39-56)

a. Kerygma:

• Elizabeth greeted Mary with Spirit-inspired blessings (Lk 1:41-45)

• The Spirit inspired Mary's prophetic proclamation: the Magnificat (Lk 1:46-55)

The Visitation

39 Mary arose in those days and went into the hill country with haste, into a city of Judah, 40 and entered into the house of Zacharias and greeted Elizabeth. 41 When Elizabeth heard Mary's greeting, the baby leaped in her womb; and Elizabeth was filled with the Holy Spirit. 42 She called out with a loud voice and said, "Blessed are you among women, and blessed is the fruit of your womb! 43 Why am I so favored, that the mother of my Lord should come to me? 44 For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy! 45 Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord!"

46 Mary said,

"My soul magnifies the Lord.
47 My spirit has rejoiced in God my Savior,
48 for he has looked at the humble state of his servant.
For behold, from now on, all generations will call me blessed.
49 For he who is mighty has done great things for me.
Holy is his name.
50 His mercy is for generations and generations on those who fear him.
51 He has shown strength with his arm.
He has scattered the proud in the imagination of their hearts.
52 He has put down princes from their thrones,
and has exalted the lowly.
53 He has filled the hungry with good things.
He has sent the rich away empty.
54 He has given help to Israel, his servant, that he might remember mercy,
55 as he spoke to our fathers,
to Abraham and his offspring forever."

56 Mary stayed with her about three months, and then returned to her house.

Luke weaved the prophetic announcement of the coming figures and their births with a meeting of the two principles, Mary and Elizabeth. The Spirit moved in both women. It inspired Mary to visit her cousin based upon the angel's words (Lk 1:39). And it entered Elizabeth (and the Baptist in utero!) to proclaim beatitude upon her younger cousin (Lk 1:41). The elder blessed the younger for her visit (Lk 1:42-44; Judith 13:18) and for her faith in the words of prophecy (Lk 1:45). Note a theme Luke would employ again in his works, the upending of social expectations found in the elevated status of women (even over that of men).

Mary responded with the first of four canticles found in Luke. In her great Magnificat, she glorified God for his gift to her raised honor despite humble origins (Lk 1:46-49). She then turned to the effect her child would have on the nation. Through her son, God would have mercy on his people (Lk 1:50). And, in typical Lucan fashion, he would upend the social order, blessing the poor and denying the rich (Lk 1:51-53). She closed when she returned to the subject of divine mercy but couched in terms of Hebrew prophecy (Lk 1:54-55).

In this prophetic dialogue, Luke foretold the charismatic life of the gathered Christian assembly. Believers would speak to each other in the Spirit.

4. Births of John the Baptist (1:57-80)
and Jesus (2:1-20)

a. Charism:

• Birth of the Baptist to elderly couple (Lk 1:57-58).

• Birth of the Christ (Lk 2:6-7)

b. Kerygma:

• Zacharias' prophetic proclamation in the Benedictus (Lk 1:67-79)

• Angel's proclamation to the shepherds (Lk 2:9-14)

c. Positive Reaction: Faith of the shepherds (Lk 2:15-20)

d. Negative Reaction: Confusion among family and guests at John's circumcision (Lk 1:59-66)

Nativity
by El Greco

Luke presented the births of the announced babes, first John then Jesus. Both births reflected their social status. Like the crowd who gathered to pray while Zacharias tended to the incense altar (Lk 1:21-22), now family and friends grew close for John's circumcision (Lk 1:57-59). However, Mary and Joseph took refuge in a barn-like environment alone for the birth of Jesus (Lk 2:6-7); initially, no one else took notice. Again, the evangelist used this contrast to turn social expectations upside down. While John's birth and circumcision were important but parochial affairs, Jesus' birth had historical implications. Luke placed the birth of the Christ on the same level as that of the Caesar, detailing the time frame by noting leading figures (Augustus and Quirinius) and events of Empire-wide and Palestinian importance (paying poll tax at the place of family origin; Lk 2:1-5).

Birth of the Baptist

57 Now the time that Elizabeth should give birth was fulfilled, and she gave birth to a son. 58 Her neighbors and her relatives heard that the Lord had magnified his mercy toward her, and they rejoiced with her. 59 On the eighth day, they came to circumcise the child; and they would have called him Zacharias, after the name of his father. 60 His mother answered, "Not so; but he will be called John."

61 They said to her, "There is no one among your relatives who is called by this name." 62 They made signs to his father, what he would have him called.

63 He asked for a writing tablet, and wrote, "His name is John."

They all marveled. 64 His mouth was opened immediately and his tongue freed, and he spoke, blessing God. 65 Fear came on all who lived around them, and all these sayings were talked about throughout all the hill country of Judea. 66 All who heard them laid them up in their heart, saying, "What then will this child be?" The hand of the Lord was with him.

67 His father Zacharias was filled with the Holy Spirit, and prophesied, saying,

68 "Blessed be the Lord, the God of Israel,
for he has visited and redeemed his people;
69 and has raised up a horn of salvation for us in the house of his servant David
70 (as he spoke by the mouth of his holy prophets who have been from of old),
71 salvation from our enemies and from the hand of all who hate us;
72 to show mercy toward our fathers,
to remember his holy covenant,
73 the oath which he swore to Abraham our father,
74 to grant to us that we, being delivered out of the hand of our enemies,
should serve him without fear
75 in holiness and righteousness before him all the days of our life.
76 And you, child, will be called a prophet of the Most High;
for you will go before the face of the Lord to prepare his ways,
77 to give knowledge of salvation to his people by the remission of their sins,
78 because of the tender mercy of our God,
by which the dawn from on high will visit us,
79 to shine on those who sit in darkness and the shadow of death;
to guide our feet into the way of peace."

80 The child was growing and becoming strong in spirit, and was in the desert until the day of his public appearance to Israel.

The author employed this shift to set up a proclamation of the Good News. At John's circumcision, the parents broke with the tradition of naming a baby after a family member (Lk 1:59-63). At this point, Zacharias believed, received the Spirit's charism of prophecy and proclaimed the canticle we call the Benedictus. In the typically Jewish prayer form known as "berakhah," he praised God (Lk 1:68) for his presence and his saving activity in the birth of the Messiah ("horn of salvation" as a place of refuge, see 1 Kings 1:50, Psa 18:2; Lk 1: 69-70). He foresaw the coming of the Christ as a sign of YHWH's loving kindness (mercy on ancestors and a remembrance of the covenant; Lk 1:72-73) and his salvation (freedom from enemies to live a righteous life; Lk 1:74-75). After Zacharias proclaimed the Messiah, he turn his attention toward his son and the role he would play in salvation history. He echoed Gabriel's message about John as an Elijah figure (see Lk 1:16-17) who would prepare for the coming Messiah through his baptism of repentance (Lk 1:76-77). He concluded his praise with the metaphor of the rising sun which would "enlighten" sinners ("sit in darkness and the shadow of death") and "guide" them on the way of peace (Lk 1:78-79).

The Nativity

1 Now in those days, a decree went out from Caesar Augustus that all the world should be enrolled. 2 This was the first enrollment made when Quirinius was governor of Syria. 3 All went to enroll themselves, everyone to his own city. 4 Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to David's city, which is called Bethlehem, because he was of the house and family of David, 5 to enroll himself with Mary, who was pledged to be married to him as wife, being pregnant.

6 While they were there, the day had come for her to give birth. 7 She gave birth to her firstborn son. She wrapped him in bands of cloth and laid him in a feeding trough, because there was no room for them in the inn.

8 There were shepherds in the same country staying in the field, and keeping watch by night over their flock. 9 Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified. 10 The angel said to them, "Don't be afraid, for behold, I bring you good news of great joy which will be to all the people. 11 For there is born to you today, in David's city, a Savior, who is Christ the Lord. 12 This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough." 13 Suddenly, there was with the angel a multitude of the heavenly army praising God and saying,

14 "Glory to God in the highest,
on earth peace, good will toward men."

15 When the angels went away from them into the sky, the shepherds said to one another, "Let's go to Bethlehem, now, and see this thing that has happened, which the Lord has made known to us." 16 They came with haste and found both Mary and Joseph, and the baby was lying in the feeding trough. 17 When they saw it, they publicized widely the saying which was spoken to them about this child. 18 All who heard it wondered at the things which were spoken to them by the shepherds. 19 But Mary kept all these sayings, pondering them in her heart. 20 The shepherds returned, glorifying and praising God for all the things that they had heard and seen, just as it was told them.

At the birth of Jesus, heavenly messengers appeared to shepherds. While those who tended flocks found a rich tradition in the Hebrew Scriptures (Gen 4:2, Gen 49:24, Isa 40:11, Psa 23:1), they had less than a sterling reputation in the time of Jesus. Since they watched over flocks owned by the rich, they had little incentive to protect the animals in time of danger; indeed, most were loners and social undesirables. Yet, in typical Lucan fashion, these lowest first experienced the divine presence (see Gen 15:17, Exo 13:20-22, Exo 14:24-25, Exo 33:9; Lk 2:9) and received the Good News that the Christ was born (Lk 2:10-11). Notice the sign of the Messiah, not a child covered in richly ornamented clothing of the highly placed, but a babe wrapped in common cloth lying among farm animals (Lk 2:12). Luke emphasized the place of the poor and humble over that of the rich and arrogant. He ended the scene with the glory of heaven opened and the assembly of celestial warriors praising God in the canticle of a single line (Lk 2:14; Dead Sea Scroll 1QH 12).

Compare the differences between the gathered at John's circumcision and the shepherds at Jesus' birth. When Zachariah scribbled the name of john on a tablet, he spoke and everyone there was amazed, full of wonder, but not ready to believe (Lk 1:63-66). When the shepherds saw heavenly host depart, they implicitly abandoned their flocks, sought the child described to them and, finding him, evangelized others (Lk 2:15-18). In the end, they returned to their duties, praising God for what they witnessed; they believed (Lk 2:20). But, the author portrayed Mary as the silent female (Lk 2:19; Dead Sea Scroll 4Q213 1, 1Q20 6)

Through the initiative of the Spirit, the two boys were born. Their birth resulted in a proclamation of the Good News in the charism of prophecy, first by Zachariah, then by the angel. The well-placed gossiped about the events of John's birth while the poor shepherds received the message of the Incarnation with joy.

5. Transition: Jesus's relationship with the Temple

a. The Presentation (2:21-40)

b. Passover Pilgrimage (2:40-52)

1) Kerygma:

• Simeon's prayer (Nunc Dimittis; Lk 2:25-32)

• Praise of prophet Anna (Lk 2:36-38)

• Jesus rhetorical question to Mary and Joseph about his place in Jerusalem (Lk 2:49)

2) Charism: Teen Jesus debating with Temple elite (Lk 2:46-47)

3) Negative Reaction: Confusion of Jesus' parents (Lk 2:48)

Presentation
in the Temple

The Presentation at the Temple and the Passover pilgrimage of the teen Jesus foreshadowed his relationship with the worshipers and the religious elite. More to the point, it reflected those who received the Spirit and its charisms vs. those who did not, paralleling the difference between those gathered at the circumcision of John who gossiped about the change in family tradition and the shepherds in the fields who evangelized others about the birth of the Messiah.

The Presentation

21 When eight days were fulfilled for the circumcision of the child, his name was called Jesus, which was given by the angel before he was conceived in the womb.

22 When the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the law of the Lord, "Every male who opens the womb shall be called holy to the Lord"), 24 and to offer a sacrifice according to that which is said in the law of the Lord, "A pair of turtledoves, or two young pigeons."

25 Behold, there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was on him. 26 It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. 27 He came in the Spirit into the temple. When the parents brought in the child, Jesus, that they might do concerning him according to the custom of the law, 28 then he received him into his arms and blessed God, and said,

29 "Now you are releasing your servant, Master,
according to your word, in peace;
30 for my eyes have seen your salvation,
31 which you have prepared before the face of all peoples;
32 a light for revelation to the nations,
and the glory of your people Israel."

33 Joseph and his mother were marveling at the things which were spoken concerning him. 34 Simeon blessed them, and said to Mary, his mother, "Behold, this child is appointed for the falling and the rising of many in Israel, and for a sign which is spoken against. 35 Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed."

Luke first focused on the faithful in the Temple, represented by two people who received the Spirit. He portrayed Simeon as an elderly man who, in the Spirit, recognized the Christ in the infant Jesus (Lk 2:25-27). The old man prayed the final canticle in the Infancy Narrative, the Nunc Dimittis. He realized the divine promise was fulfilled for he had seen the salvation of Israel and, indeed, the world with his own eyes (Lk 2:28-32). He finally blessed the parents with a caveat for Mary; he prophesied the baby would symbolize that of his ministry, a disruption of the social order (Lk 2:33-34). That upheaval would cut her to the core as it revealed the true nature of people (Lk 2:35).

36 There was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity, 37 and she had been a widow for about eighty-four years), who didn't depart from the temple, worshiping with fastings and petitions night and day. 38 Coming up at that very hour, she gave thanks to the Lord, and spoke of him to all those who were looking for redemption in Jerusalem.

39 When they had accomplished all things that were according to the law of the Lord, they returned into Galilee, to their own city, Nazareth. 40 The child was growing, and was becoming strong in spirit, being filled with wisdom, and the grace of God was upon him.

Luke next described a righteous widow with a respectable lineage; she lived at the Temple, constantly worshiping God through prayer and fasting. She, too, had the Spirit's charism of prophecy, for, at the moment she saw the babe, she thanked God and evangelized others (Lk 2:36-38).

Passover Pilgrimage

41 His parents went every year to Jerusalem at the feast of the Passover. 42 When he was twelve years old, they went up to Jerusalem according to the custom of the feast; 43 and when they had fulfilled the days, as they were returning, the boy Jesus stayed behind in Jerusalem. Joseph and his mother didn't know it, 44 but supposing him to be in the company, they went a day's journey; and they looked for him among their relatives and acquaintances. 45 When they didn't find him, they returned to Jerusalem, looking for him. 46 After three days they found him in the temple, sitting in the middle of the teachers, both listening to them and asking them questions. 47 All who heard him were amazed at his understanding and his answers. 48 When they saw him, they were astonished; and his mother said to him, "Son, why have you treated us this way? Behold, your father and I were anxiously looking for you."

49 He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house?" 50 They didn't understand the saying which he spoke to them. 51 And he went down with them and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart. 52 And Jesus increased in wisdom and stature, and in favor with God and men.

In Presentation scene, notice who was missing, the Temple priests. They would appear in the next narrative when Joseph, Mary and the teen Jesus traveled to Jerusalem for the annual Passover pilgrimage (Lk 2:41-42). Note how this journey paralleled Jesus' passion and death. At the end of Passover, Mary and Joseph departed from holy city, then felt despondent over his absence, not unlike the journey of the two on the road to Emmaus (see Lk 24:13-35; Lk 2:43-44). For three day, they searched for him,failing to realize he was already present in the house of YHWH (loosely paralleling his life with the Father in his Risen state) Like the Cleopas and his companion, Mary and Joseph returned to Jerusalem (Lk 2:45); in the later's case, they found him at the Temple debating with the Temple leadership, not unlike his Temple ministry as an adult (Lk 2:46-47).

Many might wonder why Mary misunderstood the teen Jesus' ministry in the Temple (Lk 2:48, Lk 2:50). After all, his place was with his Father, in his "house" and fulfilling the divine will (Lk 2:49). Obviously, this did not quite reverberate with her acceptance of Gabriel's announcement and her prophecy in the Magnificat. Luke, however, hinted that the Spirit did not work periodically in the life of the faithful, but continually, challenging the them to open their eyes further to the will of God. Life in the Spirit was an ongoing project. Like the witness of the shepherds (Lk 2:19) and the words of Simeon (Lk 2:35), the response of Jesus to Mary's question at the Temple would cause her to reflect and gain spiritual insight (Lk 2:51).

In these two narratives, Luke shifted the presence of Spirit from people who witnessed about Jesus to the boy himself. He grew not only physically, but in wisdom (Lk 2:52) and in the Spirit (Lk 2:40). Some were awed and gossiped about the boy (L@k 2:47) while others, in the Spirit, believed in him (Lk 2:27-28, Lk 2:38).

B. Prologue B: Defining Jesus (3:1-4:13)

Defining Jesus Links

1. Ministry of the Baptist (3:1-6, 10-18)
and the Baptism of Jesus (3:21-22)

Beginning with chapter three, Luke edited a narrative together from different sources to introduce Jesus in the context of John and his ministry:

1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, 2 during the high priesthood of Annas and Caiaphas...

[L] The evangelist placed the public ministries of John and Jesus in the context of major figures, starting with Caesar and narrowing down to the local level (Lk 3:1-2; Josephus Antiquities 19.5)

...the word of God came to John, the son of Zacharias, in the wilderness. 3 He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins.

[Q 3:2b-3] Notice he turned the descent of importance on its head with the phrase "the word of God came to John." That revelation, not the edicts of the Empire, overshadowed all others and led to the Baptist's message of metanoia (see Mt 3:1-2; Lk 3:2-3).

4 As it is written in the book of the words of Isaiah the prophet,

"The voice of one crying in the wilderness,
'Make ready the way of the Lord.
Make his paths straight.
5 Every valley will be filled.
Every mountain and hill will be brought low.
The crooked will become straight,
and the rough ways smooth.
6 All flesh will see God's salvation.'"

[M 1:2-3] Like Mark, he conflated Mal 3:1 and Isa 40:3. In this way, he quoted prophecy from the Hebrew Scriptures to define John and his ministry (Mk 1:2-3; Lk 3:4-6).

7 He said therefore to the multitudes who went out to be baptized by him, "You offspring of vipers, who warned you to flee from the wrath to come? 8 Therefore produce fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! 9 Even now the ax also lies at the root of the trees. Every tree therefore that doesn't produce good fruit is cut down and thrown into the fire."

[Q 7b-9] He portrayed the Baptist proclaiming universal repentance in stark, implicitly eschatological terms (see Mt 3:7-10; Lk 3:7-9)

10 The multitudes asked him, "What then must we do?"

11 He answered them, "He who has two coats, let him give to him who has none. He who has food, let him do likewise."

12 Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do?"

13 He said to them, "Collect no more than that which is appointed to you."

14 Soldiers also asked him, saying, "What about us? What must we do?"

He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages."

15 As the people were in expectation, and all men reasoned in their hearts concerning John, whether perhaps he was the Christ...

[L] He then had John turn to some of the outcasts that Jesus' later audience embodied: the poor (Lk 3:10-11), tax collectors (Lk 3:12-13) and Roman soldiers (Lk 3:14). In a dialogue fashion, the Baptist gave his audience practical ways to live out repentance, calling for solidarity and equity. Then, the author shifted to the larger question. Was John the Christ? (Lk 3:15)

16 John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the strap of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire. 17 His winnowing fan is in his hand, and he will thoroughly cleanse his threshing floor, and will gather the wheat into his barn; but he will burn up the chaff with unquenchable fire."

[Mark-Q overlap; Q 3:16b-17] He copied Mark 1:7-8 but added additional details from the Q source. He foresaw the Christ not only baptizing with water, but with the Spirit. Then he added the eschatological metaphor of a violent harvest (see Mt 3:11-12; Lk 3:16-17).

18 Then with many other exhortations he preached good news to the people, 19 but Herod the tetrarch, being reproved by him for Herodias, his brother's wife, and for all the evil things which Herod had done, 20 added this also to them all, that he shut up John in prison.

[L] He generalized John's ministry and briefly mentioned the Baptist's opposition to Herod and Herodius as a transition to the baptism of Jesus (Lk 3:18-19).

21 Now when all the people were baptized, Jesus also had been baptized and was praying. The sky was opened, 22 and the Holy Spirit descended in a bodily form like a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased."

[Mark-Q overlap; Q 3:21-22] He recorded Jesus' immersion into the Jordan by John along the lines Mk 1:9-11 and Mt 3:16-17 with the descent of the Spirit and the pronouncement of YHWH: "You are my beloved Son, with whom I and well pleased" (Lk 3:21-22).

2. Genealogy (3:23-38)

23 Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 26 the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah, 27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, 28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er, 29 the son of Jose, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonan, the son of Eliakim, 31 the son of Melea, the son of Menan, the son of Mattatha, the son of Nathan, the son of David, 32 the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon, 33 the son of Amminadab, the son of Aram, the son of Hezron, the son of Perez, the son of Judah, 34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan, 38 the son of Enos, the son of Seth, the son of Adam, the son of God.

[L] With the announcement of "You are my beloved Son," Luke moved to define Jesus in relation to his heavenly Father. How was the Nazarene the Son of God? While the author certainly held to the virgin birth ("supposedly the son of Joseph"; Lk 3:23), he traced the relationship between Jesus and his heavenly Father, not as "son of Abraham, son of David" (Mt 1:1), but as a common human being, a "son of Adam, son of God" (Lk 3:38). As such, Luke presented Jesus as the universal Savior, of Jew and Gentile alike.

3. The Temptation (4:1-13)

1 Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness 2 for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry.

3 The devil said to him, "If you are the Son of God, command this stone to become bread."

4 Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' "

5 The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 6 The devil said to him, "I will give you all this authority and their glory, for it has been delivered to me, and I give it to whomever I want. 7 If you therefore will worship before me, it will all be yours."

8 Jesus answered him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and you shall serve him only.' "

9 He led him to Jerusalem and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here, 10 for it is written,

'He will put his angels in charge of you, to guard you;'

11 and,

'On their hands they will bear you up,
lest perhaps you dash your foot against a stone.' "

12 Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' "

13 When the devil had completed every temptation, he departed from him until another time.

[Mark-Q overlap; Q 4:1-4, 9-12, 5-8, 13] While Mark merely mentioned the temptation of Jesus in two verses (Mk 1:12-13), Luke, like Matthew (Mt 4:1-11), expanded the passage to include three tests that defined Jesus' role as the Messiah: possessions (Lk 4:1-4), temporal power (Lk 4:5-8) and popularity (Lk 4:9-13). Unlike the Fall (Gen 3:1-7), Jesus did not focus on the self but upon his Father, answering each taunt from the devil with a Scripture quote (from the Septuagint).

In Jesus' baptism, his genealogy and his temptation, Luke defined his Lord as the "Son of God" through his adherence to a message of repentance, his humanity and his faithfulness to the God he worshiped.

C. Step A1: Galilee (4:14–9:50)

Galilee Links

1. Beginning of Ministry in Nazareth

a. Rejection at Nazareth (4:14-21, 22-30)

In this passage, Luke expanded a remark made in Mk 6:1-6, specifically " A prophet is not without honor, except in his own country, and among his own relatives, and in his own house" (Mk 6:4). Variations on this saying can be found in all the gospels (Mt 13:37, Mk 6:4, Lk 4:24, Jn 4:44) and even in the Gospel of Thomas (logion 31).

14 Jesus returned in the power of the Spirit into Galilee, and news about him spread through all the surrounding area. 15 He taught in their synagogues, being glorified by all.

16 He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 17 The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was 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 heal the broken hearted,
to proclaim release to the captives,
recovering of sight to the blind,
to deliver those who are crushed,
19 and to proclaim the acceptable year of the Lord."

20 He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 21 He began to tell them, "Today, this Scripture has been fulfilled in your hearing."

22 All testified about him and wondered at the gracious words which proceeded out of his mouth; and they said, "Isn't this Joseph's son?"

23 He said to them, "Doubtless you will tell me this proverb, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.'"

[L] Luke returned to the four aspects of his gospel: charisms, kerygma, acceptance and rejection. He recorded the growing reputation of Jesus in Galilee as a one "in the power of the Spirit...in their synagogues" (Lk 4:14). Then he wrote about the Nazarene teaching in his hometown assembly. Jesus first read from Isa 61:1-2, a pair of verses that described the indwelling of the Spirit, proclamation of the Good News and charisms (Lk 4:16-20). Then he announced the prophecy fulfilled and his audience initially heard in awe, that is, until someone in the crowd remembered the local boy's linage (Lk 4:21-22).

Jesus retorted in two steps: 1) mirroring the demands of the crowd and 2) reminding his audience that his ministry did not end at the edge of Judaism. The proverb "Physician, heal yourself" did not mean the healer should begin his service on himself; it should be read as an imperative, "Physician, you yourself heal!" Such a reading more naturally rhymed with the expectation that Jesus would heal in Nazareth as he did in Capernaum (Lk 4:23; GTh 31).

24 He said, "Most certainly I tell you, no prophet is acceptable in his hometown.

[M 6:4] Next, Jesus reminded his listeners that they did not own him ("no prophet is acceptable in his home region" in Mk 6:4; Lk 4:24; GTh 31).

25 But truly I tell you, there were many widows in Israel in the days of Elijah, when the sky was shut up three years and six months, when a great famine came over all the land. 26 Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 27 There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian."

28 They were all filled with wrath in the synagogue as they heard these things. 29 They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 30 But he, passing through the middle of them, went his way.

[L] Instead, he cited two examples of the great Galilean prophets who served undesirables. Elijah provided sustenance to an outcast (1 Kings 17:1-16; Lk 4:25-26) and Elisha healed a Gentile (2 Kings 5:1-14; Lk 4:27).

The crowd rose up as one to kill Jesus, but he escaped (Lk 4:28-30).

In this passage, Luke summarized the close connection between charism and kerygma; he also pointed out how those without Spirit-given faith rejected Jesus.

b. Ministry at Capernaum (4:31-44)

31 He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day, 32 and they were astonished at his teaching, for his word was with authority. 33 In the synagogue there was a man who had a spirit of an unclean demon; and he cried out with a loud voice, 34 saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know who you are: the Holy One of God!"

35 Jesus rebuked him, saying, "Be silent and come out of him!" When the demon had thrown him down in the middle of them, he came out of him, having done him no harm.

36 Amazement came on all and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out!" 37 News about him went out into every place of the surrounding region.

38 He rose up from the synagogue and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him to help her. 39 He stood over her and rebuked the fever, and it left her. Immediately she rose up and served them. 40 When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 41 Demons also came out of many, crying out and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ.

42 When it was day, he departed and went into an uninhabited place and the multitudes looked for him, and came to him, and held on to him, so that he wouldn't go away from them. 43 But he said to them, "I must preach the good news of God's Kingdom to the other cities also. For this reason I have been sent." 44 He was preaching in the synagogues of Galilee.

[M 1:21-39] Luke returned to Mark's narrative with three consecutive passages: exorcising the demonic in the synagogue (Mk 1:21-28; Lk 4:31-17), healing of Simon's mother-in-law and others (Mk 1:29-34; Lk 4:38-41; Dead Sea Scroll 1Q20 20) and Jesus praying alone (Mk 1:35-39; Lk 4:42-44). The evangelist lifted these verses from Mark since they matched his theme of ministering in an ever expanding area. He also highlighted the connection between charism of healing and the power of the Word (Mk 1:27; Lk 4:36).

2. Disciples and opponents (5:1-6:16)

Disciples Sub-Links

a. Call of the First Disciples (5:1-11)

Call of Peter and Andrew
by Caravaggio

1 Now while the multitude pressed on him and heard the word of God, he was standing by the lake of Gennesaret. 2 He saw two boats standing by the lake, but the fishermen had gone out of them and were washing their nets. 3 He entered into one of the boats, which was Simon's, and asked him to put out a little from the land. He sat down and taught the multitudes from the boat.

4 When he had finished speaking, he said to Simon, "Put out into the deep and let down your nets for a catch."

5 Simon answered him, "Master, we worked all night and caught nothing; but at your word I will let down the net." 6 When they had done this, they caught a great multitude of fish, and their net was breaking. 7 They beckoned to their partners in the other boat, that they should come and help them. They came and filled both boats, so that they began to sink. 8 But Simon Peter, when he saw it, fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, Lord." 9 For he was amazed, and all who were with him, at the catch of fish which they had caught...

[L] Luke turned the Synoptic call of the disciples (Mk 1:16-18, Mt 4:18-22) into his own narrative. He shared the notion of Jesus' personal initiative in the call (unlike John's "word-of-mouth" evangelization, Jn 1:35-51); however, he used the moment for kerygma (teaching from Simon's boat after fishing concluded; Lk 5:1-3) and charism (making an incredible catch of fish during the day; Lk 5:4-7). He portrayed the incredulity of Simon, not for the miracle itself, but for its implications of discipleship; the fisherman demurred based upon his unworthiness (Lk 5:8-9).

...10 and so also were James and John, sons of Zebedee, who were partners with Simon.

Jesus said to Simon, "Don't be afraid. From now on you will be catching people alive."

11 When they had brought their boats to land, they left everything, and followed him.

[M 1:17; M 4:19] Only at the point of the call did Luke quote the other Synoptics (Mk 1:17, Mt 4:19) and note that the first disciples followed Jesus (Lk 5:10-11).

Again, Luke artfully employed his four aspects.

b. Mark's chiasmus of controversies (5:12-6:11)

After the healing of the leper, Mark constructed a chiasmus, beginning and ending with his power, employing the center to address spiritual practices and attitudes. But he grew the power and reputation of Jesus in a linear fashion. Luke imported his passages almost wholesale.

1) Two Miracles (5:12-16, 17-26; step A1)

Cure of the Leper

12 While he was in one of the cities, behold, there was a man full of leprosy. When he saw Jesus, he fell on his face and begged him, saying, "Lord, if you want to, you can make me clean."

13 He stretched out his hand and touched him, saying, "I want to. Be made clean."

Immediately the leprosy left him. 14 He commanded him to tell no one, "But go your way and show yourself to the priest, and offer for your cleansing according to what Moses commanded, for a testimony to them."

15 But the report concerning him spread much more, and great multitudes came together to hear and to be healed by him of their infirmities. 16 But he withdrew himself into the desert and prayed.

Cure of the Paralytic

17 On one of those days, he was teaching; and there were Pharisees and teachers of the law sitting by who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them. 18 Behold, men brought a paralyzed man on a cot, and they sought to bring him in to lay before Jesus. 19 Not finding a way to bring him in because of the multitude, they went up to the housetop and let him down through the tiles with his cot into the middle before Jesus. 20 Seeing their faith, he said to him, "Man, your sins are forgiven you."

21 The scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies? Who can forgive sins, but God alone?"

22 But Jesus, perceiving their thoughts, answered them, "Why are you reasoning so in your hearts? 23 Which is easier to say, 'Your sins are forgiven you,' or to say, 'Arise and walk'? 24 But 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, arise, take up your cot, and go to your house."

25 Immediately he rose up before them, and took up that which he was laying on, and departed to his house, glorifying God. 26 Amazement took hold on all, and they glorified God. They were filled with fear, saying, "We have seen strange things today."

[M 1:40-2:12] Luke related two miracle stories from Mark: healing the leper (Mk 1:40-45; Lk 5:12-16) and the paralytic (Mk 2:1-12; Lk 5:17-26). He paralleled his flow with Mark's, emphasizing Jesus' ministry to the untouchable and the desperate. Like Mark, he expanded the powers of the Christ in terms of restoration, the leper to his social place and the paralytic to his relationship with God. And, he noted the growing reputation of Jesus, both among friend and foe alike.

He recorded the controversy over Jesus' power to forgive, tying the Nazarene's divine prerogative with his healing ability (Lk 5:22-24).

2) Call of Levi (5:27-32; step B1)

27 After these things he went out and saw a tax collector named Levi sitting at the tax office, and said to him, "Follow me!"

28 He left everything, and rose up and followed him. 29 Levi made a great feast for him in his house. There was a great crowd of tax collectors and others who were reclining with them. 30 Their scribes and the Pharisees murmured against his disciples, saying, "Why do you eat and drink with the tax collectors and sinners?"

31 Jesus answered them, "Those who are healthy have no need for a physician, but those who are sick do. 32 I have not come to call the righteous, but sinners, to repentance."

[M 2:13-22] The evangelist turned his attention to the call of Levi the tax collector and its following controversy. Following Mark's flow, he recorded Jesus calling the traitorous tax man (Mk 2:13-14; Lk 5:27-28) and the Nazarene's medical retort to the Pharisees at Levi's banquet (Mk 2:15-17; Lk 5:29-32). Once Jesus established his power over sin, he asserted his right to call the sinner.

3) Controversy on Fasting (5:33-39; step C)

33 They said to him, "Why do John's disciples often fast and pray, likewise also the disciples of the Pharisees, but yours eat and drink?"

34 He said to them, "Can you make the friends of the bridegroom fast while the bridegroom is with them? 35 But the days will come when the bridegroom will be taken away from them. Then they will fast in those days."

36 He also told a parable to them. "No one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old. 37 No one puts new wine into old wine skins, or else the new wine will burst the skins, and it will be spilled and the skins will be destroyed. 38 But new wine must be put into fresh wine skins, and both are preserved. 39 No man having drunk old wine immediately desires new, for he says, 'The old is better.'"

[M 2:15-22] Like Mark, Luke employed three parables to defend Jesus against the charge of sinfulness. Both the disciples of John and the Pharisees asserted spiritual superiority by touting their practice of fasting, this implicitly accusing Jesus of gluttony and drunkenness in concert with his sinner friends (Mk 2:18; Lk 5:33). The Nazarene responded with an parable about the his presence among his followers (the bridegroom, Mk 2:19-20; Lk 5:34-35; GTh 27, GTh 104) and two parables on his unique teachings viz a viz Jewish tradition (on patching clothes, Mk 2:21; Lk 5:36; GTh 47) (on storing new wine, Mk 2:22; Lk 5:37-38; GTh 47).

Note since Jesus claimed the right to forgive sin and call sinners to repentance, he faced an opposition of being a sinner himself or, worse, being an agent of the devil, employing the facade of religiosity to ensnare the gullible. He retorted that, while he uniquely ministered to sinners, he did not suffer from the pollution of evil. In fact, he flipped the argument on his opponents, implicitly accusing them of intolerance in the face of the new. Difference did not mean apostasy or heresy.

4) Controversy on Sabbath Eating (6:1-5; step B2)

1 Now on the second Sabbath after the first, he was going through the grain fields. His disciples plucked the heads of grain and ate, rubbing them in their hands. 2 But some of the Pharisees said to them, "Why do you do that which is not lawful to do on the Sabbath day?"

3 Jesus, answering them, said, "Haven't you read what David did when he was hungry, he and those who were with him, 4 how he entered into God's house, and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for the priests alone?" 5 He said to them, "The Son of Man is lord of the Sabbath."

[M 2:23-28] Again, following Mark, Luke presented a teaching about the meaning of the Sabbath. The opponents of Jesus posed a question about the halahkah (Lawful practice) of his followers' lack of spiritual discipline (Mk 2:23-24; Lk 6:1-2; GTh 27); they "worked" by plucking wheat grain off the stock, rubbing it with their hands and eating it. Jesus responded with an example of apparent lawbreaking by David to feed his followers (see 1 Sam 21:1-6) to justify the actions of his disciples (Mk 2:26-27; Lk 6:3-4). Luke deviated from Mark in the moral of the example who held the day of rest served the faithful, not placed a burden on them(Mk 2:27). The evangelist simply shortened it to "The Son of Man is Lord of the Sabbath," thus asserting Jesus as the judge over the Sabbath duty (Mk 2:28; Lk 6:5; GTh 27).

5) Healing on the Sabbath (6:6-11; step A2)

6 It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. 7 The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him. 8 But he knew their thoughts; and he said to the man who had the withered hand, "Rise up and stand in the middle." He arose and stood. 9 Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill?" 10 He looked around at them all, and said to the man, "Stretch out your hand." He did, and his hand was restored as sound as the other. 11 But they were filled with rage, and talked with one another about what they might do to Jesus.

[M 3:1-6] Like Mark, Luke ended the conspiracy cycle with a Sabbath healing in a synagogue (Mk 3:1-2; Lk 6:6-7). Jesus initiated the conflict when he stood a man with a withered man in the midst of the assembly and asked a moral question about Sabbath practices (Mk 3:3-4; Lk 6:8-9). Luke shift anger in from Jesus to his opponents in Mark's account, but both mentioned the healing command and the conspiracy of the religious leaders against the Nazarene (Mk 3:5-6; Lk 6:10-11).

Notice how the power of Jesus grew. With a healing, he claimed divine prerogative to forgive sin. With it, he invited sinners to discipleship. Then, he defined his movement viz a viz the spiritual practices of John and his opponents, using parables to defend his presence and his message. Finally, he asserted authority in affairs of the Law, especially in respect to the Sabbath, even healing on the holy day. Jesus began and ended with healing, called followers and defended their spiritual discipline, but, at the pinnacle of the chiasmus, he insisted on his unique vision of humanity's relationship with God. He and his teaching trumped the authority of his opponents. Along the way, his power increased. So did the threat to his life.

c. Call of the Twelve (6:12-16)

12 In these days, he went out to the mountain to pray, and he continued all night in prayer to God. 13 When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles: 14 Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; 15 Matthew; Thomas; James the son of Alphaeus; Simon who was called the Zealot; 16 Judas the son of James; and Judas Iscariot, who also became a traitor.

[M 3:13-19] Along with the call of the first disciples, the appointment of the Twelve acted as bookends to Mark's controversy cycle. Both evangelists pictured the call on a mountain, symbolizing humanity's closest place to YHWH, but Luke added the detail of Jesus' prayer at night (Mk 3:13; Lk 6:12) while Mark denoted the reason for their calling (companionship, mobile ministry and charisms; Mk 3:14). Luke listed the two sets of brothers in order (Simon, Andrew, James, John; Lk 6:14) but Mark listed by the order they were called and gave personal details (Simon, James, John, Andrew; Mk 3:16-17). Both listed the others in order with one minor exception; Luke did not call Simon by a title (Simon the Zealot) but by reputation (Simon called the "Zealot") (Mk 3:17-19; Lk 6:14-15).

3. The Sermon on the Plain (6:17-49)

Disciples Sub-Links

In the Sermon on the Plain, Luke presented the first of several discourses. He wove this passage together mostly from sayings in the "Q" source.

a. Transition (Lk 6:17-20)

17 He came down with them and stood on a level place, with a crowd of his disciples and a great number of the people from all Judea and Jerusalem and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases, 18 as well as those who were troubled by unclean spirits; and they were being healed. 19 All the multitude sought to touch him, for power came out of him and healed them all.

20 He lifted up his eyes to his disciples, and said:

b. The Beatitudes and Woes (6:20-26)

"Blessed are you who are poor,
for God's Kingdom is yours.

21 Blessed are you who hunger now,
for you will be filled.

Blessed are you who weep now,
for you will laugh.

22 Blessed are you when men hate you, and when they exclude and mock you, and throw out your name as evil, for the Son of Man's sake. 23 Rejoice in that day and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets.

24 "But woe to you who are rich!
For you have received your consolation.

25 Woe to you, you who are full now,
for you will be hungry.

Woe to you who laugh now,
for you will mourn and weep.

26 Woe, when men speak well of you,
for their fathers did the same thing to the false prophets.

[Q 6:20-23 and Q 6:?24-26?] Unlike Matthew's eight Beatitudes (Mt 5:1-12), Luke listed four blessings (Lk 6:20-23; GTh 69), along with four parallel woes (Lk 6:24-26). Scholars are divided on the addition of the woes in the "Q" source; some find them a Lucan addition.

c. On Relations with Outsiders (6:27-36)

27 "But I tell you who hear: love your enemies, do good to those who hate you, 28 bless those who curse you, and pray for those who mistreat you. 29 To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 30 Give to everyone who asks you, and don't ask him who takes away your goods to give them back again.

31 "As you would like people to do to you, do exactly so to them.

32 "If you love those who love you, what credit is that to you? For even sinners love those who love them. 33 If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 34 If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 35 But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be children of the Most High; for he is kind toward the unthankful and evil.

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

[Q 6:27-28, 35c-d, Q 6:29-30, Q 6:31, Q 6:32, 34 and Q 6:36] Both Luke and Matthew pointed to the relationship between Jesus and his heavenly Father as the basis for relationships inside and outside of the community. Followers were to treat others ("be perfectly devoted" in Mt 5:48; "be merciful" in Lk 6:36) as YHWH treated them (with loving kindness). This included even showing deference to enemies (Mt 5:43-45; Lk 6:35; GTh 95) even to the point of passivity (Mt 5:39-42; Lk 6:29-30) as a means of evangelization. After all, loving only those in one's personal circle did nothing to spread the Good News (Mt 5:46-48; Lk 6:32-34).

d. The Measure (6:37-38)

37 Don't judge,cand you won't be judged.

Don't condemn, and you won't be condemned.

Set free, and you will be set free.

38 "Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you."

[Mark-Q overlap: Q 6:37-38] In Mk 4:24, Jesus used the parable of the measure about evangelization; one who freely spread the Good News would receive freely but the one who did not would find his faith wither away. Mt 7:1 and Lk 6:37-38 shifted the notion to judgment. Don't judge and God won't judge you. In typical fashion, Luke extended the notion to mercy.

e. Blind Guides and the Student with his Master (6:39-40)

39 He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit? 40 A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher.

[Q 6:39 and Q 6:40] Matthew and Luke told a short parable about the dangers of following ignorant teachers (Mt. 15:14; Lk 6:39; GTh 34). Yet, they counseled against too much skepticism, warning a student to wait until they were fully trained before questioning the wisdom of their teacher (Mt 10:24; Lk 6:40).

f. On the Speck in the Eye (6:41-42)

41 Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye? 42 Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye.

[Q 6:41-42] In the parable of the speck in the eye, Matthew and Luke continued on the subject of judgment which could lead to embarrassment (Mt 7:3-5; Lk 6:41-42; GTh 26). Better to reject prejudice as to empathize with others.

g. Good Trees with Good Fruit (6:43-45)

43 "For there is no good tree that produces rotten fruit, nor again a rotten tree that produces good fruit. 44 For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. 45 The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks.

[Q 6:43-45] Matthew and Luke turned to two metaphors about the danger self-righteousness: the fruit a tree produces (Mt 7:16, Mt 12:33; Lk 6:43-44; GTh 43, GTh 45) and the treasure of the heart (Mt 12:34-35; Lk 6:45). Both stories taught that people with questionable motives or a hidden sense of superiority will eventually show their true selves.

h. Solid Foundations for Building a House (6:46-49)

46 "Why do you call me, 'Lord, Lord,' and don't do the things which I say? 47 Everyone who comes to me, and hears my words and does them, I will show you who he is like. 48 He is like a man building a house, who dug and went deep and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 49 But he who hears and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell; and the ruin of that house was great."

[Q 6:46 and Q 6:47-49] In Matthew and Luke, Jesus addressed those who fained discipleship by listening to his teaching but, through laziness or lack of commitment, did not put it into action (Mt 7:21; Lk 6:46). He employed a construction parable. Those who heard, reflected, then consistently acted on his words (dug deep for firm foundations) and could withstand persecution (surviving a flood; Mt 7:24-25; Lk 6:47-48). The "fence-sitters" who heard the word with initial enthusiasm but who lacked fortitude (built on sand) could not bear opposition (swept away by the flood; Mt 7:26-27; Lk 6:49).

4. The nature of Jesus's Ministry (7:1-50)

Disciples Sub-Links

a. Healing of the Centurion's Servant (7:1-10)

1 After he had finished speaking in the hearing of the people, he entered into Capernaum. 2 A certain centurion's servant, who was dear to him, was sick and at the point of death. 3 When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 4 When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him, 5 for he loves our nation, and he built our synagogue for us." 6 Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof. 7 Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 8 For I also am a man placed under authority, having under myself soldiers. I tell this one, 'Go!' and he goes; and to another, 'Come!' and he comes; and to my servant, 'Do this,' and he does it."

9 When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel." 10 Those who were sent, returning to the house, found that the servant who had been sick was well.

[Q 7:1, 3, 6b-9, 10] Matthew and Luke shared the passage about the healing of the centurion's servant (Mt 8:5-10; Lk 7:1-10). Luke changed a few details. The servant was close to death (Lk 7:3), not merely suffering from paralysis (Mt 8:6). And the people begged Jesus for the healing since they considered him a righteous Gentile (Lk 7:4-6). While Jesus wanted to visit the centurion's home, the soldier implicitly did not want to make the Nazarene unclean by entering a Gentile's dwelling. Instead, the man replied with an officer's logic; the command of a superior would be obeyed (Mt 8:8-9; Lk 7:6-8). Jesus declared this reasoning as a higher form of faith (Mt 8:8:10; Lk 7:10).

b. Raising the Widow's Son (7:11-17)

11 Soon afterwards, he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 12 Now when he came near to the gate of the city, behold, one who was dead was carried out, the only born son of his mother, and she was a widow. Many people of the city were with her. 13 When the Lord saw her, he had compassion on her and said to her, "Don't cry." 14 He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise!" 15 He who was dead sat up and began to speak. Then he gave him to his mother.

16 Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people!" 17 This report went out concerning him in the whole of Judea and in all the surrounding region.

[L] Luke followed the healing of the centurion's servant with the resurrection of a widow's only son (Lk 7:11-17). He echoed the story of Elijah raising the widow's son (1 Kings 17:17-24). In both narratives, the death of son meant the loss of any honor and social support for his mother; she would live on the streets with a broken heart. In the case of the Nain widow, Jesus stopped the funeral procession, touched the bier (which made him as unclean as the pall bearers) and raised the young man up. The people responded with praise, declaring a "great prophet has arisen among us" (in this case "arisen" meant God appointed, see Deu 18:15, Judg 2:16, Judg 3:9) and "God has come to help his people" (Lk 7:16).

"Young man, I say to you, rise up." This phrase encapsulated the relationship between charism and kerygma; the resurrection command was the ultimate gift of the Spirit and the ultimate proclamation of the Good News. The response heightened the reputation of Jesus as a echo of Torah prophecy and declared him the divine presence on earth.

c. John's Inquiry (7:18-23)

John the Baptist
by El Greco

18 The disciples of John told him about all these things. 19 John, calling to himself two of his disciples, sent them to Jesus, saying, "Are you the one who is coming, or should we look for another?" 20 When the men had come to him, they said, "John the Baptizer has sent us to you, saying, 'Are you he who comes, or should we look for another?' "

[Q 7:18-20] Matthew and Luke recorded a dialogue between the Baptist's disciples and Jesus. They asked him a pointed question, "Are you the Christ or another on the way?" (Mt 11:2-3; Lk 7:18-20).

[L] Luke placed Jesus response in the context of charisms listed in Isa 61:1-2)

21 In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight. 22 Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 23 Blessed is he who finds no occasion for stumbling in me."

[Q 7:22-23] In Jesus' response, Matthew and Luke quoted from Isaiah (see above). The Nazarene did not point to himself but to his ministry of healing (Mt 11:4-6; Lk 7:22; Dead Sea Scroll 4Q521). They both recorded Jesus emphatically blessing those who were not scandalized by his activity (Mt 11:6; Lk 7:23).

d. Jesus praises John (7:24-28)

24 When John's messengers had departed, he began to tell the multitudes about John, "What did you go out into the wilderness to see? A reed shaken by the wind? 25 But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed and live delicately are in kings' courts. 26 But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. 27 This is he of whom it is written,

'Behold, I send my messenger before your face,
who will prepare your way before you.'

28 "For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer; yet he who is least in God's Kingdom is greater than he."

[Q 7:24-28] On the heels of Jesus' testimony to John's followers, the Nazarene addressed the crowds in Matthew and Luke with a group of rhetorical questions about the Baptist (Mt 11:7-8; Lk 7:24-25; GTh 78). He defined John not as a curiosity or side-show attraction, but in terms of Mal 3:1, the Elijah figure who would prepare the way of the Christ (Mt 11:9-10; Lk 7:26-27). He declared the Baptist superior to any prophet as the porter to the Kingdom, yet lesser to those who entered God's realm (Mt 11:11; Lk 7:28; GTh 46).

e. Acceptance and Rejection of John's Baptism (7:29-30)

29 When all the people and the tax collectors heard this, they declared God to be just, having been baptized with John's baptism. 30 But the Pharisees and the lawyers rejected the counsel of God, not being baptized by him themselves.

[[Q 7:29-30]] Scholars are divided over the inclusion of Luke's closing comments into the "Q" source. Nonetheless, the verses sharply separated the people who received John's baptism and the Pharisees who did not (Lk 7:29-30).

f. The Parable of the Children in the Marketplace (7:31-35)

31 "To what then should I compare the people of this generation? What are they like? 32 They are like children who sit in the marketplace and call to one another, saying, 'We piped to you, and you didn't dance. We mourned, and you didn't weep.' 33 For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' 34 The Son of Man has come eating and drinking, and you say, 'Behold, a glutton and a drunkard, a friend of tax collectors and sinners!' 35 Wisdom is justified by all her children."

[Q 7:31-35] In Matthew and Luke, Jesus employed the metaphor of children who taunted those on the street for joyous celebration ("piped a tune") or mourning at a funeral (Mt 11:16-17; Lk 7:31-32). Just like the juvenile call for action when none was appropriate, the criticism of his opponents over spiritual practices fell flat. His enemies chided him for his fellowship with sinners and equated his spiritual discipline with excess, even demon possessed, while holding the Baptist's fasting and sobriety as exemplary. Jesus responded by focusing upon not the means but the ends of ministry (Mt 11:18-19; Lk 7:33-35).

g. The Anointing at Bethany, Part I (7:36-39)

36 One of the Pharisees invited him to eat with him. He entered into the Pharisee's house and sat at the table. 37 Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, brought an alabaster jar of ointment. 38 Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 39 Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner."

[M 14:3-9] Luke deviated from the other gospels; he placed the narrative of the anointing at Bethany out of sequence, while Mark, Matthew and John set it immediately before the Passion (Mt 26:6-13, Mk 14:3-9, Jn 12:1-8). He inserted it after the parable of the children in the marketplace most likely as an example of his teaching, "Wisdom is justified by all her children" (Lk 7:35). The Nazarene ate at the house of a Pharisee when a sinful woman rushed in to the banquet, washed his feet with her tears, dried them with her hair and anointed them with expensive perfume (Lk 7:36-38). This was an act of extreme humility, placing the woman lower than a slave. Of course, it caused scandal (Lk 7:39).

h. The Anointing at Bethany, Part 2 (7:40-50)

40 Jesus answered him, "Simon, I have something to tell you."

He said, "Teacher, say on."

41 "A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 42 When they couldn't pay, he forgave them both. Which of them therefore will love him most?"

43 Simon answered, "He, I suppose, to whom he forgave the most."

He said to him, "You have judged correctly." 44 Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 45 You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 46 You didn't anoint my head with oil, but she has anointed my feet with ointment. 47 Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But one to whom little is forgiven, loves little." 48 He said to her, "Your sins are forgiven."

49 Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins?"

50 He said to the woman, "Your faith has saved you. Go in peace."

[L] The woman's scandalous social status and anointing set the stage for a dialogue between Jesus and the host, a Pharisee (Lk 7:40). The Nazarene proposed a debtor metaphor that ended with a rhetorical question; of course, the debtor who was forgiven the larger payment would love the loaner more (Lk 7:41-43). But, then he shifted the issue of debtor forgiveness to that of hospitality; the sinful woman, through her actions "loved" Jesus more than Simon the Pharisee simply because she welcomed him into her life in a more humble way (Lk 7:44-46). Notice Jesus equated hospitality to repentance, thus claiming the power to forgive sin; the woman would receive a greater forgiveness than the host who did not even go out of his way to welcome his guest (Lk 7:47). He declared the woman forgiven and this shocked the dinner guests, echoing Lk 5:17-26 (Lk 49-50).

Note again the relation between charism and kerygma. The power to forgive (charism) and the declaration of forgiveness (kerygma) caused a reaction of acceptance (sinful woman) and rejection (Simon and his dinner guests).

5. Teaching throughout Galilee (8:1-9:17)

Teaching Sub-Links

a. Women Leaders (8:1-3)

1 Soon afterwards, he went about through cities and villages, preaching and bringing the good news of God's Kingdom. With him were the twelve, 2 and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 3 and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others who served them from their possessions.

[L] Unlike other gospels, Luke included women, along with the Twelve, as proper disciples. Among others, he listed three rich, prominent women who, healed by Jesus, provided for his ministry based upon their wealth: Mary Magdalene, Joanna (wife of a high official in Herod's administration) and Susanna (Lk 8:1-3). Note that, even though Mary Magdalene had a sin-filled past ("healed of seven demons"), she was not necessarily the woman who anointed at Bethany; that connection did not exist in Christianity until the sixth century by Pope Gregory the Great (540-604 CE).

b. Parable of the Sower (8:4-8)

4 When a great multitude came together and people from every city were coming to him, he spoke by a parable: 5 "The farmer went out to sow his seed. As he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it. 6 Other seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture. 7 Other fell amid the thorns, and the thorns grew with it and choked it. 8 Other fell into the good ground and grew and produced one hundred times as much fruit." As he said these things, he called out, "He who has ears to hear, let him hear!"

[M 4:1-9] While Mark and Matthew remarked the people gathered on the shore (Mt 13:1, Mk 4:1), Luke generalized the gathered crowds (Lk 8:4). All the Synoptics described Jesus' parable of the wasteful farmer who tossed seeds without care (Mt 13:3-9, Mk 4:3-9; Lk 8:5-8; GTh 9); this cut against the common understanding of subsistence farming where the sower would plant seeds carefully in order to maximize yield. The wasteful nature of the sowing focused upon the seed and the soil. Obviously, the seeds won't take root on a well-worn road or rocky soil or among thorny bushes . But, when it fell on good soil, it produced an unbelievably large yield. Note the illogic of the wasteful farmer and the incredibly great results.

c. Explanation of the Parable of the Sower (8:9-15)

9 Then his disciples asked him, "What does this parable mean?"

10 He said, "To you it is given to know the mysteries of God's Kingdom, but to the rest it is given in parables, that 'seeing they may not see, and hearing they may not understand.'

11 "Now the parable is this: The seed is the word of God. 12 Those along the road are those who hear; then the devil comes and takes away the word from their heart, that they may not believe and be saved. 13 Those on the rock are they who, when they hear, receive the word with joy; but these have no root. They believe for a while, then fall away in time of temptation. 14 What fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life; and they bring no fruit to maturity. 15 Those in the good ground, these are those who with an honest and good heart, having heard the word, hold it tightly, and produce fruit with perseverance.

[M 4:10-20] In the Synoptics, the disciples asked Jesus for an explanation of the above parable (Mt 13:10, Mk 4:10; Lk 8:9). Luke shortened the reference to Isa 6:9 (Septuagint version; Lk 8:11) while Mark mentioned it (Mk 4:11) but Matthew quoted it in full (Mt 13:11-16). The evangelists noted that Jesus compared the farmer to the missionary, the seed to the Word of God and the soils as different types of people in the prospective audience: the hard-hearted (compacted road soil), the fair-weather believer (rocky soil), the easily distracted by worries (soil choked by thorn bushes) and the dedicated faithful (good soil). The last in the audience did acts of charity and evangelized (produced abundant fruit; Mt 13:19-23; Mk 4:14-20; Lk 8:11-15).

d. Parable of the Lamp (8:16-18)

16 "No one, when he has lit a lamp, covers it with a container or puts it under a bed; but puts it on a stand, that those who enter in may see the light. 17 For nothing is hidden that will not be revealed, nor anything secret that will not be known and come to light. 18 Be careful therefore how you hear. For whoever has, to him will be given; and whoever doesn't have, from him will be taken away even that which he thinks he has."

[M 4:21-22] While all the Synoptic evangelists recorded this parable, Luke followed Mark in placing it after the parable of the sower (Mk 4:21-22; Lk 8:16-17; GTh 33). This parable flowed smoothly from previous one because the focus was on fruitful disciples. Those who led by good example and spread the Good News shone like the light. In an environment of persecution, however, some might want to risk social consequences of following Christ; those who cowered resembled the lamp hidden (Mk 4:21; Lk 8:16). One could not sustain such private lives (Mk 4:22; Lk 8:17). Like the fire of the lamp, the faith of the public believer would grow but that of the strictly private follower see it wither and die (Mk 4:24-25; Lk 8:18)

Note Luke repeated the parable of the lamp in Lk 11:33.

e. Jesus' True Family (8:19-21)

19 His mother and brothers came to him, and they could not come near him for the crowd. 20 Some people told him, "Your mother and your brothers stand outside, desiring to see you."

21 But he answered them, "My mother and my brothers are these who hear the word of God and do it."

[M 3:31-35] Matthew, Mark and Luke recorded the attempts of Jesus family to connect with him and his use of it as a teaching moment about his "true family" (Mt 12:46-50, Mk 3:31-35; Lk 8:19-21; GTh 99). Luke removed Mark's rhetorical question to smooth the narrative.

f. Jesus Calms the Storm (8:22-25)

Jesus Calms the Water
by Rembrandt

22 Now on one of those days, he entered into a boat, himself and his disciples, and he said to them, "Let's go over to the other side of the lake." So they launched out. 23 But as they sailed, he fell asleep. A wind storm came down on the lake, and they were taking on dangerous amounts of water. 24 They came to him and awoke him, saying, "Master, Master, we are dying!" He awoke and rebuked the wind and the raging of the water; then they ceased, and it was calm. 25 He said to them, "Where is your faith?" Being afraid, they marveled, saying to one another, "Who is this then, that he commands even the winds and the water, and they obey him?"

[M 4:35-41] Up to this point, Luke portrayed a growing crowd of followers, both male and female. He taught the effects of evangelization (parable of the sower), the need to witness publicly (the parable of the lamp), the acceptance of all who believed (mother and brothers). Now, like Mark, he would put the disciples to the test in the calming of the storm (Mt 8:23-27, Mk 4:35-41; Lk 8:22-25). Jesus called fishermen as his first disciples so he could travel quickly and evangelize the various shoreline communities of Lake Gennesaret (Mk 4:35; Lk 8:22). The rising of warmth from the water in the cool evening created a vortex effect, sucking cold desert air onto the lake and creating sudden wind storms (Mk 4:37; Lk 8:23). Tossed around by the violent storm, the disciples panicked and woke the sleeping Jesus who calmed the storm then questioned their faith (Mk 4:38-41; Lk 8:23-25).

The early church interpreted this narrative as the challenge evangelization during times of persecution. The boat represented the Church. The sleeping Lord represented his seeming distance. The storm was the persecution. And the calming of the storm was the presence of the Risen Jesus who, in retrospect, smoothed the missionary effort and reassured the faithful.

g. The Exorcism of the Gaderenes Demonic (8:26-39)

26 Then they arrived at the country of the Gadarenes, which is opposite Galilee. 27 When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. 28 When he saw Jesus, he cried out and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me!" 29 For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard and bound with chains and fetters. Breaking the bonds apart, he was driven by the demon into the desert.

30 Jesus asked him, "What is your name?"

He said, "Legion," for many demons had entered into him. 31 They begged him that he would not command them to go into the abyss.

32 Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. Then he allowed them. 33 The demons came out of the man and entered into the pigs, and the herd rushed down the steep bank into the lake and were drowned.

34 When those who fed them saw what had happened, they fled and told it in the city and in the country.

35 People went out to see what had happened. They came to Jesus and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 36 Those who saw it told them how he who had been possessed by demons was healed. 37 All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. Then he entered into the boat and returned. 38 But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying, 39 "Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him.

[M 5:1-20] The Synoptic authors included this narrative of a Gentile exorcism (Mt 8:28-34, Mk 5:1-20; Lk 8:26-39) but Matthew doubled the number of the possessed and edited out the plea to follow Jesus. Luke hued closely to Mark but combined Mk 5:4-5 and Mk 5:9 into Lk 8:29.

Gergasa, which Mark then Luke referred to as "Gaderenes," lie on the eastern shore of Lake Genneseret. Both evangelists referred to the area, not to the specific city, for three towns of the Decapolis shared the same geography. Hippus, a few kilometers from Gergasa, was coastal settlement near a steep bank overlooking the lake; according to the account, the demons left the man and entered the swine who, in turn, jumped into the lake and drown (Mt 8:13, Mk 5:13; Lk 8:33). This detail and the reputation of the area as part of the Decapolis indicated Greek Gentiles populated the area.

Like Mark, Luke placed Jesus among the Gentiles, healing a man possessed by a plethora of demons who called themselves a "legion" (a Greek version of a Latin term denoting a military unit of four to six thousand soldiers; Lk 8:30-31); the strength of the demonic required restraints (Mk 5:4; Lk 8:29). Luke retained Mark's theme of demons revealing Jesus' identification, "Son of the Most High God" (Mk 5:7; Lk 8:28). All three authors portrayed the demons leaving the man and possessing the unclean swine who committed suicide (Mt 8:30-32, Mk 5:11-13; Lk 8:31-33); they also recorded the scandal the incident caused among the local population who asked Jesus to leave the area (Mt 8:33-35, Mk 5:14-17; Lk 8:34-37).

Despite the rejection of the Gentiles to Jesus' miracle, Mark and Luke noted the exorcised man wished to join Jesus, but the Nazarene instructed him to return to his family "and declare what great things God has done for you" (Mk 5:18-20; Lk 8:35, Lk 8:38-39).

While the majority of the Gentiles rejected Jesus, those who experienced his healing touch wished to follow him. These disciples spread the Good News where they lived.

h. Jarius' Daughter and the Woman With Internal Bleeding (8:40-56)

40 When Jesus returned, the multitude welcomed him, for they were all waiting for him. 41 Behold, a man named Jairus came. He was a ruler of the synagogue. He fell down at Jesus' feet and begged him to come into his house, 42 for he had an only born daughter, about twelve years of age, and she was dying. But as he went, the multitudes pressed against him. 43 A woman who had a flow of blood for twelve years, who had spent all her living on physicians and could not be healed by any, 44 came behind him and touched the fringe of his cloak. Immediately the flow of her blood stopped.

45 Jesus said, "Who touched me?"

When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?'"

46 But Jesus said, "Someone did touch me, for I perceived that power has gone out of me." 47 When the woman saw that she was not hidden, she came trembling; and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately. 48 He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace."

49 While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher."

50 But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed."

51 When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the child, and her mother. 52 All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping."

53 They were ridiculing him, knowing that she was dead. 54 But he put them all outside, and taking her by the hand, he called, saying, "Child, arise!" 55 Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat. 56 Her parents were amazed, but he commanded them to tell no one what had been done.

[M 5:21-43] All three Synoptic writers included this dual healing narrative (Mt 9:18-26, Mk 5:21-43; Lk 8:40-56). They all mentioned the synagogue leader who gave Jesus homage so his dying daughter might be restored (Mt 9:16) but only Mark and Luke named him ("Jarius" in Mk 5:22-23; Lk 8:41-42).

The Nazarene followed the leader when a woman who suffered from internal bleeding touched his garment (Mt 9:21-22, Mk 5:25-28; Lk 8:43-44). Only Mark and Luke included the dialogue between Jesus and the woman where Jesus felt power drain from him, he insisted the woman reveal herself and he sent her away in peace (Mk 5:28-34; Lk 8:45-48). Note the woman broke a social taboo by grasping the Nararene's garment. Yet, she received, not a rebuke from Jesus, but his approval for her faith in him. He was willing to set aside social restraints for the good of others.

At this point, Mark and Luke recorded family members from the leader approached him with the sad news of his daughter's death; they did not want the leader to be the cause of Jesus becoming unclean by putting him in proximity of a dead body (see Num 19:11, Num 19:16; Mk 5:35; Lk 8:49). Jesus insisted he see the girl even to the point of ejecting the mourners who ridiculed his statement "She isn't dead, but sleeping" (Mt 9:23-24, Mk 5:36-40; Lk 8:50-53). Alone with the family and close followers, he took the girl's hand and commanded her to rise up (Mt 9:25, Mk 5:40-41; Lk 8:53-54). Mark and Luke noted Jesus insisted they feed the girl but ordered their silence about the incident (Mk 5:42-43; Lk 8:55-56). Notice Jesus would willingly make himself unkosher for the good of others.

i. Sending Out the Twelve (9:1-10)

1 He called the twelve together and gave them power and authority over all demons, and to cure diseases. 2 He sent them out to preach God's Kingdom and to heal the sick. 3 He said to them, "Take nothing for your journey—no staffs, nor wallet, nor bread, nor money. Don't have two tunics each. 4 Into whatever house you enter, stay there, and depart from there. 5 As many as don't receive you, when you depart from that city, shake off even the dust from your feet for a testimony against them."

[M 6:7-11] The Synoptic authors recorded the first missionary trip by the Twelve (Mt 10:1-16, Mk 6:7-13; Lk 9:1-10). Mark and Luke had already listed the names of the Twelve (Mk 3:13-19; Lk 6:12-16) while Matthew waited until the journey to list them (Mt 10:2-4). Jesus empowered them to exorcise and heal (Mt 10:1, Mk 6:7; Lk 9:1); in Luke, he added the command to preach the Good News (notice the relationship between charism and kerygma; Lk 9:2). Next, he sent them in pairs to travel light as to be inconspicuous (Mt 10:9-10, Mk 6:8-9; Lk 9:3). Then, he instructed them to remain with house hosts as not to implicitly develop competition between potential hosts and give the impression of favoritism or duplicity, even greed (Mt 10:10-13, Mk 6:10; Lk 9:4). He also ordered them to condemn those hamlets which refused to receive them ("shake off dust" indicated disdain; Mt 10:14-15, Mk 6:11; Lk 9:5); notice Luke edited mention of Sodom and Gomorrah from his version.

6 They departed and went throughout the villages, preaching the Good News and healing everywhere.

7 Now Herod the tetrarch heard of all that was done by him; and he was very perplexed, because it was said by some that John had risen from the dead, 8 and by some that Elijah had appeared, and by others that one of the old prophets had risen again. 9 Herod said, "I beheaded John, but who is this about whom I hear such things?" He sought to see him.

10 The apostles, when they had returned, told him what things they had done.

[M 6:14-16] Here, Luke edited a section of Mark's account of Herod executing the Baptist (Mt 14:1-2, Mk 6:14-16; Lk 9:6-10). He created a chiasmus that indicated the success of the mission (again, charism and kerygma in Lk 9:6 and their reports to Jesus in Lk 9:10). He sandwiched the reaction of Herod in between the sending and the return. The king wondered if the Baptist or one of the prophets had risen from the dead or if Elijah had appeared (see Mal 4:5; Lk 9:7-8). Despite the execution of John, he found the message compelling, for he wished to see Jesus (Lk 9:9).

Again, note the four aspects in Luke's redaction. Charisms and kerygma caused a reaction. This time, Herod felt torn between its acceptance and rejection. He would soon choose (Lk 23:6-11).

j. Feeding of the Five Thousand (9:10-17)

He took them and withdrew apart to a desert region of a city called Bethsaida. 11 But the multitudes, perceiving it, followed him. He welcomed them, spoke to them of God's Kingdom, and he cured those who needed healing. 12 The day began to wear away; and the twelve came and said to him, "Send the multitude away, that they may go into the surrounding villages and farms and lodge and get food, for we are here in a deserted place."

13 But he said to them, "You give them something to eat."

They said, "We have no more than five loaves and two fish, unless we should go and buy food for all these people." 14 For they were about five thousand men.

He said to his disciples, "Make them sit down in groups of about fifty each." 15 They did so, and made them all sit down. 16 He took the five loaves and the two fish, and looking up to the sky, he blessed them, broke them, and gave them to the disciples to set before the multitude. 17 They ate and were all filled. They gathered up twelve baskets of broken pieces that were left over.

[M 6:30-44] The feeding of the multitude remained one of the few narratives found in all four gospels (Mt 14:13-21, Mk 6:30-44, Jn 6:1-15; Lk 9:10-17). The evangelists noted Jesus sought a private place with his disciples but the crowds would not allow him solitude (Mt 14:13, Mk 6:32-33, Jn 6:1-3). While Matthew and Mark recorded Jesus' healing ministry (Mt 14:14, Mk 6: 34), Luke combined his charism with his kerygma (Lk 6:11). The Synoptic authors noted the end of the day approaching and the need for people to seek dinner (Mt 14:15, Mk 6:35-36; Lk 9:12). All the gospel writers mentioned Jesus' challenge to his disciples for food (Mt 14:16, Mk 6:17, Jn 6:5-7; Lk 9:13), the amount of food available (five loaves and two fish; Mt 14:17-18, Mk 6:38, Jn 6:8-9; Lk 9:13) and his command for the audience to sit (Mt 14:19, Mk 6:39, Jn 6:10; Lk 9:14-15). All the evangelists recorded the Eucharistic themes of blessing, breaking and distribution (Mt 14:19, Mk 6:41-42, Jn 6:11; Lk 9:16) and the collection of leftovers (Mt 14:20, Mk 6:39, Jn 6:13; Lk 9:17). Note the twelve baskets mentioned represented abundance and fullness; the miracle of the few produced more than satisfied the hunger of the multitude, again another Eucharistic theme.

6. Forebodings of a Change (9:18-50)

Forebodings Sub-Links

a. Who do you say I am? (9:18-27)

18 As he was praying alone, the disciples were near him, and he asked them, "Who do the multitudes say that I am?"

19 They answered, " 'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old prophets has risen again."

20 He said to them, "But who do you say that I am?"

Peter answered, "The Christ of God."

[M 8:27-30] Matthew and Luke also recorded the scene that was the high point for Mark's gospel, the identity of the Christ (Mt 16:13-20, Mk 8:27-30; Lk 9:18-21). While Matthew elaborated on the dialogue, Mark and Luke focused on the solitude of Jesus and his disciples, then on the question of identity (Mt 16:13, Mk 8:27; Lk 9:18; GTh 13). After a dialogue in which the disciples mentioned the spirit of the Baptist, those of the other prophets and even the return of Elijah, Jesus asked the core question of faith: "Who do you say I am?" Simon Peter replied, "the Christ" (Mt 16:14-16, Mk 8:28-29; Lk 9:19-20).

21 But he warned them and commanded them to tell this to no one, 22 saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up."

23 He said to all, "If anyone desires to come after me, let him deny himself, take up his cross, and follow me. 24 For whoever desires to save his life will lose it, but whoever will lose his life for my sake will save it. 25 For what does it profit a man if he gains the whole world, and loses or forfeits his own self? 26 For whoever will be ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory, and the glory of the Father, and of the holy angels. 27 But I tell you the truth: There are some of those who stand here who will in no way taste of death until they see God's Kingdom."

Then Jesus defined himself as the Suffering Servant with the prophecy of his Passion, death and resurrection (Mt 16:21, Mk 8:31; Lk 9:21) and taught what discipleship really meant, the willingness to suffer and die as Jesus would (Mt 16:24, Mk 8:34; Lk 9:23). Next, he compared life in the temporal realm as inferior to that in the Kingdom. Gains in this life counted as nothing in the next (Mt 16:25-26, Mk 8:35-37; Lk 9:24-25). Apostasy would lead to condemnation (Mk 8:38; Lk 9:26). Some present would see the coming of the Kingdom (Mt 16:28, Mk 9:1; Lk 9:27; GTh 111).

The promise that some would not die but see the Kingdom deserves a comment. How do we interpret such a saying two millennia after its utterance? While the phrase did originate either with the historical Jesus or the early Church, Mark recorded it in the early 70's CE, after most of the eye witnesses to the earthly Nazarene had passed away. So, they, like us, most likely interpreted it allegorically. They would see flashes of the Kingdom in charism and kerygma during their lifetimes. Otherwise. those who insist in a literal interpretation, expecting to see the Second Coming before their passing, may find themselves sorely disappointed at the point of death.

b. The Transfiguration (9:28-36)

The Transfiguration
by Raphael

28 About eight days after these sayings, he took with him Peter, John, and James, and went up onto the mountain to pray. 29 As he was praying, the appearance of his face was altered, and his clothing became white and dazzling.

[M 9:2-13] All three Synoptic evangelists recorded the Transfiguration (Mt 17:1-13, Mk 9:2-13) but Luke shortened the narrative, while adding a few details (Lk 9:28-36). All three mentioned Jesus climbing the mountain with Peter, James and John and his transfiguration before them (Mt 17:1-2, Mk 9:2-3; Lk 9:28-29). Then, they noted the appearance of Moses who represented the Law and Elijah who represented the Prophets (Mt 17:3, Mk 9:4; Lk 9:30); the discussion between Jesus, Moses and Elijah represented the dialogue between the Hebrew Scriptures ("the Law and the Prophets") and the Good News.

30 Behold, two men were talking with him, who were Moses and Elijah, 31 who appeared in glory and spoke of his departure, which he was about to accomplish at Jerusalem.

[L] Luke alone added the content of the dialogue (what Jesus would accomplish in Jerusalem) and the departure of Moses and Elijah (Lk 9:31-33).

32 Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him. 33 As they were parting from him, Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah," not knowing what he said.

34 While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. 35 A voice came out of the cloud, saying, "This is my beloved Son. Listen to him!" 36 When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen.

[M 9:5-13] All three Synoptics continued the narrative with Peter's comment about recreating the Sukkoth celebration that commemorated the Exodus experience ("let us build three booths" in Mt 17:4, Mk 9:5-6; Lk 9:33). They also recorded the climax of the experience, the voice from the cloud (Mt 17:5, Mk 9:7; Lk 9:34-35). Recalling the Exodus experience, the cloud represented the divine presence (see Exo 13:21, Num 14:14, Deu 1:33) and the voice that of revelation (see Eze 1:28, 1 Kings 19:12-13, Joel 3:16-17, Amos 1:2). The heavenly voice commanded the disciples not to just read Scripture for the words of Moses and Elijah, but to heed the words of Jesus.

Luke noted that, suddenly, everything was gone (Mt 17:8, Mk 9:8) and three disciples kept quiet about the experience (Lk 9:36).

c. A Chiasmus on the Christ and Christian Leadership (9:37-50)

[M 9:14-39] Luke followed Mark's interesting chiasmus, but to a point. The structure began (Mk 9:14-29; Lk 9:37-42) and ended (Mk 9:38-40; Lk 9:49-50) with the power of exorcism; in the middle, it had the second prediction of the Passion (Mk 9:31-32; Lk 9:44-45) and a short passage on leadership (Mk 9:33-37; Lk 9:46-48).

1) Step A

37 On the next day, when they had come down from the mountain, a great multitude met him. 38 Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only born child. 39 Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams; and it hardly departs from him, bruising him severely. 40 I begged your disciples to cast it out, and they couldn't."

41 Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here."

42 While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father. 43 They were all astonished at the majesty of God.

The Synoptic authors all recorded the healing of the demonic boy (Mt 17:14-21, Mk 9:14-29; Lk 9:37-43) but Luke deleted several verses to soften Mark's sharp critique of the disciples (Mk 9:15-16, Mk 9:21-24, Mk 9:26-27). In the end, Luke noted the disciples could not exorcise the boy (Lk 9:40) so Jesus, condemning "the faithless generation" (Lk 9:41), freed the young man simply by approaching him (Lk 9:42).

But while all were marveling at all the things which Jesus did, he said to his disciples, 44 "Let these words sink into your ears, for the Son of Man will be delivered up into the hands of men." 45 But they didn't understand this saying. It was concealed from them, that they should not perceive it, and they were afraid to ask him about this saying.

The Synoptic evangelists continued the chiasmus with the second prediction of the Passion (Mt 17:22-23, Mk 9:30-32; Lk 9:43-45); in Mark and Luke, the disciples did not understand what Jesus had prophesied while Matthew softened the reaction to sorrow.

2) Step B

46 An argument arose among them about which of them was the greatest. 47 Jesus, perceiving the reasoning of their hearts, took a little child, and set him by his side, 48 and said to them, "Whoever receives this little child in my name receives me. Whoever receives me receives him who sent me. For whoever is least among you all, this one will be great."

Luke and Mark counterbalanced the prediction with a teaching on leadership. Both inverted the question of greatness (Mk 9:33-34, Lk 9:46) with the presentation of a child as the model to be served (Mk 9:35-36; Lk 9:47-48). Note Matthew edited in passages to break up the pattern.

3) Step A2

49 John answered, "Master, we saw someone casting out demons in your name, and we forbade him, because he doesn't follow with us."

50 Jesus said to him, "Don't forbid him, for he who is not against us is for us."

Mark and Luke ended the chiasmus with the question of outsiders exorcising in Jesus' name (Mk 9:38-40; Lk 9:49-50); at this point, Luke broke off while Mark continued Jesus' teaching. Note the irony of the passage; while disciples could not expel demons, outsiders could. Followers needed to learn the true nature of the Christ and discipleship.

D. Step B1. Journey to Jerusalem
(through Samaria and Judea; 9:51–19:40)

Journey to Jerusalem Links

1. Preparations (9:51-10:24)

Preparations Sub-Links

a. Rejection in Samaria (9:51-56)

51 It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem 52 and sent messengers before his face. They went and entered into a village of the Samaritans, so as to prepare for him. 53 They didn't receive him, because he was traveling with his face set toward Jerusalem. 54 When his disciples, James and John, saw this, they said, "Lord, do you want us to command fire to come down from the sky and destroy them, just as Elijah did?"

55 But he turned and rebuked them, "You don't know of what kind of spirit you are. 56 For the Son of Man didn't come to destroy men's lives, but to save them." They went to another village.

[L] Luke described the disciples' reaction to their rejection as advance men in a Samaritan village. The townsfolk learned Jesus and his entourage intended to travel to Jerusalem for Passover (Lk 9:51-53). When the angered James and John wanted to call fire from the sky (see Gen 19), Jesus rebuked them, reminding them of his salvific mission (Lk 9:54-56).

b. Challenges to Discipleship (9:57-62)

57 As they went on the way, a certain man said to him, "I want to follow you wherever you go, Lord."

58 Jesus said to him, "The foxes have holes and the birds of the sky have nests, but the Son of Man has no place to lay his head."

59 He said to another, "Follow me!"

But he said, "Lord, allow me first to go and bury my father."

60 But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce God's Kingdom."

61 Another also said, "I want to follow you, Lord, but first allow me to say good-bye to those who are at my house."

62 But Jesus said to him, "No one, having put his hand to the plow and looking back, is fit for God's Kingdom."

[Q 9:57-60, ?61-62?] Luke and Matthew included a dialogue Jesus had with prospective disciples. He challenged the eager one with the mobility of Christian ministry (Mt 8:19-20; Lk 9:57-58; GTh 86) and one who demurred with the question of priority (Mt 8:21-22; Lk 9:59-60). Some scholars promote the inclusion of Lk 9:62-63 in the Q source.

c. Mission of the Seventy (10:1-12)

1 Now after these things, the Lord also appointed seventy others, and sent them two by two ahead of him into every city and place where he was about to come. 2 Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. 3 Go your ways. Behold, I send you out as lambs among wolves. 4 Carry no purse, nor wallet, nor sandals. Greet no one on the way. 5 Into whatever house you enter, first say, 'Peace be to this house.' 6 If a son of peace is there, your peace will rest on him; but if not, it will return to you. 7 Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 8 Into whatever city you enter and they receive you, eat the things that are set before you. 9 Heal the sick who are there and tell them, 'God's Kingdom has come near to you.' 10 But into whatever city you enter and they don't receive you, go out into its streets and say, 11 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that God's Kingdom has come near to you.' 12 I tell you, it will be more tolerable in that day for Sodom than for that city.

[Mark-Q Overlap; Q 10:2, Q 10:3, Q 10:4, Q 10:5-9 and Q 10:10-12] Like Matthew (Mt 9:37-38, Mt 10:7-16), Luke combined Mark's missionary commands (Mk 6:8-13) with verses from the "Q" source (Lk 10:1-12). Unlike the other Synoptic writers, he designated the number either as seventy or seventy two, depending upon the textual source (Lk 10:1). From the "Q," he imported the prayer which weaved evangelization with an agricultural harvest (Mt 9:37-38; Lk 10:2; GTh 73); both required more labor than was available. Then, he turned to the dangers on the road with the "Q" image of "lambs among wolves" (Mt 10:16; Lk 10:3) before mixing in Mark's travel instructions for companionship (in pairs), speed (travel light) and safety (Mt, 10:9-10, Mk 6:8; Lk 10:4). After the "L" greeting of Shalom (Lk 10:5), he continued with the "Q" saying about the gift of peace upon the hospitable (Mt 10:13; Lk 10:6) and the rights of the missionary (Mt 10:10; Lk 10:7); however the author added the "L" caveat not to move "from house to house," even to eat what the host presented to them (Lk 10:8; GTh 14). Then he presented the "Q" reason for travel in terms of kerygma and charism (Mt 10:7-8; Lk 10:9). Like the other Synoptic authors, Luke shifted to those who rejected the Good News by a vigorous condemnation (Shaking the dust from their feet" in Mt 10:14, Mk 6:11; Lk 10:10-11). Both Matthew and Luke added the "Q" prophecy which compared the fate of villages who rejected the message with that of Sodom (Mt 10:15; Lk 10:12).

Both Matthew and Luke combined Mark and "Q" sayings into their sending narratives. Luke, however, added details that implied evangelization among Gentiles: the shear number of missionaries (70 or 72, which meant fullness) and eating what the host offered (whether kosher or not). These details give us a hint that the evangelist wrote in a post Jewish-Christian environment.

d. Curses and a Warning (10:13-16)

13 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes. 14 But it will be more tolerable for Tyre and Sidon in the judgment than for you. 15 You, Capernaum, who are exalted to heaven, will be brought down to Hades. 16 Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me."

[Q 10:13-15] On the heels of his missionary discourse, Luke added the "Q" material with Jesus condemning the unbelieving towns by name, comparing the conversion of Nineveh after the preaching of Jonah (Jonah 3) to his mobile ministry (Mt 11:21; Lk 10:13). Then, the Nazarene turned to the Final Judgment, prophesying harsh treatment (for Tyre and Sidon in Mt 11:22, Lk 10:14) and eternal damnation (for Capernaum in Mt 11:23; Lk 10:15).

[Q 10:16] Luke ended this passage with a warning to anyone who rejected his message and its true source. Rejecting the Good News meant rejecting God himself (Mt 10:40; Lk 10:16).

e. Return of the Seventy (10:17-20)

17 The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name!"

18 He said to them, "I saw Satan having fallen like lightning from heaven. 19 Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 20 Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven."

[L] Luke recorded the triumphal return of the missionaries who exorcised demons in the name of Jesus (Lk 10:17). He then noted Jesus' prophecy over the defeat of Satan (see Isa 14:12, Rev 12:9; Lk 10:18) in light of charisms he gave to his followers (see Mk 16:17-18; Lk 10:19). He finished, however, with a caveat; Jesus instructed his followers not to focus on victories in spiritual warfare but upon their places in the Kingdom (Lk 10:20).

f. Praise and a Blessing (10:21-24)

21 In that same hour, Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight."

22 Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him."

[Q 10:21 and Q 10:22] Luke followed Jesus' comments to the returning missionaries with a prayer of praise for God's revelation to the general populace, not to the religious elite (Mt 11:25-26; Lk 10:21-22). On the heals of the prayer, he noted a Johannine-like statement of the Son's relationship with the Father (see Jn 17:25-26; Mt 11:27; Lk 10:22).

23 Turning to the disciples, he said privately, "Blessed are the eyes which see the things that you see, 24 for I tell you that many prophets and kings desired to see the things which you see, and didn't see them, and to hear the things which you hear, and didn't hear them."

[Q 10:23-24] In the context of the Jesus' statement on the relation between the Father and the Son, Luke portrayed the disciples as blessed, fortunate to witness the ministry of Jesus in his earthly life and in the Church (Mt 13:16-17; Lk 10:23-24).

2. Mercy and Other Priorities (10:25-42)

Mercy Sub-Links

a. The Great Commandment and the Good Samaritan (10:25-37)

25 Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?"

26 He said to him, "What is written in the law? How do you read it?"

27 He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself."

28 He said to him, "You have answered correctly. Do this, and you will live."

[M 12:29-31] Unlike Matthew and Mark where the leaders asked Jesus about the most important edict in the Torah (Mt 22:35-40, Mk 12:28-34), Luke flipped the script; Jesus asked a Pharisee the question of priority (Lk 10:25-28; GTh 25). And, unlike the other two Synoptic writers who posed the question of a hermeneutical "key," Luke asked it in the context of eternal life, thus presenting a larger issue. Who exactly were the saved?

29 But he, desiring to justify himself, asked Jesus, "Who is my neighbor?"

In the Synoptic gospels, Jesus used the word "love" to thread the needle of priority. The Law required the faithful to love God above all (Deu 6:4) and love neighbor like one's self (Lev 19:18). However, love of God meant devotion but love of neighbor meant respect; so love in this construction had two different meanings. The Pharisee in the scene would use the second command about neighbor to limit the saved strictly to the Jews. Jesus, of course, would have none of this.

The Good Samaritan
by Jordaens

30 Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 31 By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 32 In the same way a Levite also, when he came to the place and saw him, passed by on the other side. 33 But a certain Samaritan, as he traveled, came where he was. When he saw him, he was moved with compassion, 34 came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, brought him to an inn, and took care of him. 35 On the next day, when he departed, he took out two denarii, gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.'

[L] In the parable of the Good Samaritan, Jesus told the famous story of a man who foolishly traveled alone on the switchback-filled road from Jerusalem to Jericho. The blind corners in the road allowed thieves to prey upon such travelers with near-deadly results (Lk 10:30). A priest and Levite who implicitly wished to keep kosher for Temple service would not assist a man they presumed to be dead (see Num 19:11; Lk 10:31-32). However, a Samaritan whom Jews considered an apostate and, so, unclean by definition did assist the victim out of compassion, even paying for his recovery (Lk 10:33-35).

36 Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?"

37 He said, "He who showed mercy on him."

Then Jesus said to him, "Go and do likewise."

In typical Lucan fashion, Jesus told a parable that flipped social convention on its head. The Pharisee assumed only his coreligionists, as sons of Abraham, gained salvation when he asked the question, "Who is my neighbor?" (Lk 10:29). But, he received a shock when Jesus asked the identity of the man who acted like a neighbor, not the priest or the Levite but the one who showed mercy, the hated Samaritan (Lk 10:36-37). In this way, Jesus shifted the term "neighbor" from one of birthright to one of character.

Note again that, by painting the unclean Samaritan as the hero of the story, Luke could also add the Gentile outsiders to those who acted with mercy and, thus, worthy of eternal life.

b. Mary and Martha (10:38-42)

38 As they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house.

[L] Luke told the endearing story of Martha and Mary to solve the tension between two Christian values: hospitality and catechesis. In almost every ancient culture, travelers had the right to food and shelter for a limited time; hosts had a social responsibility to provide such (see Gen 18:1-8). The patriarch host would entertain his wayfarer guest while the women of the clan would prepare meals, accommodations and even assist in such welcoming rituals as foot washings (1 Tim 5:9-10). Luke, however, changed the value with a woman (Martha) playing the host (Lk 10:38).

39 She had a sister called Mary, who also sat at Jesus' feet and heard his word.

But, he introduced another wrinkle. In the context of the Christian community, not only could women (Martha) host the traveling missionaries (represented by Jesus), women (Mary) could sit at the feet of these mobile ministers to learn from their teachings (Lk 10:39). In other words, women had the right to catechesis on an equal par to that of men.

40 But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me."

41 Jesus answered her, "Martha, Martha, you are anxious and troubled about many things, 42 but one thing is needed. Mary has chosen the good part, which will not be taken away from her."

So, which Christian value had priority, hospitality or catechesis? As important as hospitality loomed in the culture, Luke answered that question in favor of the later, especially for women (Lk 10:40-42).

3. Prayer (11:1-13)

Prayer Sub-Links

a. The Lord's Prayer (11:1-4)

1 When he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples."

[L] Luke introduced the Lord's Prayer with a request from his disciples.

2 He said to them, "When you pray, say,

'Our Father in heaven,
may your name be kept holy.
May your Kingdom come.
May your will be done on earth, as it is in heaven.
3 Give us day by day our daily bread.
4 Forgive us our sins,
for we ourselves also forgive everyone who is indebted to us.
Bring us not into temptation,
but deliver us from the evil one.' "

[Q 11:2b-4] Luke presented the shorter version of the Our Father compared to Matthew's (Mt 6:6-13). While the traditional Matthean prayer contained seven petitions (and the doxology), the Lucan variant had six. Both began the prayer with the title "Father" indicating the immanence of the divine presence, but Luke's doesn't indicate the its location (in heaven, Mt 6:9). Both petition YHWH to make his name hallowed in a way that resulted in the Kingdom (Mt 6:10; Lk 11:2); note the eschatological nature of the request which Matthew reinforced in the third petition about God's will ("on earth as it is in heaven"). Both ask for daily sustenance but scholars argue if the bread in question simply supplied present needs or was food for the Kingdom (Eucharist; Mt 6:11; Lk 11:3); in other words, was the bread for today or for eternity? The same tension occurred in the next petition about forgiveness (Mt 6:12; Lk 11:4); did the petition ask for immediate forgiveness or acquittal at the Last Judgment? If the first two petitions (hallow name, bring Kingdom) tilted the entire prayer towards an entreaty of the end times, the final petition sealed that understanding. The phrase "do not bring us into temptation" referred the the Tribulation, an event that would not entice the individual into sin but one that would challenge the entire faith community (Mt 6:13; Lk 11:4); Matthew's addition ("rescue us from the Evil One") only reinforced that understanding.

The Lord's Prayer was a uniquely Christian one for its focus on the end times. Yet, over time, gained popularity simply because believers could ignore its eschatological themes and apply its petitions to their immediate situations.

b. Parables and Teachings about Prayer (11:5-13)

Luke followed his presentation of the Lord's Prayer with several parables and a teaching.

5 He said to them, "Which of you, if you go to a friend at midnight and tell him, 'Friend, lend me three loaves of bread, 6 for a friend of mine has come to me from a journey, and I have nothing to set before him,' 7 and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'? 8 I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs.

[L] He related the story of the persistent neighbor as an allegory for perseverance in prayer (Lk 11:5-8). Notice how the parable roughly paralleled the petition for "daily bread" in the Lord's Prayer. The weekly celebration of the Eucharist echoed this constant call for the God to give the faithful bread for the Kingdom. Thus, ongoing prayer was not just an individual pursuit but a shared experience.

9 "I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. 10 For everyone who asks receives. He who seeks finds. To him who knocks it will be opened.

11 "Which of you fathers, if your son asks for bread, will give him a stone? Or if he asks for a fish, he won't give him a snake instead of a fish, will he? 12 Or if he asks for an egg, he won't give him a scorpion, will he? 13 If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him?"

[Q 11:9-13] Luke followed the parable with several others that acted as a moral to Lk 11:5-8. The ones knocking will find (Mt 7:7-8; Lk 11:9-10; GTh 2, GTh 92, GTh 94). The ones requesting their earthly fathers for food (fish, egg) will not receive death (snake, scorpion; Mt 7:9-10; Lk 11:11-12). By analogy, the heavenly Father will all the more bestow good gifts on the community (Mt 7:11), especially the Spirit (Lk 11:13).

Again, note the parallels: constant prayer (the persistent neighbor parable, knocking on the door) and the request for food (bread with persistent neighbor, fish and egg). Also consider the gift of the Spirit in Luke's account. A consistent, shared spiritual life and regular celebration of the Eucharist depended upon and found its source in the Spirit.

4. Growing Opposition (11:14-54)

Opposition Sub-Links

a. Beelzebul Controversy (11:14-26)

14 He was casting out a demon, and it was mute. When the demon had gone out, the mute man spoke; and the multitudes marveled. 15 But some of them said, "He casts out demons by Beelzebul, the prince of the demons." 16 Others, testing him, sought from him a sign from heaven. 17 But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation. A house divided against itself falls. 18 If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 19 But if I cast out demons by Beelzebul, by whom do your children cast them out? Therefore they will be your judges. 20 But if I by God's finger cast out demons, then God's Kingdom has come to you.

[Mark-Q Overlap; Q 11:14-15, 17-20, Q 11:?21-22? and Q 11:23] Matthew and Luke (Mt 12:22-30; Lk 11:14-26) expanded Mark's account of the Beelzebul controversy (Mk 3:22-27). Unlike Mark, the other two Synoptic writers began with a healing (Mt 12:22-23, Lk 11:14). This gave rise to the accusation over the source of Jesus's true power: Beelzebul (Mt 12:24, Mk 3:22; Lk 11:15). The term Beelzebul originally was the name of a local Philistine god (Ba'al Zebub) who had an etymological association with Baal, the fertility god (see 2 Kings 1:1-16). Jews soon attributed the name as evil, equating it with Satan.

In all the Synoptics, Jesus retorted by pushing their charge to its absurd conclusion with the analogies of the divided kingdom and the infighting clan (Mt 12:25, Mk 3:23-24; Lk 11:17). He applied that image to the demonic realm (Mt 12:26, Mk 3:26; Lk 11:18). From the "Q" source, he added the rhetorical question about the source of Jewish power to exorcise (Mt 12:27, Lk 11:19). Then, again from the "Q" source, he advanced his argument to its conclusion. If his power did not come from Beelzebul, then from God. And if from God, then the Kingdom was present (Mt 12:28; Lk 11:20).

21 "When the strong man, fully armed, guards his own dwelling, his goods are safe. 22 But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his plunder.

23 "He who is not with me is against me. He who doesn't gather with me scatters.

Jesus added the image of a potential theft to reinforce his argument about strength in unity (Mt 12:29, Mk 3:27; Lk 11:21-22; GTh 35) then, again from the "Q" source, ended with a condemnation of those who opposed him (Mt 12:30; Lk 14:23).

24 The unclean spirit, when he has gone out of the man, passes through dry places, seeking rest; and finding none, he says, 'I will turn back to my house from which I came out.' 25 When he returns, he finds it swept and put in order. 26 Then he goes and takes seven other spirits more evil than himself, and they enter in and dwell there. The last state of that man becomes worse than the first."

[Q 11:24-26] Luke added a coda to the controversy from the "Q" source. What happened when an exorcised man regained his mental balance but implicitly remained spiritually stagnate? In both Matthew and Luke, Jesus told a parable of the wandering demon who, seeing no victims (desert regions), gathered strength (fellowship with other demons), attacked the man with increased vigor and left him worse off (Mt. 12:43-45; Lk 11:24-26).

A modern analogy would be the alcoholic who, convinced of his own willpower, dallied with a sip of wine and "fell off the wagon." Pride blinded him to a need for the support of others and accountability to them. In the same way, the proud who rejected Jesus might live a moral life but their self-importance left them vulnerable to the greater evils of self righteousness.

b. Transition: Blessing on Jesus' Mother (11:27-28)

27 It came to pass, as he said these things, a certain woman out of the multitude lifted up her voice and said to him, "Blessed is the womb that bore you, and the breasts which nursed you!"

28 But he said, "On the contrary, blessed are those who hear the word of God, and keep it."

[Q 11:?27-28?] While some scholars include this transition in the "Q" source, others consider this exchange from the "L" source. An anonymous woman praised Jesus mother but, like Lk 8:19-21, Jesus responded with a beatitude for the faithful disciple (Lk 11:28-29; GTh 79).

c. Request for a Sign and the Parable of the Eye (11:29-35)

29 When the multitudes were gathering together to him, he began to say, "This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah the prophet. 30 For even as Jonah became a sign to the Ninevites, so the Son of Man will also be to this generation. 31 The Queen of the South will rise up in the judgment with the men of this generation and will condemn them, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, one greater than Solomon is here. 32 The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, one greater than Jonah is here.

[Mark-Q Overlap; Q 11:16, 29-30 and Q 11:31-32] While Luke placed the request for a sign from Jesus opponents in Lk 11:16, Mark and Matthew also recorded this question (Mt 12:38-39, Mk 8:11-12) but the "Q" source connected it's symbolic value to Jonah and, thus, to the Son of Man (Mt 12:39-40; Lk 11:29-30). Matthew explicitly paralleled Jonah's experience in the whale with the Son of Man in the tomb, but Luke left the parallel unspoken. Both framed the repentant Ninevites (Mt 12:41; Lk 11:32) and the non-Jewish "Queen of the South" (Mt 12:42; Lk 11:31) as righteous judges condemning the "evil generation." Both framed the famous outsiders as wise enough to realize that "something greater" than Jonah and Solomon was present.

33 "No one, when he has lit a lamp, puts it in a cellar or under a basket, but on a stand, that those who come in may see the light. 34 The lamp of the body is the eye. Therefore when your eye is good, your whole body is also full of light; but when it is evil, your body also is full of darkness. 35 Therefore see whether the light that is in you isn't darkness. 36 If therefore your whole body is full of light, having no part dark, it will be wholly full of light, as when the lamp with its bright shining gives you light."

[Q 11:33 and Q 11:34-35] In the Mark-Q overlap, Jesus critiqued his opponents as implicitly blind to the import of his presence. The following "Q" source parable made that assessment explicit. Both Matthew and Luke emphasized the importance of the eye in a spiritual sense. That which one could understand ("see") changed one's perceptions of the reality ("your entire body is illuminated" in Mt 6:22; Lk 11:34; GTh 61). However, that which one ignored ("light in you is darkness"; Lk 11:35) could lead to shame when the truth was revealed ("it will be illuminated when the glaring light shines on you"; Lk 11:36). Note Matthew didn't include Luke's caveat against ignorance but simply stated the sorry fact of its existence in the person (Mt 12:23).

d. Woes (11:37-54)

37 Now as he spoke, a certain Pharisee asked him to dine with him. He went in and sat at the table. 38 When the Pharisee saw it, he marveled that he had not first washed himself before dinner.

[L] In Lk 11:37-38, Jesus condemned the Pharisees for their obsession over kosher washings.

The Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness.

[Q 39] He considered such minor rulings as obsessive, even duplicitous (Mt 11:25; Lk 11:39; GTh 89).

40 You foolish ones, didn't he who made the outside make the inside also? 41 But give for gifts to the needy those things which are within, and behold, all things will be clean to you.

[L] He then posed the power of the Creator to produce the elements for the cup as well as the inner life of the human (Lk 11:40; GTh 89).

42 But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and God's love. You ought to have done these, and not to have left the other undone. 43 Woe to you Pharisees! For you love the best seats in the synagogues and the greetings in the marketplaces. 44 Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it."

[Q 11:?39a?, 42, 39b, 41, 43-44] Both Matthew and Luke chided the Pharisees for their taxes on such small items as spices but ignored the necessary biblical themes of justice and divine love (Mt 11:23; Lk 11:42). These godly values meant mercy and charity were the road to righteousness (Mt 12:26; Lk 11:41). The authors compared the disparity between behavior and intention to that of a honored tomb, beautifully maintained on the outside, but full of decay on the inside (Mt 11:27; Lk 11:44).

45 One of the lawyers answered him, "Teacher, in saying this you insult us also."

[L] Then, Luke turned his ire against the scribes (11:45).

46 He said, "Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won't even lift one finger to help carry those burdens. 47 Woe to you! For you build the tombs of the prophets, and your fathers killed them. 48 So you testify and consent to the works of your fathers. For they killed them, and you build their tombs.

[Q 11:46b, 52, 47-48] Matthew and Luke continued on the theme of the tomb, thereby ratcheting up Jesus' criticism. The Nazarene condemned the scribes and their legalistic minutia that suffocated the grand themes of the Torah (see Mt 23:4; Lk 11:46). Instead of comparing them to the tombs of the prophets, he charged their intellectual forefathers for the murders the YHWH's spokesmen then implicitly charged them with duplicity for honoring these righteous men, thus impuning them with the guilt of the deaths (Mt 23:29-32; Lk 11:47-48).

Therefore also the wisdom of God said, 'I will send to them prophets and apostles; and some of them they will kill and persecute, 50 that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation, 51 from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation.

[Q 11:49-51] The proverb from the "Q" source could not be found in the Hebrew Scriptures; instead it represented an eschatological saying of the early Church (Mt 23:34-36; Lk 11:49-51). It continued the view that the Pharisees shared in the blood guilt of the prophets from Abel (Gen 4:1-18) to Zechariah (2 Chr 24:20-21). Divine justice required retribution in the generation of the end times.

52 Woe to you lawyers! For you took away the key of knowledge. You didn't enter in yourselves, and those who were entering in, you hindered."

[Q 11:52] Because of their obstinacy, the Pharisees and scribes did not allow themselves or those in the care a chance to enter the Kingdom (Mt 23:12; Lk 11:52).

53 As he said these things to them, the scribes and the Pharisees began to be terribly angry, and to draw many things out of him, 54 lying in wait for him, and seeking to catch him in something he might say, that they might accuse him.

5. Teachings on Discipleship (12:1-13:9)

Teaching Sub-Links

a. Worth of the Disciple (12:1-12)

1 Meanwhile, when a multitude of many thousands had gathered together, so much so that they trampled on each other, he began to tell his disciples first of all, "Beware of the yeast of the Pharisees, which is hypocrisy.

Luke framed a series of Jesus' teachings directed to his disciples before a vast crowd; he added the caveat: "Beware of the yeast of the Pharisees. It is hypocrisy" (Lk 12:1). From this point, the Nazarene addressed what the disciple learned, how worthy they were and what the disciples implicitly accepted in the gift of the Spirit.

2 But there is nothing covered up that will not be revealed, nor hidden that will not be known. 3 Therefore whatever you have said in the darkness will be heard in the light. What you have spoken in the ear in the inner rooms will be proclaimed on the housetops.

[Mark-Q Overlap; Q 12:2-3] Mark addressed the eventual public knowledge of revelation (Mk 4:22; Mt 10:26; Lk 12:2; GTh 5). From the "Q" source, Matthew and Luke added the images of darkness and light to revelation; what was said in darkness would be revealed in the light, even from the rooftops (Mt 10:27; Lk 12:3; GTh 33).

4 "I tell you, my friends, don't be afraid of those who kill the body, and after that have no more that they can do. 5 But I will warn you whom you should fear. Fear him who after he has killed, has power to cast into Gehenna. Yes, I tell you, fear him.

6 "Aren't five sparrows sold for two assaria coins? Not one of them is forgotten by God. 7 But the very hairs of your head are all counted. Therefore don't be afraid. You are of more value than many sparrows.

[Q 12:4-5 and Q 12:6-7] Revelation cut two ways: what the Christian would profess and how their opponents would resist them. Both Matthew and Luke warned disciples to place both in a larger picture. They should not fear their earthly opposition but heavenly judgment (Mt 10:28; Lk 12:4-5). Why? Because of their worth to the Father which was far greater than anything in creation (sparrows for sale). He cared for them in way unimaginable (counting hairs; Mt 10:29-31; Lk 12:6-7).

8 "I tell you, everyone who confesses me before men, the Son of Man will also confess before the angels of God; 9 but he who denies me in the presence of men will be denied in the presence of God's angels.

[Q 12:8-9] The "Q" source continued on the subject of the disciples' worth with their place at the Final Judgment. Matthew and Luke noted the Son of Man would acknowledge the faithful before the Father but he would condemn the apostate (Mt. 10:32-33; Lk 12:8-9).

10 Everyone who speaks a word against the Son of Man will be forgiven, but those who blaspheme against the Holy Spirit will not be forgiven.

[Q 12:10] This "Q" saying extended the fate of the apostates and the opponents. Matthew and Luke noted those who rejected the message implicitly denied the work of the Spirit (which the disciples accepted); Mt 12:32; Lk 12:10). The message of forgiveness inherent in the Good News had limits.

11 When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer or what you will say; 12 for the Holy Spirit will teach you in that same hour what you must say."

[Q 12:11-12] Luke paralleled the subject of anxiety among the disciples with Lk 12:6-7. Just as they should fear God's judgment over that of men, they should depend upon the power of the Spirit in situations of trial (Mt 10:19; Lk 12:11-12). They possessed the Spirit; their opponents rejected the Spirit.

b. On Riches (12:13-21)

13 One of the multitude said to him, "Teacher, tell my brother to divide the inheritance with me."

14 But he said to him, "Man, who made me a judge or an arbitrator over you?" 15 He said to them, "Beware! Keep yourselves from covetousness, for a man's life doesn't consist of the abundance of the things which he possesses."

16 He spoke a parable to them, saying, "The ground of a certain rich man produced abundantly. 17 He reasoned within himself, saying, 'What will I do, because I don't have room to store my crops?' 18 He said, 'This is what I will do. I will pull down my barns, build bigger ones, and there I will store all my grain and my goods. 19 I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, and be merry." '

20 "But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared—whose will they be?' 21 So is he who lays up treasure for himself, and is not rich toward God."

[Q 12:?13-14? and Q 12:?16-21?] Many scholars dispute the inclusion of the controversy and parable on riches in the "Q"source since they could only be found in Luke. Luke recorded Jesus denied the status of the scribe. The Nazarene would not give a legal opinion on inheritance (Lk 12:13-14; GTh 72). He followed it with the Parable of the Rich Farmer about a man who gathered an abundant harvest, laid down self-satisfied, only to die in his sleep and lose it all (Lk 12:16-20; GTh 63). Jesus then stated the moral of his story: storing up heavenly treasure trumped the pursuit of earthly riches (Lk 12:21).

Scholars who argue for the inclusion of this passage based upon its proximity to the following verses on personal needs.

c. On Today's Needs (12:22-34)

22 He said to his disciples, "Therefore I tell you, don't be anxious for your life, what you will eat, nor yet for your body, what you will wear. 23 Life is more than food, and the body is more than clothing. 24 Consider the ravens: they don't sow, they don't reap, they have no warehouse or barn, and God feeds them. How much more valuable are you than birds! 25 Which of you by being anxious can add a cubit to his height? 26 If then you aren't able to do even the least things, why are you anxious about the rest? 27 Consider the lilies, how they grow. They don't toil, neither do they spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these. 28 But if this is how God clothes the grass in the field, which today exists and tomorrow is cast into the oven, how much more will he clothe you, O you of little faith?

29 "Don't seek what you will eat or what you will drink; neither be anxious. 30 For the nations of the world seek after all of these things, but your Father knows that you need these things. 31 But seek God's Kingdom, and all these things will be added to you.

[Q 12:22b-31] How should disciples live with their priorities focused on God's will? Matthew and Luke implicitly presented the answer in terms of dependence and explicitly on its corollary, freedom from anxiety. In this "Q" saying, Jesus created a chiasmus, teaching his followers that life meant more than food, drink or clothing (Step A1: Mt 6:25; Lk 12:22-23 (GTh 36); Step A2: Mt 6:31; Lk 12:29).

He then illustrated the point with two images from nature: birds of the air and lilies of the field. Just as God so cared for the birds of the air that need not work, he cared for the faithful so much more (Step B1: Mt 6:26; Lk 12:24). Just as God produced the beauty of the lilies in the spring, only to have them wilt and gathered for kilning in outdoor ovens, he would provide clothing for the faithful (Step B2: Mt 6:28-29; Lk 12:27-28; GTh 36).

The moral of the saying was simple. Worry could not add a moment ("cubit" or "hour") to one's life; one didn't have control either in small or large matters (Step C: Mt 6:27; Lk 12:25-26). God knows everyone's needs, even if outsiders obsess over them (Mt 6:32; Lk 12:30). So disciples should first "seek the Kingdom" and depend upon God to provide daily needs (Mt 6:33; Lk 12:31).

32 "Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom.

[L] Luke bridged the chiamus about worry to the conclusion below with a verse about the gift of the Kingdom (Lk 12:32).

33 Sell what you have and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches and no moth destroys. 34 For where your treasure is, there will your heart be also.

[Q 12:33-34] These few verses acted as a coda for Luke. In this "Q" saying, Jesus told his followers to share what you have with the poor as a way to shift one's priorities heavenward (Mt 6:19-20; Lk 12:33; GTh 76). He added a proverb about one's true aims (Mt 6:21; Lk 12:34).

d. On the Second Coming (12:35-13:9)

1) Waiting for the Master (12:35-48)

35 "Let your waist be dressed and your lamps burning. 36 Be like men watching for their lord when he returns from the wedding feast, that when he comes and knocks, they may immediately open to him. 37 Blessed are those servants whom the lord will find watching when he comes. Most certainly I tell you that he will dress himself, make them recline, and will come and serve them. 38 They will be blessed if he comes in the second or third watch and finds them so.

[L] Luke previewed the beatitude/parable of the waiting servant with two imperatives. Be dressed (see Exo 12:11) and ready for service (Lk 12:35). And watch for the master returning from the wedding banquet (Lk 12:36-37); note the traditional, yet eschatological image of YHWH (the husband) and his people (the bride; see Hos 2:21-22, Mk 2:18-20, Rev 21:2).

39 But know this, that if the master of the house had known in what hour the thief was coming, he would have watched and not allowed his house to be broken into. 40 Therefore be ready also, for the Son of Man is coming in an hour that you don't expect him."

[Q 12:39-40] Luke interpreted the waiter/servant image with the "Q" parable of the house owner vs. the thief. The theme of watchfulness remained but instead of welcome defense was emphasized (Mt 24:43-44; Lk 12:39-40; GTh 21, GTh 103).

41 Peter said to him, "Lord, are you telling this parable to us, or to everybody?"

[L] The evangelist interpreted the images with a question on application (Lk 12:41).

42 The Lord said, "Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times? 43 Blessed is that servant whom his lord will find doing so when he comes. 44 Truly I tell you that he will set him over all that he has. 45 But if that servant says in his heart, 'My lord delays his coming,' and begins to beat the menservants and the maidservants, and to eat and drink and to be drunken, 46 then the lord of that servant will come in a day when he isn't expecting him and in an hour that he doesn't know, and will cut him in two, and place his portion with the unfaithful.

[Q 12:42-46] Luke returned to the beatitude/parable of the waiting servant, this time with a "Q" passage. He began with a rhetorical question from Jesus about the identity of the head servant who oversaw the household help (Mt 24:45; Lk 12:42); of course, the Nazarene addressed it to his closest disciples. He followed with a blessing for the waiting leader (Mt 24:46-47; Lk 12:43-44) but contrasted that person with the unfaithful, abusive overseer who believed the house master would be delayed indefinitely. That disloyal servant would face execution and replacement (Mt 24:48-51; Lk 12:45-46).

47 That servant who knew his lord's will, and didn't prepare nor do what he wanted, will be beaten with many stripes, 48 but he who didn't know, and did things worthy of stripes, will be beaten with few stripes. To whomever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked.

[L] Luke followed up the gruesome image of the servant "cut in half" with a comparison between the knowing but disobedient servant and the ignorant one. The former would receive a greater punishment than the later; notice the threat of death was missing. The evangelist ended the parable with a proverb about accountability (Lk 12:47-48).

2) Societal Woes (12:49-53)

Luke shifted from the waiting servant to the effects of the evangelization among pagans and Jews.

49 "I came to throw fire on the earth. I wish it were already kindled.

[L; Q 12:[[49]] In Luke, Jesus stated his impatience for the end times. Notice the "fire" pitched on earth echoed the judgment of Sodom and Gomorrah (Gen 19:24-25; Lk 12:49; GTh 10); his baptism paralleled the prophecy of the Baptist about the Messiah (Mt 3:11, Lk 3:16-17).

50 But I have a baptism to be baptized with, and how distressed I am until it is accomplished! 51 Do you think that I have come to give peace in the earth? I tell you, no, but rather division. 52 For from now on, there will be five in one house divided, three against two, and two against three. 53 They will be divided, father against son, and son against father; mother against daughter, and daughter against her mother; mother-in-law against her daughter-in-law, and daughter-in-law against her mother-in-law."

[Q 12:51, 53] From this "Q" saying, Matthew and Luke saw the divisive nature of kerygma which would cause societal, even violent change ("sword" in Mt 10:34; "division" in Lk 12:51; GTh 16). The result of conversion would rip clans asunder (Mt 10:35-36; Lk 12:52-53).

3) Signs of the End and Immediate Justice (12:54-59)

54 He said to the multitudes also, "When you see a cloud rising from the west, immediately you say, 'A shower is coming,' and so it happens. 55 When a south wind blows, you say, 'There will be a scorching heat,' and it happens. 56 You hypocrites! You know how to interpret the appearance of the earth and the sky, but how is it that you don't interpret this time?

[[Q 12:54-56]] In this questionable "Q" image, Matthew and Luke criticized the popular spiritual vision with a weather parable (Mt 16:2-3; Lk 12:54-56; GTh 91). Each evangelist used different images. Matthew compared the red skies at the sunrise vs. sunset; Luke compared the clouds rising over the Mediterranean with desert wind. Yet the message was the same. If people could accurately predict the weather, Jesus asked, why couldn't they see the coming Tribulation?

57 "Why don't you judge for yourselves what is right?

[L] The author bridged between the weather parable and one about debtor's court with a rhetorical question about right judgment (Lk 12:57).

58 For when you are going with your adversary before the magistrate, try diligently on the way to be released from him, lest perhaps he drag you to the judge, and the judge deliver you to the officer, and the officer throw you into prison. 59 I tell you, you will by no means get out of there until you have paid the very last penny."

[Q 12:58-59] In this "Q" image, Matthew and Luke presented the need for immediate repentance. They urged people to "settle a debt" with their neighbors or with God before the Final Judgment (Mt 5:25; Lk 12:58). Procrastinators would face the full penalty for their debt, down to the smallest amount (Mt 5:26; Lk 12:59).

4) Divine Justice and Repentance (13:1-9)

1 Now there were some present at the same time who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 2 Jesus answered them, "Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered such things? 3 I tell you, no, but unless you repent, you will all perish in the same way. 4 Or those eighteen on whom the tower in Siloam fell and killed them—do you think that they were worse offenders than all the men who dwell in Jerusalem? 5 I tell you, no, but, unless you repent, you will all perish in the same way."

[L] In Luke 13, Jesus compared the guilty Galileans Pilate executed with their fellow Jews from the region (Lk 13:1-2) and the innocent who died in a tower collapse with others in Jerusalem (Lk 13:4); the Siloam tower could have referred to a city lookout Herod built in a portion of the original city wall (see Jn 9;7-11, Josephus in the Jewish War 5:145). In both cases he implied that all sinned, guilty and innocent alike; everyone needed to repent in the face of the end times (Lk 13:3; Lk 13:5).

6 He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. 7 He said to the vine dresser, 'Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down! Why does it waste the soil?' 8 He answered, 'Lord, leave it alone this year also, until I dig around it and fertilize it. 9 If it bears fruit, fine; but if not, after that, you can cut it down.' "

[M 11:12-14] Jesus followed this warning up with the parable of the unfruitful fig tree (which Luke modified from Mt 21:18-19, Mk 11:12-14). When the owner wished to the cut it down due to its lack of fruit, the gardener asked for mercy, promising to tend to it in order to see if it would produce (Lk 13:6-9). The Nazarene made the point clear. God delayed judgment to allow everyone the chance to turn back to him, but he would act in due course.

6. What was the Kingdom of God like? (13:10-35)

Kingdom Like Sub-Links

a. Sabbath Healing (13:10-17)

10 He was teaching in one of the synagogues on the Sabbath day. 11 Behold, there was a woman who had a spirit of infirmity eighteen years. She was bent over and could in no way straighten herself up. 12 When Jesus saw her, he called her and said to her, "Woman, you are freed from your infirmity." 13 He laid his hands on her, and immediately she stood up straight and glorified God.

[L] Luke presented Jesus healing a woman who suffered from severe osteoporosis on the Sabbath. The event thematically mirrored Mk 3:1-6 because it caused a Sabbath controversy. However, Jesus not only declared the woman free, he touched her, making himself ritually unclean on the holy day (Lk 13:10-13).

14 The ruler of the synagogue, being indignant because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!"

15 Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath and lead him away to water? 16 Ought not this woman, being a daughter of Abraham whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?"

17 As he said these things, all his adversaries were disappointed; and all the multitude rejoiced for all the glorious things that were done by him.

The synagogue leader incited the congregation, charging the Nazarene with violating the Law (Lk 13:14). Jesus responded in two ways. First, he cited the Torah on the merciful handling of domestic stock on the Sabbath (see Deu 5:14; Lk 13:15). Next, with that edict as context, he heightened his actions by raising the woman in status as a "daughter of Abraham" (thus, truly Jewish) and freed her from ultimate bondage (disease as the result of demonic activity) on the day of rest and, implicitly, liberation (Lk 13:16). The only response to his activity was divine praise (Lk 13:17).

Notice charism and responses, both positive and negative, led to the kerygma below.

b. Sayings on the Kingdom (13:18-27)

18 He said, "What is God's Kingdom like? To what shall I compare it? 19 It is like a grain of mustard seed which a man took and put in his own garden. It grew and became a large tree, and the birds of the sky live in its branches."

20 Again he said, "To what shall I compare God's Kingdom? 21 It is like yeast, which a woman took and hid in three measures of flour, until it was all leavened."

[Mark-Q Overlap; Q 13:18-19 and Q 13:20-21] All three Synoptic writers shared the parable of the mustard seed (Mt 13:31-32, Mk 4:30-32; Lk 13:18-19; Dead Sea Scroll 1QH 18:4; GTh 20), but only Matthew and Luke share the parable of the leaven (Mt 13:33; Lk 13:20-21; GTh 96). Both parables emphasized the small, humble beginnings of the Kingdom that would grow almost imperceptibly until it became obvious. More important, they stressed the Kingdom was in process; kerygma and charism implicitly revealed God's reign in the here and now. This understanding stood in stark contrast to those who expected YHWH to invade history in one, great, cataclysmic event.

22 He went on his way through cities and villages, teaching, and traveling on to Jerusalem. 23 One said to him, "Lord, are they few who are saved?"

[L] Luke transitioned from the growing nature of the Kingdom to the question of those who would inhabit it (Lk 13:22-23).

He said to them, 24 "Strive to enter in by the narrow door, for many, I tell you, will seek to enter in and will not be able. 25 When once the master of the house has risen up and has shut the door, and you begin to stand outside and to knock at the door, saying, 'Lord, Lord, open to us!' then he will answer and tell you, 'I don't know you or where you come from.' 26 Then you will begin to say, 'We ate and drank in your presence, and you taught in our streets.' 27 He will say, 'I tell you, I don't know where you come from. Depart from me, all you workers of iniquity.'

[Q 13:24-27] In the "Q" source, Jesus proposed images that answered the question, "Who are the saved?" He didn't answer the question in terms of a birthright (as "sons of Abraham") but in the language of struggle. The disciple should work to achieve a high morality ("through the narrow gate" in Mt 7:13-14; Lk 13:24) and a deep devotion to the Christ; otherwise, even nominal Christians be denied (Mt 7:22-23; Lk 13:25-27). Notice several details about the parable. First, the gate opened access to a clan compound (implicitly in urban setting). Next, the dialogue occurred in the evening when the lookout would close the gate to protect the occupants and their possessions from theft. Finally, the "Lord" of the house spoke to those who broke the curfew and denied them access simply because he did not "know" them, despite the fact they shared in the community's kerygma ("...you taught us...") and Eucharist ("...ate and drank with you..." in Lk 13:26) or they performed charismatic signs ("...prophesy...expel demons...do powerful deeds" in Mt 7:22). He would send these slothful and marginal followers away (Mt 7:23; Lk 13:27).

c. Condemnation of the Arrogant (13:28-35)

28 There will be weeping and gnashing of teeth when you see Abraham, Isaac, Jacob, and all the prophets in God's Kingdom, and yourselves being thrown outside. 29 They will come from the east, west, north, and south, and will sit down in God's Kingdom. 30 Behold, there are some who are last who will be first, and there are some who are first who will be last."

[Q 13:28-29 and [[Q 13:30]]] From the "Q" source, Luke followed up the parable of the gate with a statement on the conditions of those rejected. The evangelist pictured the outsiders suffering while looking on as the patriarchs celebrated with peoples who populated the four corners of the world (Mt 8:11-12; Lk 13:28-29; Baruch 4:36-37, 5:5); the "peoples" could refer to Jews in the Diaspora or Gentiles. In either case, those who assumed their place in the Kingdom as a birthright would suffer disappointment for the "last shall be first..." (Mt 20:16; Lk 13:30). God saw the world differently.

31 On that same day, some Pharisees came, saying to him, "Get out of here and go away, for Herod wants to kill you."

32 He said to them, "Go and tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I complete my mission. 33 Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet would perish outside of Jerusalem.'

[L] Luke created a bridge between the question of the saved and the fate of Jerusalem. Some friendly Pharisees warned Jesus about Herod's intent (Lk 13:31), but the Nazarene responded with a message for the leader. He would fulfill his mission to perform signs and go to Jerusalem, both couched in terms of three days (an illusion to his death, burial and resurrection; Lk 13:32-33).

34 "Jerusalem, Jerusalem, you who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused! 35 Behold, your house is left to you desolate. I tell you, you will not see me until you say, 'Blessed is he who comes in the name of the Lord!' "

[Q 13:34-35] With the pivot to Jerusalem complete, Luke focused on the fate of the holy city itself. From the "Q" source, he portrayed Jesus condemning the city for its unfaithful past ("...killing prophets…) and its refusal to reform ("to gather your children...but you did not desire it" in Mt 23:37; Lk 13:35). Thus, he emphatically declared ("Look!") Jerusalem lost (Mt 23:38; Lk 13:35). He would not return until the populace proclaimed "Blessed is he coming in the name of the Lord," possibly referring to his entry into Jerusalem (Mt 21:1-9, Mk 11:7-10, Jn 12:12-14; Lk 19:35-38; see Psa 118:26), the Second Coming or both (Mt 23:39; Lk 13:35).

7. At a Banquet (14:1-35)

Banquet Sub-Links

a. Sabbath cure at a banquet (14:1-6)

1 When he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, they were watching him. 2 Behold, a certain man who had dropsy was in front of him. 3 Jesus, answering, spoke to the lawyers and Pharisees, saying, "Is it lawful to heal on the Sabbath?"

4 But they were silent.

He took him, and healed him, and let him go. 5 He answered them, "Which of you, if your son or an ox fell into a well, wouldn't immediately pull him out on a Sabbath day?"

6 They couldn't answer him regarding these things.

[L] This was the second cure on the Sabbath; this time, Luke recorded Jesus healing a man with dropsy (edema, filling the cavities and areas beneath the skin with bodily fluids). Instead of curing in a synagogue, the Nazarene healed at a banquet hosted by a Pharisee (Lk 14:1-2). He called the sufferer forward to ask the same question as he did in Lk 6:8-10: "Is it lawful to heal on the Sabbath?" (Lk 14:3-5) And again, just like the synagogue cure in Lk 6:6-11, no one dared to answer Jesus (Lk 14:6).

Luke framed the Sabbath controversy to set up his teaching on meal manners.

b. Banquet Etiquette (14:7-14)

7 He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them, 8 "When you are invited by anyone to a wedding feast, don't sit in the best seat, since perhaps someone more honorable than you might be invited by him, 9 and he who invited both of you would come and tell you, 'Make room for this person.' Then you would begin, with shame, to take the lowest place. 10 But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, 'Friend, move up higher.' Then you will be honored in the presence of all who sit at the table with you. 11 For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted."

[L] [[Q 14:11]] Luke addressed manners at banquets that local church leadership could apply at Eucharist ("wedding feast" represented fellowship meal of the Kingdom; Lk 14:8). The ambitious should take care, lest they face humiliation (invited to a lesser seat; Lk 14:7-9). The honorable servant-leaders will receive honor (sit in a higher seat than they might wish to; Lk 14:10). The evangelist wished to convey a sense of justice and service over social prejudice and favoritism (Lk 14:11).

12 He also said to the one who had invited him, "When you make a dinner or a supper, don't call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, or perhaps they might also return the favor, and pay you back. 13 But when you make a feast, ask the poor, the maimed, the lame, or the blind; 14 and you will be blessed, because they don't have the resources to repay you. For you will be repaid in the resurrection of the righteous."

[L] Luke turned the focus of the banquet from parochial interests of the host and clients to the vision of the Kingdom. The rich should not host dinners for social, economic, or political advantage. Instead, they should feed and honor the ill, the poor, and the outcast (Lk 14:12-14; see parable below).

c. Parable of the Great Banquet (14:15-24)

15 When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in God's Kingdom!"

[L] Luke shifted from table manners to the parable of the great supper with a guest's comment: "Bless is he who feasts in the Kingdom of God" (Lk 14:15).

16 But he said to him, "A certain man made a great supper, and he invited many people. 17 He sent out his servant at supper time to tell those who were invited, 'Come, for everything is ready now.' 18 They all as one began to make excuses.

"The first said to him, 'I have bought a field, and I must go and see it. Please have me excused.'

19 "Another said, 'I have bought five yoke of oxen, and I must go try them out. Please have me excused.'

20 "Another said, 'I have married a wife, and therefore I can't come.'

21 "That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.'

22 "The servant said, 'Lord, it is done as you commanded, and there is still room.'

23 "The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled.

[Q 14:16-18, ?19-20?, 21, 23] Matthew and Luke recounted this "Q" sourced story of a rich man's feast. Matthew presented it as the wedding feast for the king's son (Mt 22:1-10) while Luke localized it to a clan celebration (Lk 14:16-24; GTh 64). In both cases, Jesus caught the ears of his audience with the rude response of those invited (Lk 14:16-20); Luke portrayed family and friends of the patriarch-host placed personal interest above loyalty to the clan (represented by the leader) which ran against ancient social order. So, the host sent out his servants to invite all, including the sick and those in need (Lk 14:21), even traveling strangers (implicitly the Gentiles; Lk 14:23).

24 For I tell you that none of those men who were invited will taste of my supper. For many are called, but few are chosen.' "

[L] Informed of extra space, he extended his invitation (Lk 14:22) but denied entrance to those who rejected his initial request (Lk 14:24).

Luke's local version might contain more nuance than Matthew's nationwide version but they both communicated the same moral. God gave Kingdom entrance to the faithful as a gift, not as a birthright; he admitted those who the righteous would least expect in the Kingdom.

d. Sayings on Disciples (14:25-35)

1) Hating Family (14:25-27)

25 Now great multitudes were going with him. He turned and said to them...

[L] Luke turned to the question of discipleship with a quick transition to the crowds (Lk 14:25).

26 "If anyone comes to me, and doesn't disregard his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can't be my disciple. 27 Whoever doesn't bear his own cross and come after me, can't be my disciple.

[Mark-Q Overlap; Q 14:26-27, 17:33] Mk 8:34-35 stressed the social and physical dangers of discipleship; the faithful followed by picking up their crosses and be willing to die for their devotion to the Christ. Matthew and Luke added the divisions within clans faith could cause (Mt 10:37-39; Lk 14:26-27 (GTh 101), Lk 17:33); the term "hate" did not refer to revulsion but to the priority of discipleship over loyalty to the clan.

2) Parables of Plans (14:28-33)

28 For which of you, desiring to build a tower, doesn't first sit down and count the cost, to see if he has enough to complete it? 29 Or perhaps, when he has laid a foundation and isn't able to finish, everyone who sees begins to mock him, 30 saying, 'This man began to build and wasn't able to finish.' 31 Or what king, as he goes to encounter another king in war, will not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? 32 Or else, while the other is yet a great way off, he sends an envoy and asks for conditions of peace. 33 So therefore, whoever of you who doesn't renounce all that he has, he can't be my disciple.

[L] In this section of Luke, Jesus proposed two sets of rhetorical questions about the cost of discipleship and provided the obvious answers. First, he painted the image of the tower builder (Lk 14:28) who, without foresight, endured the shame neighbors rained on him for not completing his project (Lk 14:29-30). Second, he put forth the image of an embattled king who, after measuring his diminishing chances for victory (Lk 14:31), sued for peace (Lk 14:32). In these two settings, the Nazarene demanded complete commitment to the faith (Lk 14:33).

3) Salt (14:34-35)

34 "Salt is good, but if the salt becomes flat and tasteless, with what do you season it? 35 It is fit neither for the soil nor for the manure pile. It is thrown out. He who has ears to hear, let him hear."

[Q 14:34-35] From the "Q" source, Matthew and Luke put forth the image of salt weakened by impurities; how useful was it? (Mt 5:13; Lk 14:34). In ancient Judea, villages would obtain salt pillars that formed on the banks of the Dead Sea and scoop out salt for preserving meats or flavoring foods. When these villages could no longer find their pillar useful, they would spread the impure salt on the road to harden it ("trampled under foot," Mt 5:13). Unlike Matthew, Luke saw no use for impure salt, either good enough to throw on the road or to harden manure into patties for outdoor oven fuel; in the words of Jesus, those could hear should really listen to the challenge of discipleship (Lk 14:35).

8. Parables of Repentance (15:1-32)

Repentance Sub-Links

a. Parable of the Lost Sheep and the Lost Coin (15:1-10)

1 Now all the tax collectors and sinners were coming close to him to hear him. 2 The Pharisees and the scribes murmured, saying, "This man welcomes sinners, and eats with them."

3 He told them this parable..."

[L] Luke again turned to the tension between his audience and his critics (Lk 15:1-2); the comments of the leaders led to his next set of parables (Lk 15:3).

4 "Which of you men, if you had one hundred sheep and lost one of them, wouldn't leave the ninety-nine in the wilderness and go after the one that was lost, until he found it? 5 When he has found it, he carries it on his shoulders, rejoicing.

7 I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance.

8 "Or what woman, if she had ten drachma coins, if she lost one drachma coin, wouldn't light a lamp, sweep the house, and seek diligently until she found it? 9 When she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the drachma which I had lost!' 10 Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting."

[Q 15:4-5a, 7 and [[Q 15:8-10]] From the "Q" source, Matthew and Luke drew the parable of the Lost Sheep (Mt 18:12-13; Lk 15:4-7; GTh 107). Some scholars propose the "Q" source also included the parable of the Lost Coin (Lk 15:8-10). Both narratives shared the same structure: the story of the lost and found then the moral of heavenly joy over repentance. In other words, the community should focus, not on the health of itself in toto, but in the welfare of those who seek to reform.

6 When he comes home, he calls together his friends and his neighbors, saying to them, 'Rejoice with me, for I have found my sheep which was lost!

[L] Luke added Lk 15:6 for dramatic effect.

b. Parable of the Prodigal Son (15:11-32)

The Prodigal Son
by Batoni

[L] Luke continued his theme of repentance when Jesus told the parable of the Prodigal Son (or the Compassionate Father, depending upon the point of view). The parable stood as a favorite of many Christians for the themes of forgiveness and acceptance. But few realized that it not only reflected the individuals need to reform but the call to reform on a national level. YHWH called the leaders both Israel and Judah to change their ways (see Hos 2, Jer 3:6-4:4). Few responded. And the lack of return led to disaster.

King Manasseh of Judah (709-643 BCE) was a classic example of grievous sin and return. He reversed the Deuteronomic reforms of his father, Hezekiah (2 Kings 18:1-4), and re-instituted idolatry in the Temple (2 Kings 21:1-5), even to the extent of offering human sacrifice to the god Moloch (2 Kings 21:6). Yet, in 2 Chr 33:10-16, he changed his heart when the Assyrians took him into exile but was later restored to the throne. The Greek Septuagint contained the Prayer of Mannaseh, a entreaty of a humble heart.

So, while Luke pointed his narrative to the sinners and outcasts of Jewish society, he echoed themes from the historical and prophetic books of Hebrew Scriptures.

11 He said, "A certain man had two sons. 12 The younger of them said to his father, 'Father, give me my share of your property.' So he divided his livelihood between them. 13 Not many days after, the younger son gathered all of this together and traveled into a far country. There he wasted his property with riotous living. 14 When he had spent all of it, there arose a severe famine in that country, and he began to be in need. 15 He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 16 He wanted to fill his belly with the pods that the pigs ate, but no one gave him any.

The evangelist unfolded the parable with the demands of the younger son for his inheritance (read "birthright"); the son's father, the patriarch of the clan, consented (Lk 15:11-12). The son traveled to a Gentile region ("far away country") and squandered his "riches" in immoral acts (Lk 15:30; Lk 15:13). In the midst of a famine, he found employment in feeding pigs (Lk 15:14-15). Notice Luke made explicit what he at first implied; the son personified the unclean sinner, serving the most unkosher of animals, the pig.

17 But when he came to himself, he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 18 I will get up and go to my father, and will tell him, "Father, I have sinned against heaven and in your sight. 19 I am no more worthy to be called your son. Make me as one of your hired servants." '

20 "He arose and came to his father. But while he was still far off, his father saw him and was moved with compassion, and ran, fell on his neck, and kissed him. 21 The son said to him, 'Father, I have sinned against heaven and in your sight. I am no longer worthy to be called your son.'

22 "But the father said to his servants, 'Bring out the best robe and put it on him. Put a ring on his hand and sandals on his feet. 23 Bring the fattened calf, kill it, and let's eat and celebrate; 24 for this, my son, was dead and is alive again. He was lost and is found.' Then they began to celebrate.

At this point, the son "hit rock bottom" and vowed to return home so he could serve his father's clan as a hireling (Lk 15:17-19). This was his metanoia moment. Yet, the father would not receive the son as a servant; instead, he warpped the young man in his loving embrace, ignored the wayward child's entreats, and restored the prodigal to his birthright (Lk 15:20-22). The father even threw a banquet to announce the son's return, declaring "...my son was dead and is alive again. He was lost and is found" (Lk 15:24).

25 "Now his elder son was in the field. As he came near to the house, he heard music and dancing. 26 He called one of the servants to him and asked what was going on. 27 He said to him, 'Your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.' 28 But he was angry and would not go in. Therefore his father came out and begged him. 29 But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 30 But when this your son came, who has devoured your living with prostitutes, you killed the fattened calf for him.'

31 "He said to him, 'Son, you are always with me, and all that is mine is yours. 32 But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.' "

The once proud son returned humble and, because of the father's love, was restored to his place. Such treatment caused scandal. What Jewish patriarch who lost an offspring to immoral living could stand the shame of taking back such a sinner into the family again? Luke symbolized such logic in the person of the older, faithful son who, returning from the fields, learned to find about the celebration held for his sinner brother (Lk 15:25-28). The irate elder son complained to his father about the inequity of the situation (Lk 15:28-30). But, the father tried to reassure the older brother that his birthright was intact (Lk 15:31). However, he repeated the reason for restoring the young brother's place; he was "dead and is alive again. He was lost and is found" (Lk 15:24; Lk 15:32).

We can easily consider the parable of return on the level of the individual but we can also view as allegory of salvation history. First, the patriarch's riches seemed endless, enough for the older and younger sons, just like the gifts bestowed by God. He created not only a physical cosmos full of possibility, he also shared a spiritual life of abundance. Second, the father threatened scandal, even within the family, for the good of the returning child; this contrary attitude of God echoed Isaiah 55:8-9. Third, the return of the son represented nothing less than resurrection to his father (Lk 15:24; Lk 15:32). The celebration the father gave for his returning son represented the Eucharist, the liturgy of Resurrection. Finally, if we read the celebration of return as a metaphor for the heavenly banquet, the feast of the Kingdom belonged to those who returned (Lk 15:22-24, Lk 15:27), not to those who complained for remaining faithful, judging the penitents (Lk 15:29-30); note Luke inferred an equality between the sons in the father's eyes, thus implying parity between the faithful Jew and the repentant outsider, echoing the Pauline view of equality in the Christian community (Gal 3:28). In his sly way, the evangelist shifted the question of the salvation from those who don't feel the need to reform due to their claims of faithfulness (Pharisaical Jews) towards the reformed (Christians).

9. The Wrong Priorities (16:1-31)

Priorities Sub-Links

a. Parable of the Inventive Steward (16:1-13)

1 He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. 2 He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.'

3 "The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. 4 I know what I will do, so that when I am removed from management, they may receive me into their houses.' 5 Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' 6 He said, 'A hundred batos of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.' 7 Then he said to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.'

[L] Luke shifted from subject of repentance to the moral wisdom of outsiders. In the Parable of the Inventive Steward, he told the story of a middle man who had lost the faith of his employer. The middle man or steward arranged business deals, political favors and even bribes between upper class patrons and lower class clients. The middle man made money by charging the clients more than what patrons demanded and pocketing the difference. In the parable, the patron fired the middle man for his excessive greed and waste (Lk 16:1-2). Without income, the middle man lacked the strength for manual labor and felt shame even at the idea of begging (Lk 16:3). So, he devised a plan to forgo his profit (between twenty to fifty percent of the total bill) and implicitly square accounts with his former employer (Lk 16:5-7). While Luke did not finish the parable, we can fill in the result. Because of the his act of apparent kindness, the middle man shifted the loyalty of the clients away from the patron to himself. His discount of the bill pleased the clients, thus strengthening his position as a middle man and giving him leverage to renegotiate employment with his former boss or seek a new one.

8 "His lord commended the dishonest manager because he had done wisely, for the children of this world are, in their own generation, wiser than the children of the light. 9 I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 10 He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. 11 If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 12 If you have not been faithful in that which is another's, who will give you that which is your own?

Many interpret the discounted bill as a act of monetary thief by the middle man. If so, the former employer would have reacted with anger, not with praise for the middle man's wisdom (Lk 16:8). Why did the rich man respond in this manner? Ancient society depended upon acts of reciprocity between individuals to show good faith; "quid pro quo" bonded people together, helping them create social, economic and political networks. A host and guest would exchange food and lodging for entertaining stories of travel. Patrons would give clients preferential treatment in exchange for the praise of their master's "mob." Royalty bribed nobles for the latter's loyalty. In other words, one's web of patrons and clients defined one's place more than money alone; one advanced in ancient society by working networks, not by stealing. Therefore, the rich man admired the middle man for his ingenuity; the go-between manipulated the system to his advantage.

In Luke, Jesus praised outsiders for their worldly wisdom; they could outsmart disciples. Notice the terms "children of the world" and "children of light" (Lk 16:8). The latter term had cultural cache in Jewish circles for the true member of a religious movement. In the War Scroll (1QM), for example, the Essenes at Qumran applied "children of light" for their members, but they called other Jewish movements (Pharisees, Sadducees, Herodians) "children of darkness." Thus, how could Jesus' disciples become "children of the light?" The Nazarene implicitly wanted them to develop networks, even using donated "ill-gotten gains" (unrighteous mammon) to evangelize, so the saved could welcome such missionaries into the Kingdom ("eternal tents"; Lk 16:9). Jesus followed up his command with a moral observation. Greed on the smallest level reflected negatively even in spiritual terms ("trust with true riches"; Lk 16:10-11). Duplicity in a relationship created distrust and reciprocity, even among disciples, broke down (Lk 16:12).

13 No servant can serve two masters, for either he will hate the one and love the other; or else he will hold to one and despise the other. You aren't able to serve God and Mammon."

[Q 16:13] From the "Q" source, Matthew and Luke pointed towards the inherent conflict when a disciple made God and money equal priorities. Piety and greed don't mix. One must choose and maintain that choice (Mt 6:24; Lk 16:13; GTh 47).

b. Warning the Pharisees (16:14-18)

14 The Pharisees, who were lovers of money, also heard all these things, and they scoffed at him. 15 He said to them, "You are those who justify yourselves in the sight of men, but God knows your hearts. For that which is exalted among men is an abomination in the sight of God.

[L] Luke employed a comment on the Pharisee's skepticism to transition to a more pointed attack on greedy leadership ("lovers of money"; Lk 16:14). Then he recorded Jesus' condemnation of self-seeking leaders (Lk 16:15).

16 "The law and the prophets were until John. From that time the Good News of God's Kingdom is preached, and everyone is forcing his way into it. 17 But it is easier for heaven and earth to pass away than for one tiny stroke of a pen in the law to fall.

[Q 16:16, Q 16:17] Luke pulled together three "Q" saying that Matthew kept separate. First, Jesus announce the demise of the Baptist as the close of the Hebrew Scriptures ("the Law and the Prophets"; Mt 11:12-13, Lk 16:16). Next, despite the close of the TaNaK, he declared its permanence (Mt 5:18; Lk 16:17).

18 "Everyone who divorces his wife and marries another commits adultery. He who marries one who is divorced from a husband commits adultery.

[Mark-Q Overlap; Q 16:18] Finally, he pronounced an halakhic judgment on the immorality of divorce (causing one's spouse to commit adultery in remarriage; Mt 5:32, Mk 10:11-12; Lk 16:18; Dead Sea Scroll 1QS 1-2).

In the context of the parable preceding (the Dishonest Steward) and following (Lazarus and the Rich Man), Luke drew a sharp line between the priorities of the Christian and those of the Jewish religious leaders. He portrayed the latter as a caricature of greed and self-centeredness. He implied divine favor had shifted to the Church with the close of Hebrew Scripture while stressing the holy book's permanence, even to the extent of strengthening a halakhic teaching on marriage.

c. Parable of Lazarus and the Rich Man (16:19-32)

Lazarus at the Gate
by Bronnikov

19 "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 20 A certain beggar, named Lazarus, was taken to his gate, full of sores, 21 and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 22 The beggar died, and he was carried away by the angels to Abraham's bosom. The rich man also died and was buried. 23 In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 24 He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water and cool my tongue! For I am in anguish in this flame.'

[L] While, in Luke, Jesus praised outsiders for their economic ingenuity (parable of the Dishonest Steward), he condemned them for their pursuit of the self. In the parable of Lazarus and the Rich Man, he weighed the lust for temporal enjoyment vs. the greater good and found it wanting. The story framed the rich man as one who lived an overtly opulent lifestyle (Lk 16:19) and described a poor, sickly, starving beggar (named Lazarus) who yearned for a scrap from the rich man's table (Lk 16:20-21). In the narrative, both men died. Angels lifted the poor Lazarus into heaven ("bosom of Abraham") while a few mourners buried the rich man (Lk 16:22). Notice the theme of ascension (Lazarus into paradise) and descent (the rich man into the earthly neither world); in the ancients' belief in a three tier universe, rising up represented salvation while descending represented damnation.

25 "But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in the same way, bad things. But here he is now comforted and you are in anguish. 26 Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that no one may cross over from there to us.'

27 "He said, 'I ask you therefore, father, that you would send him to my father's house— 28 for I have five brothers—that he may testify to them, so they won't also come into this place of torment.'

In the afterlife, the suffering rich man cried out to "Father Abraham" for relief (Lk 16:23-24) only to find divine justice reversed the conditions of the rich man and the beggar (Lk 16:25). No mercy would be provided to the condemned (Lk 16:26; 1 Enoch 22:9). If not relief, then, the rich man urged, send a heavenly message to save his brothers (Lk 16:27-28). Notice the rich man asked for Lazarus to give him relief and to act as the messenger from heaven. In other words, even in the afterlife, the rich man still saw the beggar as his inferior, his servant. This belief cut to the nature of his sin, self-absorption. The rich man had no capacity for reflection or reform. For him, Lazarus only existed in his world as a means to an end.

29 "But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.'

30 "He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.'

31 "He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.' "

Father Abraham responded to the rich man's latest plea with a religious truth. The man's brothers already possessed divine revelation in the Scriptures ("Moses and the prophets") so they had no need for a heavenly messenger (Lk 16:29). And if they did not heed the Scriptures, Abraham insisted, how could they believe in one risen from the dead, a clear reference to the Resurrection (Lk 16:30-31).

The parable of Lazarus and the Rich Man turned on the cardinal sins of greed, envy, sloth and gluttony. The rich man implicitly indulged in these vices and his lifestyle based on such blinded him from faith, both in the Scriptures and in the Risen Christ. Luke portrayed the Pharisees as caricatures, primarily concerned self indulgence over the good of others. In the evangelist's eyes, the rich man represented Jewish leaders while Lazarus represented the poor Christians who truly believed in the words of Scripture and in Jesus risen from the dead.

10. Living the Kingdom of God (17:1-37)

Living Sub-Links

a. On Sin and Forgiveness (17:1-4)

1 He said to the disciples, "It is impossible that no occasions of stumbling should come, but woe to him through whom they come! 2 It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, rather than that he should cause one of these little ones to stumble. 3 Be careful. If your brother sins against you, rebuke him. If he repents, forgive him. 4 If he sins against you seven times in the day, and seven times returns, saying, 'I repent,' you shall forgive him."

[Q 17:1-2, Q 17:3-4] Luke turned from the parables condemning greed to the scandal of personal sin and the need for forgiveness. In the gospel, Jesus pointed to willful immorality and its effects upon the innocent in the community; by analogy, a horrible death in the depths of the evil unknown was better than the shame produced (Mt 16:18; Lk 17:1-2). Yet, the community should forgive the repentant, preferably in private (Mt 18:15, Mt 18:20-21; Lk 17:3-4).

b. On Increasing Faith (17:5-10)

5 The apostles said to the Lord, "Increase our faith."

[L] Luke pointed to the need for faith implicitly to refrain from sin and forgive from the heart. The disciples wanted Jesus to increase their faith (Lk 17:5). Jesus responded with two parables.

6 The Lord said, "If you had faith like a grain of mustard seed, you would tell this sycamore tree, 'Be uprooted and be planted in the sea,' and it would obey you.

[Q 17:6] In the first, he told his followers that a little trust (small mustard seed) could accomplish great deeds (ordering a tree to uproot and be planted in the sea; Mt 17:20; Lk 17:6; GTh 48, GTh 106).

7 But who is there among you, having a servant plowing or keeping sheep, that will say when he comes in from the field, 'Come immediately and sit down at the table'? 8 Wouldn't he rather tell him, 'Prepare my supper, clothe yourself properly, and serve me while I eat and drink. Afterward you shall eat and drink'? 9 Does he thank that servant because he did the things that were commanded? I think not. 10 Even so you also, when you have done all the things that are commanded you, say, 'We are unworthy servants. We have done our duty.' "

[L] In the second, he proposed the story of a servant and put a series of absurd rhetorical questions into it. Would a servant expect his master to gratefully serve him after a long day's work? Of course not! The Nazarene concluded the true measure of faith lie in humility, not pride (Lk 17:6-10)

c. Healing of the 10 Lepers (17:11-19)

[L] While there are a few narratives about healing "leprosy" (2 Kings 5:1-19, Mt 8:1-4), Luke's version stood out for the geography of the miracle, the number of the sick and the faith of the Samaritan leper. (A side note: Biblical "leprosy" was not "Hansen's disease," an auto-immune condition that attacked the nerves. Lev 13 inferred "lepers" suffered from a contagious and severe skin rash that could disappear over time (Lev 13:1-3, Lev 13:11, Lev 13:45-46)

11 As he was on his way to Jerusalem, he was passing along the borders of Samaria and Galilee. 12 As he entered into a certain village, ten men who were lepers met him, who stood at a distance. 13 They lifted up their voices, saying, "Jesus, Master, have mercy on us!"

14 When he saw them, he said to them, "Go and show yourselves to the priests." As they went, they were cleansed. 15 One of them, when he saw that he was healed, turned back, glorifying God with a loud voice. 16 He fell on his face at Jesus' feet, giving him thanks; and he was a Samaritan.

17 Jesus answered, "Weren't the ten cleansed? But where are the nine? 18 Were there none found who returned to give glory to God, except this foreigner?" 19 Then he said to him, "Get up, and go your way. Your faith has healed you."

In the gospel, Jesus traveled in a gray area that had some allegiance either to Galilee or Samaria; in this way, Luke emphasized his theme of Jesus as one who broke down barriers. The Nazarene entered a village where he was confronted with a community ten "lepers" who cried out for mercy (Lk 17:11-13). Like the narrative of the centurion who sought the healing of his servant (Mt 8:5-13, Lk 7:7-10), Jesus merely gave a command, in this case, for them to present themselves to the priest to affect the cure (Lk 17:14). Unlike the former sufferers, the Samaritan in the group returned to give him grateful homage (Lk 17:15-16). He responded with a rhetorical question about the faith of the other nine as a means to highlight the Samaritan's reaction (Lk 17:17-18). In this way, he inferred that God's favor knew no boundaries; anyone could receive those blessings if they believed like the "foreigner" (Lk 17:19).

d. On the End Times (17:20-37)

Luke detailed Jesus' teaching on the end times in a highly redacted series of statements. In this short passage, the Nazarene publicly eased expectations for the end times, then addressed disciples anticipating the advent of the Messiah, chided unbelievers for their spiritual sloth, warned believers to be vigilant, and finally prophesied both the sudden arrival of the Kingdom and participation of imperial troops in that arrival.

20 Being asked by the Pharisees when God's Kingdom would come, he answered them, "God's Kingdom doesn't come with observation; 21 neither will they say, 'Look, here!' or, 'Look, there!' for behold, God's Kingdom is within you."

[Mark-Q Overlap] [[Q 17:20-21]] Luke placed a caveat on expectation for the immanence of the Messiah and his Kingdom, first by referring to God's realm then to the person of the Christ.

Spurred on by the Pharisees, Jesus warned against mere observation for clues to the coming Kingdom (Lk 17:20; GTh 3) or false announcements about it's arrival (Lk 17:20). Indeed, he pointed to the interior dimension of the Kingdom as "already in your midst" (Lk 17:21). Some scholars consider this doublet as a part of the "Q," others as purely part of the L source.

In Matthew and Mark, however, Jesus prophesied a "shortened" time span until the Kingdom arrived in order to save those seeking God (Mt 24:23, Mk 13:20) warned against faith in false Messiahs (Mt 24:24, Mk 13:21). Notice Luke softened the urgency of anticipation found in the other two Synoptic gospels, even shifting the focus of the saying away from the person of the Christ and placing it on one's present spirituality.

22 He said to the disciples, "The days will come when you will desire to see one of the days of the Son of Man, and you will not see it.

[L] Next, Jesus waved his followers away from a zealous expectation for the coming of the Christ (Lk 17:22).

23 They will tell you, 'Look, here!' or 'Look, there!' Don't go away or follow after them, 24 for as the lightning, when it flashes out of one part under the sky, shines to another part under the sky, so will the Son of Man be in his day.

[Q 17:23-24] Addressing his disciples, Jesus returned with the second part of the doublet, this time referring to the identity of the Messiah. Like Matthew, the doublet "Look, here...look, there..." stressed the Nazarene's emphasis on caution, but Luke did not identify a location (Lk 17:24) as Matthew did (Mt 24:26). In both evangelists' gospels, Jesus described the Second Coming as a cosmic event ("as lightening flashing across the sky," Mt 24:27; Lk 17:24).

25 But first, he must suffer many things and be rejected by this generation.

[L] In Luke, Jesus transitioned from the end times to his more immediate fate (his Passion) then to the rejection by the "present generation" to introduce the "Q" sayings on the "days of Noah" (Lk 17:25).

26 As it was in the days of Noah, even so it will also be in the days of the Son of Man. 27 They ate, they drank, they married, and they were given in marriage until the day that Noah entered into the ship, and the flood came and destroyed them all. 28 Likewise, even as it was in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built; 29 but in the day that Lot went out from Sodom, it rained fire and sulfur from the sky and destroyed them all. 30 It will be the same way in the day that the Son of Man is revealed.

[Q 17:26-27, ?28-29?, 30] Jesus described the willful ignorance of and lack of faith by his contemporaries in reference to two figures from Genesis: Noah (Gen 6:8-14) and Lot (Gen 19:1-25). The peoples in the time of both men conducted their lives without concern for the divine will, so suffered when the wrath of YHWH descended upon them. In like manner, the amoral "evil generation" of Jesus' time would undergo sudden, divine judgment with the appearance of the "Son of Man" (Mt 24:37-40; Lk 17:26-30).

31 In that day, he who will be on the housetop and his goods in the house, let him not go down to take them away. Let him who is in the field likewise not turn back.

[M 13:15-16] Luke shifted from the unaware non-believer to the vigilant one. Jesus urged the faithful city dweller ("on the rooftop") and the farm tenant (‘in the fields") to flee at the moment of immanent danger. They should leave without recovering goods or turning back (Mt 24:17-18, Mk 13:15-16; Lk 17:31).

32 Remember Lot's wife! 33 Whoever seeks to save his life loses it, but whoever loses his life preserves it.

[L] Based upon the phrase "turning back", Luke's Jesus inserted "Remember Lot's wife, thus tying his instruction back to the Lot reference in Lk 17:28-29 (Gen 19:26; Lk 17:32-33).

34 I tell you, in that night there will be two people in one bed. One will be taken and the other will be left. 35 There will be two grinding grain together. One will be taken and the other will be left."

[Q 17:34-35] Luke now stressed the suddenness of judgment on the Day of YHWH. One of a pair in bed or at the grinding wheel would be taken, the other left behind. Unlike many modern theologies, the identity of the saved or the damned remained undetermined in Luke. (GTh 61 ; 17:36 is blank, not found in the best manuscripts.)

37 They, answering, asked him, "Where, Lord?"

He said to them, "Where the body is, there the vultures will also be gathered together."

[Q 17:37] Luke led to his conclusion with a question from Jesus' disciples. When, Lord? Jesus responded with a cryptic statement that seemed after the fact. "Where the corpse lie, the eagles will gather" (Mt 24:28; Lk 17:37). Some translations replace "eagles" with "vultures." Both birds are scavengers, but the eagle stood on the standards of the Roman troops as a symbol for the Empire, implying plundering after destruction after a successful military campaign. In other words, Luke portrayed Roman conquest and brutal suppression as part of divine will for the end times. This view supported a date of composition after the fall of Jerusalem (70 CE).

11. Attitudes toward the Kingdom (18:1-19:27)

Living Sub-Links

a. Parables on Prayer (18:1-14)

1) On Perseverance in Prayer (18:1-8)

1 He also spoke a parable to them that they must always pray and not give up, 2 saying, "There was a judge in a certain city who didn't fear God and didn't respect man. 3 A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 4 He wouldn't for a while; but afterward he said to himself, 'Though I neither fear God nor respect man, 5 yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' "

6 The Lord said, "Listen to what the unrighteous judge says. 7 Won't God avenge his chosen ones who are crying out to him day and night, and yet he exercises patience with them? 8 I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?"

[L] In Luke 18, Jesus spoke to the need for perseverance in prayer (Lk 18:1) with two caricatures, the unrighteous judge and the widow. He described the judge as one who "didn't fear God" nor respect humanity (Lk 18:2, Lk 18:4). Fear of God meant being awestruck more than shriveling and cowing; Psa 14:1 equated those who did not stand in awe of the divine as morally corrupt. So, Jesus portrayed the judge in the parable as too self-absorbed to have a relationship with God nor did he care to enforce the Torah edicts.

Yet, the Law explicitly instructed such an official to give the widow preferential treatment (Deu 24:17-19). The prophets held such care for widows realized faithfulness to YHWH's covenant (Mal 3:5, Isa 1:17, Isa 1:23, Isa 10:2, Jer 7:6, Jer 22:3, Eze 22:7, Psa 93:6); if the religious leaders did not rule for the widow, God would (Psa 67:5, Psa 145:9). Sirach 35:14-18 summed up the widow's status before the Law.

But, the widow gained her request not based upon her standing before the Law but for her tenacity (Lk 18:3, Lk 18:5). So, too, Jesus insisted, should the elect (note Luke implied disciples were God's Chosen). He wanted them to persist in prayer, no matter what time of the day, even if the Father, who ruled over them with patience, seemed distant (Lk 18:6-7). For, the Son of Man would return to quickly serve up justice, but would the delay of the Second Coming exhaust disciples to the point they gave up their faith? (Lk 18:8). Notice the tension between the expectations of the faithful and the delayed fulfillment of their hopes, especially in an environment of hostility. Jesus expected his followers to continually pray even if they felt God did not seem to listen; they should not despair.

2) On Humility in Prayer (18:9-14)

9 He also spoke this parable to certain people who were convinced of their own righteousness, and who despised all others: 10 "Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. 11 The Pharisee stood and prayed by himself like this: 'God, I thank you that I am not like the rest of men: extortionists, unrighteous, adulterers, or even like this tax collector. 12 I fast twice a week. I give tithes of all that I get.' 13 But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his chest, saying, 'God, be merciful to me, a sinner!' 14 I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted."

[L] While Jesus, in Luke, insisted on persistence in prayer, he chided those who beseeched God with a proud heart. In the parable of the Pharisee and the Tax Collector, both entered the Temple to pray (Lk 18:9). The Pharisee didn't really pray but bragged about his moral purity viz a viz outsiders (like the tax collector; Lk 18:11) and his exemplary spiritual practices (Lk 18:12). The tax collector, however, did implore God, asking for mercy (Lk 18:13). Jesus ended the parable with a moral about fall of the haughty and the rise of the humble (Lk 18:14).

Notice the parallels between the two parables. Luke painted the leaders (unrighteous judge and Pharisees) as religious insiders while Jesus audience (represented by the widow and the tax collector) remained outsiders. Yet, in his typical fashion, the evangelist turned social expectations upside down by showing God's favor towards the outcast (i.e., Christians). Hence, he wrote these stories to impress the value of humble, yet consistent prayer on his audience.

b. Accepted in the Kingdom I (18:15-30)

1) Accepting Children (18:15-17)

15 They were also bringing their babies to him, that he might touch them. But when the disciples saw it, they rebuked them. 16 Jesus summoned them, saying, "Allow the little children to come to me, and don't hinder them, for God's Kingdom belongs to such as these. 17 Most certainly, I tell you, whoever doesn't receive God's Kingdom like a little child, he will in no way enter into it."

[M 10:13-16] Luke returned to Synoptic material in a scene with children (Mt 16:13-15, Mk 10:13-16; Lk 18:15-17; GTh 22). Jesus rejected social norms about the place of children in ancient society. He accepted them when his disciples tried to dissuade parents from presenting them to the Nazarene (Mt 19:13, Mk 10:13; Lk 15). Notice the emphatic language he used in opposing imperatives ("allow...do not hinder," Mt 19:14, Mk 10:14; Lk 18:16) and the triple negative ("not receive...not, not enter," Mk 10:15; Lk 18:17). He made the strongest possible statement about entering the Kingdom as a child both in attitude and in stature. The opposite of the child (the proud and self-absorbed) could not go in to the divine realm.

2) The Rich in the Kingdom (18:18-30)

Jesus and the Rich Man
by Hoffman

18 A certain ruler asked him, saying, "Good Teacher, what shall I do to inherit eternal life?"

19 Jesus asked him, "Why do you call me good? No one is good, except one: God. 20 You know the commandments: 'Don't commit adultery,' 'Don't murder,' 'Don't steal,' 'Don't give false testimony,' 'Honor your father and your mother.' "

21 He said, "I have observed all these things from my youth up."

[M 10:17-31] Luke continued the entry theme with the rich man's inquiry. (Mt 19:16-30, Mk 10:17-31, Lk 18:18-30) This man represented what the children were not; he had not only wealth but implicit social connections which gave him social and political clout. So, he asked a question that lay upon the minds of many contemporaries: What do I have to do to gain eternal life? (Mt 19:16, Mk 10:17; Lk 18:18) The inquiry into the Kingdom revealed an insecurity about the Law in first century Judaism; was mere adherence to Torah edicts enough? Note that, while Jesus rejected the title of "good" that a faithful Jew could only give to God (Septuagint Psa 53:3, Psa 72:1, Psa 134:3, Psa 135:1; see Psa 117:1-4, Psa 117:29), he listed the commandment in relation to others (Exo 20:16-20, Deu 5:16-20; Lk 18:19-20). In other words, he defined right religion as ethics. The rich man affirmed he kept those commandments (Lk 18:21); he was a faithful Jew.

22 When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have and distribute it to the poor. Then you will have treasure in heaven; then come, follow me."

23 But when he heard these things, he became very sad, for he was very rich.

Then, Jesus added the next step: discipleship. He challenged the rich man to sell his possessions and give the profit to the poor. But implicitly, this meant cutting social, economic and political ties to become a follower and endure the hardships and rejection that title meant (Lk 18:22). The man could not give all his riches, status and power up and lower himself to the place of an outsider (Lk 18:23). Unlike Mt 19:22 and Mk 10:22, Luke did not record the rich man leaving the scene; did the evangelist imply the man had a second chance?

24 Jesus, seeing that he became very sad, said, "How hard it is for those who have riches to enter into God's Kingdom! 25 For it is easier for a camel to enter in through a needle's eye than for a rich man to enter into God's Kingdom."

26 Those who heard it said, "Then who can be saved?"

27 But he said, "The things which are impossible with men are possible with God."

Reacting to the man's sorrow, Jesus declared the difficult road the wealthy underwent for the Kingdom; he meant the images of the "camel" and the "eye of the needle" literally (Mt 19:23-24, Mk 10:23-25; Lk 18:24-25). The disciples were incredulous; "Who then can by saved?" (Mt 19:25, Mt 10:26; Lk 18:26). Here stood a man blessed by God in this life; they assumed he would enjoy divine favor in the Kingdom. If the blessed could not enter the realm of YHWH, who could? The Nazarene responded by emphasizing the Kingdom as a gift, not as a birthright; the impossible for humans was possible for God (Mt 19:26, Mk 10:27; Lk 18:27).

28 Peter said, "Look, we have left everything and followed you."

29 He said to them, "Most certainly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for God's Kingdom's sake, 30 who will not receive many times more in this time, and in the world to come, eternal life."

As the leader of the disciples, Peter asked the obvious question: what about us? (Mt 19:27, Mk 10:28; Lk 18:28) When Jesus made his offer to the rich man, he implied that eternal life depended upon giving up possessions and social connections to follow the Nazarene. The disciples did what the rich man failed to do. Jesus responded with the promise of treasures in the present life and in the Kingdom (Mt 19:28-29, Mk 10:29-30; Lk 18:29-30). Either Luke meant his audience to interpret earthly "treasures" metaphorically as a emotionally fulfilled life or as an end time prophecy where followers would replace the rich and powerful on the day of YHWH. (Note Luke deleted the "last shall be first" phrase found in Mt 19:30 and Mk 10:31.)

c. Prediction of the Passion (18:31-34)

31 He took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed. 32 For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on. 33 They will scourge and kill him. On the third day, he will rise again."

34 They understood none of these things. This saying was hidden from them, and they didn't understand the things that were said.

[M 10:32-34] Following Mark's flow, Luke proceeded to a prediction of the Passion and Resurrection (Mt 20:17-19, Mk 10:32-34, Lk 18:31-34). While all the Synoptics couched the statement in terms of the "Son of Man," only Mt 20:18-19 and Lk 18:31-33 recorded Jesus stating that his purpose in Jerusalem would fulfill the Prophets and pointed to the Gentiles as the instruments of his death. Of course, the disciples did not understand his statement (Lk 18:34).

d. Accepted in the Kingdom II (18:35-19:10)

1) Healing of the Blind Man (18:35-43)

35 As he came near Jericho, a certain blind man sat by the road, begging. 36 Hearing a multitude going by, he asked what this meant. 37 They told him that Jesus of Nazareth was passing by. 38 He cried out, "Jesus, you son of David, have mercy on me!" 39 Those who led the way rebuked him, that he should be quiet; but he cried out all the more, "You son of David, have mercy on me!"

[M 10:46-52] Luke removed the leadership request of John and James (Mk 10:35-45) and moved directly to the healing of the blind man at Jericho (Mt 20:29-34, Mk 10:46-52; Lk 18:35-43). Unlike Mk 10:46, he did not name the beggar (Bartimaeus) but follow the Mark's narrative closely. Hearing Jesus walked by the blind man shouted out a challenge "Jesus, son of David, have mercy on me" (Mt 20:30, Mk 10:47; Lk 18:36-38). Despite the rebuke of the crowd, he shouted it again (Mt 20:31, Mk 10:48; Lk 18:39).

Note the blind man gave Jesus the title "Son of David" that referred to Solomon, the wisest of the Davidic kings; the title inferred if someone had God's wisdom, he must have divine power. The request "have mercy on me" had debtor overtones; the poor would ask for financial relief with the term "mercy." In other words, the blind man saw his malady as an effect of his personal sin against God; he owed YHWH a debt. He called out for Jesus to share his divine power for mercy, relief of that debt.

40 Standing still, Jesus commanded him to be brought to him. When he had come near, he asked him, 41 "What do you want me to do?"

He said, "Lord, that I may see again."

42 Jesus said to him, "Receive your sight. Your faith has healed you."

43 Immediately he received his sight and followed him, glorifying God. All the people, when they saw it, praised God.

Instead of dismissing the man, Jesus invited him forward and asked what he wanted. Of course, he desired sight which he received (Mt 20:32-33, Mk 10:49-51; Lk 18:40-42). But he gained more than physical sight; his request gave him faith. So formerly blind man followed Jesus (Mt 20:34, Mk 10:52; Lk 18:43).

If we look back to Lk 18:15-17, we can see some parallels. The disciples rebuked parents who wanted Jesus to touch their children; the crowd tried to hush the blind man when he shouted his request. In both cases, Jesus accepted those rejected. He declared the Kingdom for children. His healing gift made a disciple of the blind man.

2) Zacchaeus (19:1-10)

1 He entered and was passing through Jericho. 2 There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 3 He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. 4 He ran on ahead and climbed up into a sycamore tree to see him, for he was going to pass that way. 5 When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house." 6 He hurried, came down, and received him joyfully. 7 When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner."

8 Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much."

9 Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham. 10 For the Son of Man came to seek and to save that which was lost."

[L] Since Luke made some parallels between the children of 18:15-17 and the blind man of 18:35-43, he reinforced the comparison with the story of Zacchaeus in response to the rich man who could not follow Jesus (Lk 18:18-30). Unlike the latter who directly addressed the Nazarene with the question of eternal life, the short Zacchaeus sought to see him from a distance, up on the limb of a sycamore tree (Lk 19:1-4). But, Jesus invited them both to fellowship, the rich man to become a disciple, the tax collector Zacchaeus to lunch (Lk 18:5). The righteous rich man could not accept Jesus' invitation while Zacchaeus the outcast gladly accepted (Lk 19:6-7). Note what the rich man could not do, Zacchaeus joyfully did; he gave away much of his wealth to the poor and to repay people he cheated (Lk 19:8). Taking Zacchaeus at his word, Jesus declared the tax collector saved as one who truly lived out the spirit of the Law, "a true son of Abraham" (Lk 19:9).

Compare the morals of the two stories: "...with God all things are possible" (Lk 18:27) and "the Son of Man came to seek and save the lost" (Lk 19:10). Like many of his parables, Luke turned popular expectations upside down. God's reign did not depend upon blessings received but upon faith. The righteous rich man who turned down discipleship would find entrance into the Kingdom difficult. The outcast Zacchaeus found salvation by accepting fellowship with Jesus.

e. Parable of the Minas (19:11-27)

From the "Q" source, Luke and Matthew presented variations on the Parable of the Minas/Talents. While Matthew recorded it as the tale of an absentee landowner, Luke portrayed it as an allegory close to the rise of Herod the Great.

11 As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that God's Kingdom would be revealed immediately.

[L] Like Mark 13, Matthew began his posed his discourse on the end times (Mt 24) but added a series of parables (Mt 25). Luke included this story in the vicinity of Jerusalem (Mt 24:1, Mk 13:1; Lk 19:11). But the evangelist explained Jesus told the parable as a warning to those who expected the immanence of the end times.

12 He said therefore, "A certain nobleman went into a far country to receive for himself a kingdom and to return. 13 He called ten servants of his and gave them ten mina coins, and told them, 'Conduct business until I come.'

[Q 19:12-13] Like Mt 25:14, the rich man traveled abroad, but Luke explained the reason for the journey: to become a vassal king of a foreign power (Lk 19:12). In 40-39 BCE, the regional power to the East, the Parthians, moved west and gained a foothold in the eastern Mediterranean basin. Aligned with Rome, Herod fled to the Imperial City and gained the backing of the Senate which appointed him the vassal "King of the Jews." When Rome retook the region, it placed him on the throne of Judea.

14 But his citizens hated him, and sent an envoy after him, saying, 'We don't want this man to reign over us.'

[L] Luke recorded local opposition to the rich man; the dissenters appealed to the foreign power for relief (Lk 19:14). While no record existed that Herod's opponents made such a move, Josephus noted his son, Herod Archelaus, was removed due to complaints of abuse and corruption by his own family.

15 "When he had come back again, having received the kingdom, he commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by conducting business. 16 The first came before him, saying, 'Lord, your mina has made ten more minas.'

17 "He said to him, 'Well done, you good servant! Because you were found faithful with very little, you shall have authority over ten cities.'

18 "The second came, saying, 'Your mina, Lord, has made five minas.'

19 "So he said to him, 'And you are to be over five cities.'

20 Another came, saying, 'Lord, behold, your mina, which I kept laid away in a handkerchief, 21 for I feared you, because you are an exacting man. You take up that which you didn't lay down, and reap that which you didn't sow.'

22 "He said to him, 'Out of your own mouth I will judge you, you wicked servant! You knew that I am an exacting man, taking up that which I didn't lay down and reaping that which I didn't sow. 23 Then why didn't you deposit my money in the bank, and at my coming, I might have earned interest on it?' 24 He said to those who stood by, 'Take the mina away from him and give it to him who has the ten minas.'

[Q 19:15-24] Luke recorded the distribution of ten mina coins (Lk 19:13). The Greek "mina" came from the Hebrew. It originally was a unit of weight which Semites adapted to currency. The coin equaled about a season's pay for an agricultural worker.

When the new king returned, he called his servants to account for his investment. How much did they gain by "trade?" (Lk 19:15) Most likely, "trade" meant either excessive taxes or loan-sharking, usury that demanded exorbitant rates; both practices were common in ancient society. Hence, two of the servants were able double their money; these received political power from the new regent (see Mt 25:14-23; Lk 19:16-19).

However, the last servant hid his mina and returned it intact. Since ancient societies did not have financial safety nets, loaning money involved risk. And, since these societies considered wealth static, if one lost money, he could not expect to recover it or earn it back. So, common wisdom encouraged hording which the last servant did (Mt 25:24-25; Lk 19:20) especially in the face of his employer's reputation as an unscupulous man who stole the toils of others (Mt 25:24-25; Lk 19:21-22). Yet, instead of praise, the employer berated (and condemned in Matthew) the cautious servant for even lacking the wisdom to invest it with a middle-man loaner (Mt 25:26-27, Mt 25:30; Lk 19:23). So the employer stripped the money (and dignity) away from the cautious servant (Mt 25:28; Lk 19:24).

25 "They said to him, 'Lord, he has ten minas!'

[L] Luke added the scandal of the money (Lk 19:25) to heighten the importance of the parable's moral.

26 'For I tell you that to everyone who has, will more be given; but from him who doesn't have, even that which he has will be taken away from him.

[Q 19:26] Luke and Matthew both intended the reader to interpret the moral from the "Q" source metaphorically. The person of deep faith will strengthen his or her resolve ("the one having will be given more") while the person of weak faith will see fear and doubt wash it away ("the one not having will have it taken away" in Mt 25:29; Lk 19:26; GTh 41).

27 But bring those enemies of mine who didn't want me to reign over them here, and kill them before me.' "

[L] Luke ended the parable with lethal retribution against those who opposed the king (Lk 19:27), reminisent of Herod's ruthless rule.

E. Step C1: Jerusalem and the Passion (Luke 19:28–24:49)

Jerusalem Links

1. Jesus' arrival in Jerusalem (19:28-47)

Arrival Sub-Links

a. Entry into the City (19:28-40)

The entry of Jesus into Jerusalem marked an event that all the evangelists recorded. The actions of the Nazarene set his eventual death into motion.

28 Having said these things, he went on ahead, going up to Jerusalem.

[L] Luke transitioned from travel to arrival at the capital

29 When he came near to Bethsphage and Bethany, at the mountain that is called Olivet, he sent two of his disciples, 30 saying, "Go your way into the village on the other side, in which, as you enter, you will find a colt tied, which no man has ever sat upon. Untie it and bring it. 31 If anyone asks you, 'Why are you untying it?' say to him: 'The Lord needs it.' "

32 Those who were sent went away and found things just as he had told them. 33 As they were untying the colt, its owners said to them, "Why are you untying the colt?" 34 They said, "The Lord needs it." 35 Then they brought it to Jesus. They threw their cloaks on the colt and sat Jesus on them. 36 As he went, they spread their cloaks on the road.

37 As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen, 38 saying, "Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!"

[M 11:1-10, M 21:1-9, J 12:12-15] By seeking a colt so close to Jerusalem (Mk 11:1-6, Mt 21:1-3, Mt 21:6; Lk 19:29-34) and riding it into the Judean capital to the adulation of the crowd (Mk 11:7-10, Mt 21:7-9, Jn 12:14-15; Lk 19:35-38), Jesus produced three results. First, he implicitly couched his entry in terms of Zec 9:9 (see Mt 21:4-5, Jn 12:14-15), the ascent of the humble king into Jerusalem, the city of his ancestor David (Lk 19:35-36). Second, the crowd recognized his intent and respond with cheers of praise: "Blessed is the King who comes in the name of the Lord!" (Psa 118:26; Mt 21:9, Mk 11:10; Lk 19:37-38).

39 Some of the Pharisees from the multitude said to him, "Teacher, rebuke your disciples!"

40 He answered them, "I tell you that if these were silent, the stones would cry out."

[L] Third, he gained the ire of the city leaders (Lk 19:39-40) only to respond with cheers of creation itself (see Gen 4:10, Hab 2:11; Lk 19:40).

Jesus clearly intended his entrance as an act that asserted authority even over the Temple elite, thus creating a polarized situation.

b. Condemnation of Jerusalem (19:41-44)

41 When he came near, he saw the city and wept over it, 42 saying, "If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes. 43 For the days will come on you when your enemies will throw up a barricade against you, surround you, hem you in on every side, 44 and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn't know the time of your visitation."

[L] In Luke 19, Jesus described some of the conditions that culminated in the siege, breach and destruction of Jerusalem in 70 CE by imperial troops under Titus. He complained that "things which belong (or bring about) your peace" remained "hidden from your eyes" (Lk 19:41-42). While the meaning of the phrase remained unclean, it could refer to the city's conversion that might have averted its destruction; the city insisted upon its daily routine which blinded it to Jesus and his message.

Next, Jesus predicted the event of Jerusalem's fall. Roman troops did build a barricade, breached the wall and proceeded to brutally ravage the city, throwing down the walls of the Temple itself. All this because the populace refused to recognize "the time of your visitation" (Lk 19:43-44). Many scholars see these verses as evidence that Luke did pen his gospel after 70 CE.

c. Cleansing the Temple (19:45-46)

45 He entered into the temple and began to drive out those who bought and sold in it, 46 saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of robbers'!"

[M 11:15-17, M 21:12-13, J 2:13-17] Luke shortened the cleansing narrative which all the other evangelists recorded. Temple officials allocated space for money changers and merchants so they could collect the Temple tax (see Philo's "Embassy to Gaius") and sell animals for sacrifice to traveling pilgrims; Luke reduced the commercial activity to the later category (Mt 21:12, Mk 11:15-16, Jn 2:14-15; Lk 19:45). To justify his action, Jesus combined two Scriptural quotes: "my house is a house of prayer" (Isa 56:7) and "a den of thieves" (Jer 7:11; Mt 21:13, Mk 11:17; Lk 19:46).

d. Conspiracy against Jesus (19:47-48)

47 He was teaching daily in the temple, but the chief priests, the scribes, and the leading men among the people sought to destroy him. 48 They couldn't find what they might do, for all the people hung on to every word that he said.

[L] Luke ended this section with two details: Jesus taught in the Temple and the leaders conspired against him (Lk 19:47) but did not act, fearing a popular backlash (Lk 19:48).

2. Controversies with the Temple Leadership (20:1-21:4)

Temple Sub-Links

a. A Question of Authority (20:1-8)

1 On one of those days, as he was teaching the people in the temple and preaching the Good News, the priests and scribes came to him with the elders. 2 They asked him, "Tell us: by what authority do you do these things? Or who is giving you this authority?"

3 He answered them, "I also will ask you one question. Tell me: 4 the baptism of John, was it from heaven, or from men?"

5 They reasoned with themselves, saying, "If we say, 'From heaven,' he will say, 'Why didn't you believe him?' 6 But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet." 7 They answered that they didn't know where it was from.

8 Jesus said to them, "Neither will I tell you by what authority I do these things."

[M 11:27-33, M 21:23-27] In the Synoptics, Jesus and the Temple leaders clashed over the question of authority. The priests and scribes confronted Jesus after he had taught the people in the Temple; they asked him about the source of his authority (Mt 21:23, Mk 11:27-28; Lk 20:1-2). He parried with his own question about the source of the Baptist's ministry: was it heaven-sent or was it a human invention? (Mt 21:24, Mk 11:29-30; Lk 20:30). The leaders mulled over the consequences of their answer. If they agreed with popular opinion that God inspired John to preach repentance, they would face a charge of hypocrisy; why didn't they heed his message? However, if they stated John acted on his own, they feared a backlash from the populace (Mt 21:25-26, Mk 11:31-32; Lk 20:5-6). So they demurred, claiming ignorance. That's when Jesus pounced and asserted his authority, denying them an answer to their demand (Mt 21:27, Mk 11:33; Lk 20:7-8).

Notice that, from his arrival in Jerusalem to the question about the source of his ministry, Jesus implicitly claimed power greater than that of the religious elite. His teaching trumped theirs.

b. Parable of the Rebellious Tenants (20:9-19)

9 He began to tell the people this parable: "A man planted a vineyard and rented it out to some farmers, and went into another country for a long time. 10 At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him and sent him away empty. 11 He sent yet another servant, and they also beat him and treated him shamefully, and sent him away empty. 12 He sent yet a third, and they also wounded him and threw him out. 13 The lord of the vineyard said, 'What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.'

14 "But when the farmers saw him, they reasoned among themselves, saying, 'This is the heir. Come, let's kill him, that the inheritance may be ours.' 15 Then they threw him out of the vineyard and killed him. What therefore will the lord of the vineyard do to them? 16a He will come and destroy these farmers, and will give the vineyard to others."

[M 12:1-12, M 21:33-46] Luke followed the authority question with the parable of the rebellious tenants which struck at the heart of religious leaders' claims. We're familiar with the story as an allegory. An absentee landlord (YHWH) developed a vineyard (Israel) and hired tenant farmers (religious leaders) to tend its fruit (see Isa 5:1-7, Psa 80:7-15). At harvest time, the owner sent out servants (the prophets) to collect his portion but the farmers abused the lord's underlings. So, the landlord sent his own son, expecting respect for his offspring (Jesus). But the farmers, expecting to gain squatters' rights, killed the man's son (Mt 21:33-39, Mk 12:1-8; Lk 20:9-15; GTh 65).

When they heard that, they said, "May that never be!"

17 But he looked at them and said, "Then what is this that is written,

'The stone which the builders rejected

was made the chief cornerstone'?

18 Everyone who falls on that stone will be broken to pieces,

but it will crush whomever it falls on to dust."

At the end of the parable, Jesus asked a rhetorical question: what should the owner do? In Mt 21:40-41, the leaders answered the question, urging retribution; in Mk 12:9 and Lk 20:15-16, the Nazarene provided the answer (Luke added the gasp of the audience in 21:16b). Then, Jesus drilled the point home, quoting Psa 118:22-23 that addressed the subject of human rejection vs. divine appointment; "that which builders rejected became the (Temple) cornerstone" (Mt 21:42, Mk 12:10-11; Lk 20:17; GTh 66). In Mt 21:44 and Lk 20:18, he followed the quotation with a proverb about power of the stone which was a Christian symbol of the Messiah (see Eph 2:20-22, 1 Cor 3:11).

19 The chief priests and the scribes sought to lay hands on him that very hour, but they feared the people—for they knew he had spoken this parable against them.

In the end, the leaders clearly understood Jesus meant the moral of the parable as a broadside against their position (Mt 21:45-46, Mk 12:12; Lk 20:19).

c. Paying Taxes to Caesar (20:20-26)

Image of Caesar
on a Denarius

20 They watched him and sent out spies, who pretended to be righteous, that they might trap him in something he said, so as to deliver him up to the power and authority of the governor. 21 They asked him, "Teacher, we know that you say and teach what is right, and aren't partial to anyone, but truly teach the way of God. 22 Is it lawful for us to pay taxes to Caesar, or not?"

[M 12:13-17, M 22:15-22] Luke followed Mark's lead by following the parable with the controversy over paying taxes. All three Synoptic writers recorded it as a trap to either alienate the people (pay taxes as imperial tribute) or ensnare Jesus in charges of treason (reject taxes and loyalty to Rome; Mt 21:15-16, Mk 12:13; Lk 20:20-21). Note they framed their challenge as a point of Torah obedience: "is it lawful to pay (Roman) taxes or not?" (Mt 22:17, Mk 12:14; Lk 20:22).

23 But he perceived their craftiness, and said to them, "Why do you test me? 24 Show me a denarius. Whose image and inscription are on it?"

They answered, "Caesar's."

25 He said to them, "Then give to Caesar the things that are Caesar's, and to God the things that are God's."

26 They weren't able to trap him in his words before the people. They marveled at his answer and were silent.

Jesus faced their test (Mt 22:18, Mk 12:15; Lk 20:23) in two ways. First, he asked for a denarius, a Roman coin paid as a day's wage; since Luke had not moved the scene from the Temple, possession of such a foreign polluted the holy space and made the bearer unclean. Second, he posed a rhetorical question about the name and image on the coin; of course, the answer to both parts was "Caesar" (Mt 22:19-20, Mk 12:16; Lk 20:24-25).

Then Jesus answered their challenge with what can be best described as a "political response." "Give to Caesar what belongs to him; give to God what belongs to him" (Mt 22:21, Mk 12:17; Lk 20:25). On one level, Jesus avoided the question of the Law with such a vague answer. On another, he stated common practice. In the real world, all Jews in the Empire paid taxes in Roman coins. The rich who hired Gentiles to engage in economic and political realities to keep themselves "pure" from the imperial world were really hypocrites. On this plain, Jesus merely stated the obvious. Yet, everyone, even his enemies, felt awe at his ingenious answer (Mt 22:22, Mk 12:17; Lk 20:26).

d. Controversy over the Resurrection (20:27-40)

27 Some of the Sadducees came to him, those who deny that there is a resurrection.

[M 12:18-27, M 22:23-33] Next, Luke presented another group of enemies, the Sadducees. These were the Temple elite and the city fathers of Jerusalem who together challenged Jesus not on a point of the Law (like the question over paying Roman taxes) but coherence with the Torah. For they not only did not believe in the resurrection of the dead (Mt 22:23, Mk 12:18; Lk 20:27), they held such a belief violated the Law itself.

28 They asked him, "Teacher, Moses wrote to us that if a man's brother dies having a wife, and he is childless, his brother should take the wife and raise up children for his brother. 29 There were therefore seven brothers. The first took a wife, and died childless. 30 The second took her as wife, and he died childless. 31 The third took her, and likewise the seven all left no children, and died. 32 Afterward the woman also died. 33 Therefore in the resurrection whose wife of them will she be? For the seven had her as a wife."

The Sadducees challenged Jesus with a scenario that invoked the levirate command where the brother of a deceased man was obligated to marry the widow in order to maintain the departed's name through children and to support the widow (see Deu 25:5-10; Mt 22:24, Mk 12:19; Lk 20:28). They proposed a sequence of marriages then deaths of seven brothers. In the general resurrection, whose wife would the woman be? (Mt 22:25-28, Mk 12:20-23; Lk 20:29-33). They implicitly maintained the resurrection did not cohere with an edict in the Law and, more important, that YHWH would never allow a situation that violated the Law itself. Hence, there was no resurrection.

34 Jesus said to them, "The children of this age marry and are given in marriage. 35 But those who are considered worthy to attain to that age and the resurrection from the dead neither marry nor are given in marriage. 36 For they can't die any more, for they are like the angels and are children of God, being children of the resurrection. 37 But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' 38 Now he is not the God of the dead, but of the living, for all are alive to him."

39 Some of the scribes answered, "Teacher, you speak well." 40 They didn't dare to ask him any more questions.

Jesus had to respond to this two prong attack. First, he stated that the marital state did not exist after the resurrection; in fact, as "children of the resurrection," they lived as angel-like "children of God" (Mt 22:30, Mk 12:25; Lk 20:34-36). Hence, he took the question of marriage off the table. Second, he argued that, not only did the resurrection cohere with the Law itself, belief in rising from the dead lay at the core of Judaism. He pointed to prime revelation of God to Moses in the burning bush where YHWH referred to himself as "the God of Abraham, Isaac and Jacob" (see Exo 3:6). Then he ended with "he is not the God of the dead but the living, for all are alive to him" (Mt 22:31-32, Mk 12:26-27; Lk 20:37-38). In other words, the patriarchs lived in God's presence for "only the living can praise You..." (Isa 38:18-19). This belief influenced such apocryphal texts as the Testament of Abraham where, after death, the patriarch's soul ascended into heaven.

e. Question about Messiah (20:41-44)

41 He said to them, "Why do they say that the Christ is David's son? 42 David himself says in the book of Psalms,

'The Lord said to my Lord,

"Sit at my right hand,

43 until I make your enemies the footstool of your feet." '

44 "David therefore calls him Lord, so how is he his son?"

[M 12:35-37, M 21:41-46] In Luke, Jesus went on the attack with a question about the origin of the Messiah. Many assumed the Christ would sport an impeccable lineage that began at King David. Many of Jesus' critics held the Galilean had no such ancestry and even may have seen his rise as a mobile minister as the work of demons (see Lk 11:14-23). So he asked his own absurd question, quoting Psa 110:1, then adding a rhetorical question: "If David calls him Lord, how is he his son?" (Mt 22:41-46, Mk 12:35-37; Lk 20:41-44). Notice as Jesus eviscerated the Sadducees over the matter of the general resurrection, he questioned their grasp of Scripture itself. If they could not believe in the resurrection, how could they see the possibility of a Risen Christ?

f. Warning about Scribes (20:45-47)

45 In the hearing of all the people, he said to his disciples, 46 "Beware of those scribes who like to walk in long robes, and love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts; 47 who devour widows' houses, and for a pretense make long prayers. These will receive greater condemnation."

[M 12:38-40, M 23:1-4] In Luke, Jesus cautioned the people about the greed of the leaders. He portrayed his opponents as both self-absorbed and self-seeking. They pointed attention to themselves, to the determent of the poor (Mt 23:1-4, Mk 12:38-40; Lk 20:45-47).

g. Gift of the Poor Widow (21:1-4)

1 He looked up and saw the rich people who were putting their gifts into the treasury. 2 He saw a certain poor widow casting in two small brass coins. 3 He said, "Truly I tell you, this poor widow put in more than all of them, 4 for all these put in gifts for God from their abundance, but she, out of her poverty, put in all that she had to live on."

[M 12:41-44] The passage about the gift of the poor widow existed only in Mark and Luke. In Luke's account, Jesus observed the rich contributing their money into the "treasury," a donation dedicated to the poor of the region (Mk 12:41; Lk 21:1). The widow put in her two coins, "lepta," the smallest coin in circulation around the Jerusalem at the time, almost worthless (Mk 12:42; Lk 21:2). The Nazarene noted not the quantity of the offering, but its quality, based upon the amount of self-sacrifice (Mk 12:43-44; Lk 21:3-4).

3. End Times Commentary (21:5-38)

End Times Sub-Links

Like Matthew, Luke followed the general outline of the end times discourse in Mark chapter thirteen. But he did redact Mark's account in several areas.

a. Prophecy of Temple Destruction (21:5-7)

5 As some were talking about the temple and how it was decorated with beautiful stones and gifts, he said, 6 "As for these things which you see, the days will come in which there will not be left here one stone on another that will not be thrown down."

7 They asked him, "Teacher, so when will these things be? What is the sign that these things are about to happen?"

[M 13:1-4; M 24:1-3] In the Synoptics, Jesus predicted the destruction of the Temple (Mt 24:1-2, Mk 13:1-2; Lk 21:5-6). His disciples interpreted his remarks in view of the end times on the Mount of Olives (Mt 24:3-4, Mk 13:3-4); Luke did not mention the place of the followers' question (Lk 21:7; GTh 51).

b. Signs of the End Times (21:8-19)

8 He said, "Watch out that you don't get led astray, for many will come in my name, saying, 'I am he,' and, 'The time is at hand.' Therefore don't follow them. 9 When you hear of wars and disturbances, don't be terrified, for these things must happen first, but the end won't come immediately."

[M 13:5-13, 13:21-23; M 24:4-14, 24:23-26] All three Synoptic writers began when Jesus warned his followers against false Messiahs and the presence of civil war along with natural signs/disasters (Mt 24:4-8, Mk 13:5-8; Lk 21:8-9; GTh 51). But, Luke edited out the doublet that Mark and Matthew placed after fleeing Jerusalem (Mt 24:33-36, Mk 13:21-23); this passage completed a chiasmus (Step A2 in Mark) that highlighted persecution and the Tribulation. The evangelists did recognize the tempting prophecies of end time seers that ran rampant at the later end of the first century CE (see Josephus' Jewish War 6:285-287, 6:300-309). By eliminating the doublet, Luke streamlined the discourse.

10 Then he said to them, "Nation will rise against nation, and kingdom against kingdom. 11 There will be great earthquakes, famines, and plagues in various places. There will be terrors and great signs from heaven. 12 But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake. 13 It will turn out as a testimony for you. 14 Settle it therefore in your hearts not to meditate beforehand how to answer, 15 for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict. 16 You will be handed over even by parents, brothers, relatives, and friends. They will cause some of you to be put to death. 17 You will be hated by all men for my name's sake. 18 And not a hair of your head will perish.

19 "By your endurance you will win your lives.

In Luke, Jesus set personal persecution, both Jewish and pagan before the Tribulation (Lk 21:10-12) while, in Mark and Matthew, he implied these suffering occurred during the Great Trial (Mt 24:9-10, Mk 13:9). In Luke, he stated disciples would receive inspiration as they spread the Good News (Lk 21:13-15). In Mark, he required universal evangelization before the Spirit strengthened them in the face of opposition (Mk 13:10-11); in Matthew, he foresaw "preaching to all the nations, then the end would come" without mentioning divine inspiration (Mt 24:14). In the Synoptics, he stated believers would face opposition from family members, even to the point of martyrdom (Mk 13:12; Lk 21:16), but they would "win" their lives in the end (Mt 24:13, Mk 13:13; Lk 21:17-19).

c. Siege of Jerusalem (21:20-24)

20 "But when you see Jerusalem surrounded by armies, then know that its desolation is at hand. 21 Then let those who are in Judea flee to the mountains. Let those who are in the middle of her depart. Let those who are in the country not enter therein. 22 For these are days of vengeance, that all things which are written may be fulfilled. 23 Woe to those who are pregnant and to those who nurse infants in those days! For there will be great distress in the land and wrath to this people. 24 They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles until the times of the Gentiles are fulfilled.

[M 13:14-20; M 24:15-22, 24:27-28] At this point in the Synoptics, Jesus turned to the future of Jerusalem. He envisioned the siege and conquest of the great city; Mt 24:15 and Mk 13:14 described it as the "abomination of desolation" from Daniel (Dan 9:27, Dan 11:31, Dan 12:11); Lk 21:20 only inferred the reference to the apocalyptic prophet. In the face of overwhelming force, the Nazarene encouraged his followers to flee the region (Mt 24:16, Mk 13:14; Lk 21:21) despite their physical condition, for the conquerors would show no mercy (Mt 24:19-21, Mk 13:17-19; Lk 21:23-24; Rome would fulfill both the words of Scripture (Lk 2:22) and of Jesus (Lk 21:24).

d. Second Coming (21:25-28)

25 "There will be signs in the sun, moon, and stars; and on the earth anxiety of nations, in perplexity for the roaring of the sea and the waves; 26 men fainting for fear and for expectation of the things which are coming on the world, for the powers of the heavens will be shaken. 27 Then they will see the Son of Man coming in a cloud with power and great glory. 28 But when these things begin to happen, look up and lift up your heads, because your redemption is near."

[M 13:24-27; M 24:29-31] In Luke, Jesus followed the subject of Jerusalem's fall with signs of cosmic unrest (Mt 24:29, Mk 13:24-25; Lk 21:25). Then the Son of Man would return in glory (Mt 24:30, Mk 13:26; Lk 21:27). Luke mentioned universal despair during the Tribulation (Lk 21:26) while Matthew alluded to it during the Second Coming (Mt 24:30). Luke edited out the Great In-gathering (Mt 24:31, Mk 13:27). In Luke, Jesus encouraged his disciples in the face of heavenly judgment, for their "redemption was near" (Lk 21:28).

e. Timing of the Eschaton (21:29-33)

29 He told them a parable. "See the fig tree and all the trees. 30 When they are already budding, you see it and know by your own selves that the summer is already near. 31 Even so you also, when you see these things happening, know that God's Kingdom is near. 32 Most certainly I tell you, this generation will not pass away until all things are accomplished. 33 Heaven and earth will pass away, but my words will by no means pass away.

[M 13:28-31; M 24:32-35] In all three Synoptics, Jesus compared the tentative wisdom of the world with the certainty of his words. He began with the agricultural parable of the fig tree in summer All can see the changes of the season reflected in the tree, so they should use that wisdom to discern the coming of the Kingdom (Mt 24:32-33, Mk 13:28-29; Lk 21:29-31). Then, he pointed to the present generation as the last as proof of immanent eschaton (Mt 24:34, Mt 13:30; Lk 21:32). In contrast to the contingent nature of the world, Jesus assured his followers of the timelessness of his words (Mt 24:35, Mk 13:31; Lk 21:33).

f. Be Watchful (21:34-36)

34 "So be careful, or your hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on you suddenly. 35 For it will come like a snare on all those who dwell on the surface of all the earth.

[L] Luke deviated from the other two Synoptics with Jesus' warning against immoral living in light of the Second Coming's sudden arrival (Lk 21:34-35).

36 Therefore be watchful all the time, praying that you may be counted worthy to escape all these things that will happen, and to stand before the Son of Man."

[M 13:35-37; M 24:42] Like in Matthew and Mark, Jesus urged watchfulness for his glorious return (Mt 24:42, Mk 13:35-37; Lk 21:36). But here he did tell the parable of the prepared servants/doorman as in Mk 13:34. Nor did he tell the discourse of Noah (Mt 24:38-39), the parables of the one of the two taken (Mt 24:40-41), the parable of the watchful master (Mt 24:43) or the parable of the wise servant (Mt 24:45-51). Here in Luke, the end times discourse concluded.

g. Jesus in the Temple (21:37-38)

37 Every day Jesus was teaching in the temple, and every night he would go out and spend the night on the mountain that is called Olivet. 38 All the people came early in the morning to him in the temple to hear him.

[L] Luke added one transitional verse that described Jesus' daily activities in the city (Lk 21:37) and the people's thirst for his teaching (Lk 21:38).

4. The Lord's Supper and the Mount of Olives (22:1-53)

From this point onward, I will keep my comments brief. I wrote a full commentary on Luke's Passion in word-sunday.com. And I compared the Passion account of all four gospels in the hypothetical reconstruction of the Passion-Resurrection.

a. Preparation for the Meal and the Last Supper (22:1-38)

1) Plot against Jesus (22:1-2)

1 Now the feast of unleavened bread, which is called the Passover, was approaching. 2 The chief priests and the scribes sought how they might put him to death, for they feared the people.

[M 14:1-2; M 26:3-6] The leaders plotted against Jesus but in the dark for fear of the people (Mt 26:3-6, Mk 14:1-2; Lk 22:1-2).

(See Lk 7:36-39 for the passage about the woman washing Jesus' feet).

2) Betrayal by Judas (22:3-6)

3 Satan entered into Judas, who was also called Iscariot, who was counted with the twelve. 4 He went away and talked with the chief priests and captains about how he might deliver him to them. 5 They were glad, and agreed to give him money. 6 He consented and sought an opportunity to deliver him to them in the absence of the multitude.

[L, J] Lk 22:3 and Jn 13:37 mentioned "Satan entering Judas" but at different times in the Passion narrative.

[M 14:10-11; M 26:14-16] Luke then shared Judas' part in the plot against Jesus (Mt 24:14-16, Mk 14:10-11; Lk 22:4-6).

3) Preparation for the Passover (22:7-13)

7 The day of unleavened bread came, on which the Passover must be sacrificed. 8 Jesus sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat."

9 They said to him, "Where do you want us to prepare?"

10 He said to them, "Behold, when you have entered into the city, a man carrying a pitcher of water will meet you. Follow him into the house which he enters. 11 Tell the master of the house, 'The Teacher says to you, "Where is the guest room, where I may eat the Passover with my disciples?" ' 12 He will show you a large, furnished upper room. Make preparations there."

13 They went, found things as Jesus had told them, and they prepared the Passover.

[M 14:12-16; M 26:17-19] This passage described the unusual sight of a man carrying a water jar as the signal for the disciples (Mt 26:17-19, Mk 14:12-16; Lk 22:7-13); ancient societies delegated water carrying to women. Luke differed from Mark by naming Peter and John as the two disciples who prepared the meal (Mk 14:13; Lk 22:8).

4) Jesus' Prophecy about Feasting in the Kingdom (22:14-18)

14 When the hour had come, he sat down with the twelve apostles.

[M 14:17; M 26:20] Jesus gathered the Twelve at table (Mt 26:20, Mk 14:17; Lk 22:14).

15 He said to them, "I have earnestly desired to eat this Passover with you before I suffer, 16 for I tell you, I will no longer by any means eat of it until it is fulfilled in God's Kingdom." 17 He received a cup, and when he had given thanks, he said, "Take this and share it among yourselves, 18 for I tell you, I will not drink at all again from the fruit of the vine, until God's Kingdom comes."

[L] In light of the Jesus' hope to share the fellowship cup in the Kingdom (Mt 26:29, Mk 14:25; Lk 22:18), Luke added a prediction about his Passion (Lk 22:15) and the meal itself (Lk 22:16) to emphasize the breaking of bread and the sharing of the cup as eschatological signs. He used these statements to foreshadow the Words of Institution in the Lord's Supper (22:17).

[M 14:25; M 26:29] (Fasting from wine until the Kingdom in Mt 26:29, Mk 14:25; Lk 22:18.)

5) The Words of Institution (22:19-20)

19 He took bread, and when he had given thanks, he broke and gave it to them, saying, "This is my body which is given for you. Do this in memory of me." 20 Likewise, he took the cup after supper, saying, "This cup is the new covenant in my blood, which is poured out for you.

[M 14:22-24; M 26:26-28] Here, Luke followed the Pauline tradition found in First Corinthians (1 Cor 11:23-25; Lk 22:19-20) instead of the words shared in Mark and Matthew (Mt 26:26-28, Mk 14:22-24).

6) Prophecy of Judas' Betrayal (22:21-23)

21 But behold, the hand of him who betrays me is with me on the table. 22 The Son of Man indeed goes as it has been determined, but woe to that man through whom he is betrayed!"

23 They began to question among themselves which of them it was who would do this thing.

[M 14:18-20; M 26:21-23] Luke changed Mark's flow by placing the prediction of Judas' duplicity after the Words of Institution (Lk 22:21-23) instead of before (Mt 26:21-23, Mk 14:18-20).

7) Controversy over Leadership (22:24-30)

24 A dispute also arose among them, which of them was considered to be greatest. 25 He said to them, "The kings of the nations lord it over them, and those who have authority over them are called 'benefactors.' 26 But not so with you. Rather, the one who is greater among you, let him become as the younger, and one who is governing, as one who serves. 27 For who is greater, one who sits at the table, or one who serves? Isn't it he who sits at the table? But I am among you as one who serves.

[L] In Luke, Jesus began his teaching on leadership with a comparison: earthly rulers vs. Christian leaders. Despots exerted power from above (Lk 22:25) while disciples served the community (Lk 22:26) in the image of the servant Christ (Lk 22:27). Community leadership did not depend on reputation and prerogative (Lk 22:24) but on charity and deference.

28 "But you are those who have continued with me in my trials. 29 I confer on you a kingdom, even as my Father conferred on me, 30 that you may eat and drink at my table in my Kingdom. You will sit on thrones, judging the twelve tribes of Israel."

[Q 22:28, 30; L] Jesus shifted to disciples as those faithful even in the midst of his trials for they would sit on judgment thrones in the Kingdom (Mt 19:28; Lk 22:28, Lk 22:30). Luke added the gift of the Kingdom to the disciples as a transition from being followers in this life to positions of power in the next life (Lk 22:29).

8) Prophecy of Peter's Denials (22:31-34)

31 The Lord said, "Simon, Simon, behold, Satan asked to have all of you, that he might sift you as wheat, 32 but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers."

[L] [[M 14:27-29; M 26:31-33]] Mark and Matthew set up the prophecy of Peter's denial after arriving at the Mount of Olives (Mt 26:30, Mk 14:26) and in the context of the Passion and reuniting in Galilee after the Resurrection (see Zec 3:17; Mt 26:31-32, Mk 14:27-28). John saw during the Passover meal and in response to Jesus' nebulous remark "Where I am going, you cannot follow, but you will follow afterwards" (Jn 13:36). Like John, Luke placed the denial during the Last Supper but in response to Jesus' assessment of Peter's weak character (Lk 22:31-32).

33 He said to him, "Lord, I am ready to go with you both to prison and to death!"

In Mark and Matthew, Peter denied he would find offense in Jesus' future (Mt 26:33; Mk 14:29). In John and Luke, he swore allegiance even to death (Jn 13:37; Lk 22:33).

34 He said, "I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times."

[M 14:30; M 26:34] All four gospel record Jesus' prediction that Peter would deny him three times. Mark and Matthew track closely together and include Peter's vehement reaction (Mt 26:34-35, Mk 14:30-31). Luke and John, however, track in a different tradition and do not include Peter's reaction (Jn 13:38; Lk 22:34).

9) Departing the Passover Meal (22:35-38)

35 He said to them, "When I sent you out without purse, bag, and sandals, did you lack anything?"

They said, "Nothing."

36 Then he said to them, "But now, whoever has a purse, let him take it, and likewise a bag. Whoever has none, let him sell his cloak, and buy a sword. 37 For I tell you that this which is written must still be fulfilled in me: 'He was counted with transgressors.' For that which concerns me is being fulfilled."

38 They said, "Lord, behold, here are two swords."

He said to them, "That is enough."

[L] Since Luke, unlike Mark and Matthew, placed Jesus' prophecy of Peter's denials before the journey to the Mount of Olives, he provided a transition that would foretell the arrest of the Nazarene. Jesus contrasted his missionary instructions to implicitly rely on God (Lk 22:35) with his directives to make the short trip to the Mount as a common criminal (see Isa 53:12; Lk 22:36-37). With more than enough evidence (two swords; Lk 22:38), they left.

b. Agony in the Garden and the Arrest (22:39-53)

1) Agony in the Garden (22:39-46)

Agony in the Garden
by El Greco

39 He came out and went, as his custom was, to the Mount of Olives. His disciples also followed him.

[L] Luke transitioned into the garden scene on the Mount of Olives (Lk 22:39).

40 When he was at the place, he said to them, "Pray that you don't enter into temptation."

[M 14:32-36; M 26:36-39] All three Synoptic gospels turned to the subject of prayer. However, in Mark and Matthew, Jesus instructed his disciples to "sit while he prayed" (Mt 26:36, Mk 14:32) while in Luke, he told his followers to petition God so "they might not fall into temptation" (Lk 22:40).

Luke edited out Jesus' invitation for Peter, James and John to join him, his comment on his grief and his command for watchfulness (Mt 26:37-38; Mk 14:33-34).

41 He was withdrawn from them about a stone's throw, and he knelt down and prayed, 42 saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done."

All the gospels recorded Jesus begging for relief in a prayer position but acquiescing to the divine will (Mt 26:39, Mk 14:36, Jn 12:27 out of context; Lk 22:41-42). Luke changed the posture from prostration to knelling.

43 An angel from heaven appeared to him, strengthening him. 44 Being in agony, he prayed more earnestly. His sweat became like great drops of blood falling down on the ground.

[L] In some manuscripts, Luke added the details of angelic service to Jesus and his sweating blood (Lk 22:43-44). Since some scholars consider this segment a variant, they dispute its authenticity.

45 When he rose up from his prayer, he came to the disciples and found them sleeping because of grief, 46 and said to them, "Why do you sleep? Rise and pray that you may not enter into temptation."

[M 14:37-38, M 26:40] All three Synoptic gospels recorded Jesus comment about the disciples' slumber and the need to resist temptation (Mt 26:40, Mk 14:37-38; Lk 22:45-46). Luke edited out the second and third prayers of Jesus and his command to wake at the arrival of Judas (Mt 26:42-46, Mk 14:39-42).

With his redaction, Luke created a chiastic structure where the caveat of Jesus "not to enter into temptation" formed the A Steps (Lk 22:40, Lk 22:46); he highlighted Jesus's prayer of surrender as the B Step (Lk 22:42).

2) Jesus' Arrest (22:47-53)

47 While he was still speaking, a crowd appeared. He who was called Judas, one of the twelve, was leading them. He came near to Jesus to kiss him.

[M 14:43, 45; M 26:47, 49] Luke compressed Judas' kiss into one verse (Mt 26:47, Mt 26:49, Mk 14:43, Mk 14:45; Lk 22:47) while editing out the Iscariot's comment (Mt 26:48, Mk 14:44).

48 But Jesus said to him, "Judas, do you betray the Son of Man with a kiss?"

[L] Luke added Jesus' ironic question about Judas' signal to the arrest party (Lk 22:48).

49 When those who were around him saw what was about to happen, they said to him, "Lord, shall we strike with the sword?" 50 A certain one of them struck the servant of the high priest, and cut off his right ear.

[M 14:46-47; M 26:50-51] Luke followed the arrest and sword attack (Mt 26:50-51, Mk 14:46-47, Jn 18:10; Lk 22:49-50).

51 But Jesus answered, "Let me at least do this"—and he touched his ear and healed him.

[L] Luke added Jesus' command to cease and healing (Lk 22:51).

52 Jesus said to the chief priests, captains of the temple, and elders, who had come against him, "Have you come out as against a robber, with swords and clubs? 53 When I was with you in the temple daily, you didn't stretch out your hands against me. But this is your hour, and the power of darkness."

[M 14:48-49; M 26:55-56] In all three Synoptic gospels, Jesus objected to his arrest as a common thief when he taught daily in the Temple (Mt 26:55-56, Mk 14:48-49; Lk 22:52-53). Luke, however, added the comment about the "hour of darkness." He also cut "the fulfillment of Scripture" and the disciples running away.

5. Jesus's Trials (22:54-23:25)

a. Transition to the Trial (22:54-55)

54 They seized him and led him away, and brought him into the high priest's house. But Peter followed from a distance. 55 When they had kindled a fire in the middle of the courtyard and had sat down together, Peter sat among them.

[M 14:53-54; M 26:57] In all the gospels, the arrest party took Jesus to the home of Caiaphas for questioning and Peter followed them at a distance, entering the high priest's courtyard (Mt 26:57, Mk 14:53-54; Jn 18:12-16, Jn 18:24; Lk 22:54-55).

b. Peter Denied Jesus (22:56-62)

56 A certain servant girl saw him as he sat in the light, and looking intently at him, said, "This man also was with him."

57 He denied Jesus, saying, "Woman, I don't know him."

58 After a little while someone else saw him and said, "You also are one of them!"

But Peter answered, "Man, I am not!"

59 After about one hour passed, another confidently affirmed, saying, "Truly this man also was with him, for he is a Galilean!"

60 But Peter said, "Man, I don't know what you are talking about!" Immediately, while he was still speaking, a rooster crowed. 61 The Lord turned and looked at Peter. Then Peter remembered the Lord's word, how he said to him, "Before the rooster crows you will deny me three times." 62 He went out, and wept bitterly.

[M14:66-72; M 26:69-75] Luke rearranged the flow of the text, placing the denial of Peter before the council's interrogation. While John tracked the incident loosely (Jn 18:17-18, Jn 18:25-27), the Synoptics tracked the incident closely (Mt 26:69-75, Mk 14:66-72; Lk 22:56-62). Luke added the time span of an hour (Lk 22:59) and the look of Jesus (Lk 22:61).

c. The Interrogation (22:63-23:1)

63 The men who held Jesus mocked him and beat him. 64 Having blindfolded him, they struck him on the face and asked him, "Prophesy! Who is the one who struck you?" 65 They spoke many other things against him, insulting him.

66 As soon as it was day, the assembly of the elders of the people were gathered together, both chief priests and scribes, and they led him away into their council, saying, 67 "If you are the Christ, tell us."

But he said to them, "If I tell you, you won't believe, 68 and if I ask, you will in no way answer me or let me go. 69 From now on, the Son of Man will be seated at the right hand of the power of God."

70 They all said, "Are you then the Son of God?"

He said to them, "You say it, because I am."

71 They said, "Why do we need any more witness? For we ourselves have heard from his own mouth!"

1 The whole company of them rose up and brought him before Pilate.

[M 14:55, 60-65; M 26:62-67] Luke differed from the accounts of Mark and Matthew in several ways. He edited out the false testimony about the destruction of the Temple (Mt 26:59-61, Mk 14:56-59). He front-loaded the abuse of the arrest party (Mt 26:67, Mk 14:65; Lk 22:63-64), indicating the party insulted and beat Jesus to "soften" him up (Luke) instead of a condemnation for blasphemy (Mark and Matthew). Unlike the other two Synoptic writers, Luke identified the interrogators as the council itself (Lk 22:66-67, not as the high priest (Mt 26:63, Mk 14:61). In all three gospels, Jesus answered the question directly (Mk 14:62; Lk 22:70) or indirectly (Mt 26:64) but, in all accounts, he prophesied the leaders would "see the Son of Man" returning in glory, "coming on the clouds in the sky" (Mt 26:64, Mk 14:62; Lk 22:69). Notice that, in Luke, the council asked Jesus twice about his personal identity ("If you are the Christ, tell us" in Lk 22:67; "Are you the Son of God?" in Lk 22:70); like In Matthew, Jesus deflected as first, then admitted his identity with the second question, like Mark. In all three, either the council or the high priest declared they had no other need of witnesses (Mt 26:65, Mk 14:63; Lk 22:71).

[L, J] In Luke, the council took Jesus directly to Pilate (Jn 18:28; Lk 23:1).

d. Trial before Pilate 1 (23:2-7)

2 They began to accuse him, saying, "We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king."

[L] In Luke, the council accused Jesus of treason for three reasons: moral sedition, refusing tribute and declaring himself king (Lk 23:2).

3 Pilate asked him, "Are you the King of the Jews?"

He answered him, "So you say."

[M 15:2; M 27:11] All of the Synoptic gospels presented the same question about Jesus's identity as "King of the Jews." Jesus would flip responsibility back on Pilate with the enigmatic "You say" (Mt 27:11, Mk 15:2, Jn 18:33, Jn 18:37; Lk 23:3).

4 Pilate said to the chief priests and the multitudes, "I find no basis for a charge against this man."

5 But they insisted, saying, "He stirs up the people, teaching throughout all Judea, beginning from Galilee even to this place."

6 But when Pilate heard Galilee mentioned, he asked if the man was a Galilean.

[L] Here, Luke injected the theme of Jesus' innocence from the lips of Pilate (Lk 23:4). But the leaders insisted on his judgment (Lk 23:25). So, Pilate attempted to shift the matter of judgment to Herod, ruler of Galilee, who was in the city for Passover (Lk 23:6-7).

e. With Herod (23:8-12)

7 When he found out that he was in Herod's jurisdiction, he sent him to Herod, who was also in Jerusalem during those days.

8 Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him. 9 He questioned him with many words, but he gave no answers. 10 The chief priests and the scribes stood, vehemently accusing him. 11 Herod with his soldiers humiliated him and mocked him. Dressing him in luxurious clothing, they sent him back to Pilate. 12 Herod and Pilate became friends with each other that very day, for before that they were enemies with each other.

[L] In Lk 9:7-9, Herod sought to see Jesus because he heard that the martyred Baptist or ancient prophet had risen from the dead. Now, in the gospel, Pilate had provided him that chance.

Lk 23:8 picked up on Herod's desire to see Jesus, even to witness a miracle. Despite the regent's many questions, the Nazarene remained silent (Lk 23:9); note the similarities with Mk 15:3-4, Mt 27:12-14, Jn 19:8 which echoed the silence of Isaiah's Suffering Servant (Isa 53:7). The leaders peppered Jesus with accusations (Lk 23:10). In Luke, Herod, not Pilate, handed the Nazarene over to the soldiers who mocked him and dressed him in fine clothing (Lk 23:11); again notice the similarity with Mk 15:17, Mt 27:28-29 and Jn 19:1-3.

Luke portrayed Jesus as the one who broke barriers, even between sinners. His presence brought Jew (represented by Herod) and pagan (represented by Pilate) together although in opposition to the Nazarene (Lk 23:12).

By front-loading the mockery of Jesus and shifting its agency from Pilate to Herod, Luke allowed Pilate to maintain the innocence of the Nazarene.

f. Trial before Pilate 2 (23:13-25)

13 Pilate called together the chief priests, the rulers, and the people, 14 and said to them, "You brought this man to me as one that perverts the people, and behold, having examined him before you, I found no basis for a charge against this man concerning those things of which you accuse him. 15 Neither has Herod, for I sent you to him, and see, nothing worthy of death has been done by him. 16 I will therefore chastise him and release him."

[L; J 18:38] In Luke, Pilate gathered the leaders together and declared Jesus innocent of their charges (see Jn 18:38; Lk 23:13-16) , echoing his initial assessment in Lk 23:4.

17 Now he had to release one prisoner to them at the feast.

[M 15:6; M 27:15; J 18:39] Like the other gospels, Luke mentioned the Passover custom of releasing a prisoner as a sign of mercy (Mt 27:15, Mk 15:6, Jn 18:39; Lk 23:17). Outside of the gospels, there was no other evidence that such a practice existed.

18 But they all cried out together, saying, "Away with this man! Release to us Barabbas!"...

[L; J 18:40] In Luke and John, the mob reacted to the custom and demanded the release of Barabbas and the execution of Jesus (Jn 18:40; Lk 23:18).

19 ...one who was thrown into prison for a certain revolt in the city, and for murder.

20 Then Pilate spoke to them again, wanting to release Jesus, 21 but they shouted, saying, "Crucify! Crucify him!"

[L] Lk 23:19-20 transitioned to the cry of the mob.

22 He said to them the third time, "Why? What evil has this man done? I have found no capital crime in him. I will therefore chastise him and release him." 23 But they were urgent with loud voices, asking that he might be crucified. Their voices and the voices of the chief priests prevailed. 24 Pilate decreed that what they asked for should be done. 25 He released him who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus up to their will.

[M 15:13-15; M 27:22-23, 26; J 19:4, 6, 16] All four gospels recorded the crowd's demand, "Crucify him! Crucify him!" Mark and Matthew separated the two outbursts with Pilate's question "Why, what evil has he done?" (Mk 15:13-14, Mt 27:22-23; see Jn 19:4) Luke and John did away with the question to heighten the cry (Jn 19:6, Jn 19:16; Lk 23:21). In Luke, Pilate did ask the question of innocence again (Lk 23:22) but eventually caved into the political reality at the scene (Mt 27:24, Mk 15:15, Jn 19:16; Lk 23:23-25).

6. The Crucifixion (23:26-56)

a. Simon the Cyrene (23:26)

26 When they led him away, they grabbed one Simon of Cyrene, coming from the country, and laid the cross on him to carry it after Jesus.

[M 15:20-21, M 27:31-32] In the Synoptics, soldiers pressed Simon to carry the cross (Mt 27:31-33, Mk 15:20-21; Lk 23:26). Note, in Luke, Simon carried the cross following Jesus, echoing the standard for discipleship (see Lk 9:23, Lk 14:27).

b. Jesus and the Women of Jerusalem (23:27-31)

27 A great multitude of the people followed him, including women who also mourned and lamented him. 28 But Jesus, turning to them, said, "Daughters of Jerusalem, don't weep for me, but weep for yourselves and for your children. 29 For behold, the days are coming in which they will say, 'Blessed are the barren, the wombs that never bore, and the breasts that never nursed.' 30 Then they will begin to tell the mountains, 'Fall on us!' and tell the hills, 'Cover us.' 31 For if they do these things in the green tree, what will be done in the dry?"

[L] Here, Luke inserted a speech for the inhabitants of Jerusalem ("Daughters of Jerusalem" see Mic 1:8, Zech 3:14, Zep 2:10, Isa 6:23, Jer 6:2) that responded to his lament over the city (Lk 19:41-44). The "days are coming" referred to the end times when the daily blessings of motherhood would be curses and people would prefer death to existence (see Hos 10:8). If siege of the city occurred in the spring ("green tree") when well water was abundant, how much worse would it be in the fall (""in the dry") when the wells dried up (Lk 23:27-31; GTh 79)?

c. The Crucifixion (23:32-33)

32 There were also others, two criminals, led with him to be put to death. 33 When they came to the place that is called "The Skull", they crucified him there with the criminals, one on the right and the other on the left.

[M 15:22, 27; M 27:33, 38; J 19:17-18] All the gospels mentioned the crucifixion of the three condemned men and the place of crucifixion ("the Skull" or "Golgotha" in Hebrew; Mt 27:33, Mt 27:38, Mk 15:22, Mk 15:27, Jn 19:17-18; Lk 23:32-33).

d. "Father, forgive them..." (23:34)

34 Jesus said, "Father, forgive them, for they don't know what they are doing."

[L] To emphasize the Lucan theme of reconciliation, Jesus forgave his executioners (Lk 23:34).

[M 15:24; M 27:35; J 19:23] Luke placed the division of clothing in the context of his forgiveness (Mt 27:35, Mk 15:24, Jn 19:23; Lk 23:34).

e. Mocking and Inscription on the Cross (23:34-39)

Dividing his garments among them, they cast lots. 35 The people stood watching. The rulers with them also scoffed at him, saying, "He saved others. Let him save himself, if this is the Christ of God, his chosen one!"

36 The soldiers also mocked him, coming to him and offering him vinegar, 37 and saying, "If you are the King of the Jews, save yourself!"

38 An inscription was also written over him in letters of Greek, Latin, and Hebrew: "THIS IS THE KING OF THE JEWS."

[M 15:26, 29-32; M 27:37, 39-44; J 19:19] Mark and Matthew portrayed the mocking of Jesus by almost everyone (Mt 27:39-44, Mk 15:29-32). Luke, however, limited derision to the leaders and the soldiers (Lk 23:35-36); Luke changed the offer of drugged wine (Mt 27:34, Mk 15:23) to vinegar and transformed it into an act of insult.

Unlike the other Synoptics, Luke switched the passage on the inscription ("King of the Jews") from before the mocking to afterwards (Mt 27:37, Mk 15:26; Lk 23:38). This allowed Luke to create a chiamus where the mocking of the soldiers ("If you are the King of the Jews, save yourself" in Lk 23:37) and the insult of the "bad" thief ("If you are the Christ, save yourself and us" in Lk 23:39) as A Steps and the inscription as the B Step.

f. The Good Thief (23:39-43)

39 One of the criminals who was hanged insulted him, saying, "If you are the Christ, save yourself and us!"

40 But the other answered, and rebuking him said, "Don't you even fear God, seeing you are under the same condemnation? 41 And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong." 42 He said to Jesus, "Lord, remember me when you come into your Kingdom."

43 Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise."

[L] The A2 Step of the mocking chiamus (Lk 23:39) provided a transition to Luke's beloved scene of last minute conversion. The "Good Thief" objected to his counterparts cynical lack of faith and emphasized the theme of Jesus' innocence (Lk 23:40-41). Finally, he plead remembrance by Jesus as an act of faith (Lk 23:42); note this is one of the few times in the gospels someone addressed Jesus by name, implying intimacy. Jesus responded with the promise of salvation (Lk 23:43).

g. The Death of Jesus (23:44-46)

44 It was now about the sixth hour, and darkness came over the whole land until the ninth hour.

[M 15:33; M 27:45] Like the other Synoptics, Luke established the afternoon as the time frame for Jesus' death (Mt 27:45, Mk 15:33; Lk 23:44); counting dawn as the "first" hour, the "sixth hour" was noon and the "ninth hour" was 3:00 PM. John, however, portrayed Jesus before Pilate during the "sixth" hour so his death later in the afternoon could correspond to the slaughter of the Passover lambs in the Temple (Jn 19:14). Like the other Synoptics, Luke described the day as dark; John did not mention the conditions of the sky.

45 The sun was darkened, and the veil of the temple was torn in two.

[M 15:38; M 27:51] Mark and Matthew set the death of Jesus as the beginning of the end times with the split in the Temple curtain (symbolizing the grief of the divine presence; Mt 27:51, Mk 15:38). Again, Luke rearranged this sign before his death in order to heighten the significance of the event (Lk 23:45).

46 Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" Having said this, he breathed his last.

[L] Luke replaced the dejection found in Jesus' last words (Psa 22:1; Mt 27:50, Mk 15:37) with a statement of self-giving hope (from Septuagint Psa 30:6; Lk 23:46). His prayer was his dying breath.

h. Praise of the Centurion (23:47)

47 When the centurion saw what was done, he glorified God, saying, "Certainly this was a righteous man."

[M 15:39; M 27:54] All three Synoptic gospels recorded the remark of the centurion. In Mark and Matthew, he proclaimed his faith in Jesus as the "Son of God" (Mt 27:54, Mk 15:39). Luke, however, used the remark as the fifth proclamation of Jesus' innocence (Lk 23:47).

i. The Women Followers (23:48-49)

Burial of Jesus
by Caravaggio

48 All the multitudes that came together to see this, when they saw the things that were done, returned home beating their chests.

[L] In Luke, the passive crowd (Lk 23:35) returned home grieving (Lk 23:48).

49 All his acquaintances and the women who followed with him from Galilee stood at a distance, watching these things.

[M 15:40-41; M 27:55-56] Those who remained, Jesus' relatives and female followers watch from a distance (Mt 27:55-56, Mk 15:40-41; Lk 23:49). Luke did not detail the names of the followers.

j. Joseph of Arimathaea (23:50-56)

50 Behold, there was a man named Joseph, who was a member of the council, a good and righteous man 51 (he had not consented to their counsel and deed), from Arimathaea, a city of the Jews, who was also waiting for God's Kingdom. 52 This man went to Pilate, and asked for Jesus' body. 53 He took it down and wrapped it in a linen cloth, and laid him in a tomb that was cut in stone, where no one had ever been laid. 54 It was the day of the Preparation, and the Sabbath was drawing near. 55 The women who had come with him out of Galilee followed after, and saw the tomb and how his body was laid.

[M 15:42-47; M 27:57-61; J 19:38, 40-42] All four gospels related the narrative of Joseph from Arimathaea (Mt 27:57-61, Mk 15:42-47, Jn 19:38, Jn 19:40-42; Lk 23:50-55). Luke rearranged some details but followed Mark's flow.

56 They returned and prepared spices and ointments. On the Sabbath they rested according to the commandment.

[L] Luke ended the Passion narrative with a transitional verse that would tie the burial of Jesus to the Resurrection scene (Lk 23:56)

7. Resurrection and Appearances (24:1-53)

a. Resurrection (24:1-7)

1 But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared. 2 They found the stone rolled away from the tomb. 3 They entered in, and didn't find the Lord Jesus' body. 4 While they were greatly perplexed about this, behold, two men stood by them in dazzling clothing. 5 Becoming terrified, they bowed their faces down to the earth.

The men said to them, "Why do you seek the living among the dead? 6 He isn't here, but is risen. Remember what he told you when he was still in Galilee, 7 saying that the Son of Man must be delivered up into the hands of sinful men and be crucified, and the third day rise again?"

[M 16:1, 4-6; M 28:1, 5-6; J 20:1] Luke edited Mark's account by eliminating the name of the Magdalene (Lk 24:1) and the reaction of the women to the open tomb (Mk 16:2-3). He added the lack of the body and doubled the witness in white (Lk 24:3-4). While he maintained the key testimony of the messengers ("He is not here" in Mt 28:6, Mk 16:6; Lk 24:6), he opened with a rhetorical question (Why do you seek the living among the dead?" in Lk 24:5) and concluding with a thumbnail of the Good News (Lk 24:7)

b. Return to the Disciples (24:8-12)

8 They remembered his words, 9 returned from the tomb, and told all these things to the eleven and to all the rest. 10 Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles. 11 These words seemed to them to be nonsense, and they didn't believe them.

[L, M 28:8] Unlike Mark, Luke and Matthew recorded the women returned to the disciples and testified concerning the empty tomb (Mt 27:8; Lk 24:8-9). Here, he named the women (Lk 24:10). However, they were met with incredulity (Lk 24:11).

12 But Peter got up and ran to the tomb. Stooping and looking in, he saw the strips of linen lying by themselves, and he departed to his home, wondering what had happened.

[L, J 20:3, 6, 10] Luke and John related Peter's visit to the burial place and his wonder (Jn 20:3, Jn 20:6, Jn 20:10; Luke 24:12).

c. Road to Emmaus (24:13-35)

Emmaus Supper
by Caravaggio

13 Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 14 They talked with each other about all of these things which had happened. 15 While they talked and questioned together, Jesus himself came near, and went with them. 16 But their eyes were kept from recognizing him. 17 He said to them, "What are you talking about as you walk, and are sad?"

18 One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days?"

19 He said to them, "What things?"

They said to him, "The things concerning Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people; 20 and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 21 But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 22 Also, certain women of our company amazed us, having arrived early at the tomb; 23 and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24 Some of us went to the tomb and found it just like the women had said, but they didn't see him."

25 He said to them, "Foolish people, and slow of heart to believe in all that the prophets have spoken! 26 Didn't the Christ have to suffer these things and to enter into his glory?" 27 Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.

[L] This famous passage formed a metaphor for community liturgy in two parts: 1) proclamation and explanation of the Word and 2) breaking of the Bread. The first section denoted Christian teaching in a dialogue fashion. On the way (code word for the Christian lifestyle), two men discussed meaning of the Passion (Lk 24:13-14). Suddenly, Jesus joined in the conversation (Lk 24:15-18) and heard a summary of the men's disappointment (Lk 24:19-21) and disbelief the women's witness about the Resurrection (Lk 24:22-24). (These honest remarks could have reflected the frustration many in Luke's community felt about the delayed parousia.) Jesus responded with an explanation of the Passion and Resurrection in light of the Hebrew Scriptures (Lk 24:25-27).

28 They came near to the village where they were going, and he acted like he would go further.

29 They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."

He went in to stay with them. 30 When he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave it to them. 31 Their eyes were opened and they recognized him; then he vanished out of their sight. 32 They said to one another, "Weren't our hearts burning within us while he spoke to us along the way, and while he opened the Scriptures to us?" 33 They rose up that very hour, returned to Jerusalem, and found the eleven gathered together, and those who were with them, 34 saying, "The Lord is risen indeed, and has appeared to Simon!" 35 They related the things that happened along the way, and how he was recognized by them in the breaking of the bread.

Jesus' remarks fired up the men's desire for divine intimacy (Lk 24:28-29) which they realized in breaking of the Bread (Eucharist; Lk 24:30-31). With their faith rekindled (Lk 24:32), they sought the Eleven and shared the Good News in community (Lk 24:33-35). Notice the the structure of Word and Eucharist despite the air of informality; such could have reflected worship in the small communities of the early Church.

d. Appearance of Jesus (24:36-49)

36 As they said these things, Jesus himself stood among them, and said to them, "Peace be to you."

37 But they were terrified and filled with fear, and supposed that they had seen a spirit.

38 He said to them, "Why are you troubled? Why do doubts arise in your hearts? 39 See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have." 40 When he had said this, he showed them his hands and his feet. 41 While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat?"

42 They gave him a piece of a broiled fish and some honeycomb. 43 He took them, and ate in front of them.

[L; J 20:19, 20-21, 26-27, 21:9, 12-13] Luke laid out the appearance of Jesus and the evangelical commission of the Eleven. He shared several details found in other New Testament writings. The Risen Jesus appeared to his followers (1 Cor 15:4-8, Mt 28:17, Jn 20:19; Lk 24:36) and he greeted them with "peace" (Jn 20:19, Jn 20:21, Jn 20:26; Lk 24:36). Despite their apprehensions (Lk 24:37-38), he command his followers to touch his body (Jn 20:27; Lk 24:39). He ate or shared cooked fish with them (Jn 21:9, Jn 21:12-13; Lk 24:41-43).

44 He said to them, "This is what I told you while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms concerning me must be fulfilled."

45 Then he opened their minds, that they might understand the Scriptures. 46 He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, 47 and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 48 You are witnesses of these things. 49 Behold, I send out the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high."

After Jesus proved he lived, he explained his Messiahhood in light of the Scriptures (Lk 24:44-45), similar to his exposition to the two on their way to Emmaus (Lk 24:25-27). He summed up his review with a thumbnail of the Good News. The Christ died and rose according to the Scriptures so his followers could evangelize all peoples with the message of forgiveness (Lk 24:46-47). He urged them to wait for the Spirit then, as eye witnesses, they could preach the Gospel (Lk 24:48-49).

F. Step D1: Ascension (Luke 24:50–53)

50 He led them out as far as Bethany, and he lifted up his hands and blessed them. 51 While he blessed them, he withdrew from them and was carried up into heaven. 52 They worshiped him and returned to Jerusalem with great joy, 53 and were continually in the temple, praising and blessing God. Amen.

[L] Luke concluded his gospel with the Ascension. Jesus blessed his followers as he rose into heaven (Lk 24:50-51). Then, his followers returned to their lives in Jerusalem of prayer and Temple worship (Lk 24:52-53). This section set up the events to follow in Acts.

Photo Attribution

Angel Gabriel. Titian [Public domain]

Nativity. El Greco [Public domain]

The Presentation in the Temple. AnonymousUnknown author [Public domain]

Call of Peter and Andrew. Caravaggio [Public domain]

John the Baptist. El Greco [Public domain]

Jesus Calms the Water. Rembrandt [Public domain]

The Transfiguration. Raphael [Public domain]

The Good Samaritan. Jacob Jordaens [Public domain]

The Prodigal Son. Pompeo Batoni [Public domain]

Lazarus at the Gate. Fyodor Bronnikov [Public domain]

Jesus and the Rich Man. Heinrich Hoffman [Public domain]

Denarius. Classical Numismatic Group, Inc. http://www.cngcoins.com [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0/)]

Agony in the Garden. El Greco [Public domain]

Burial of Jesus. Caravaggio [Public domain]

Supper at Emmaus. Caravaggio [Public domain]