 
## News Of Great Joy(Gospel of Luke)

by Marcel Gervais, Emeritus Archbishop of the diocese of Ottawa, Canada

Nihil Obstat: Michael T. Ryan, B.A., M.A., Ph.D.

Imprimatur: + John M. Sherlock, Bishop of London

London, March 31, 1980

This content of this book was first published in 1977 as part of the JOURNEY Series By Guided Study Programs in the Catholic Faith and is now being republished in Smashwords by Emmaus Publications, 99 Fifth Avenue, Suite 103, Ottawa,ON, K1S 5P5, Canada on Smashwords

Cover: ".....he took him up in his arms and blessed God and said...'my eyes have seen your salvation..." Luke 2:28,30,31

COPYRIGHT © Guided Study Programs In the Catholic Faith, a division of The Divine Word International Centre of Religious Education 1977. Reproduction ln whole or ln part is Prohibited.

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CONTENTS

Chapter 1 Luke's Introduction to the Good News

Chapter 2 The Ministry in Galilee

Chapter 3 Fallow Me (Luke 9:51 .12:12)

Chapter 4 Wisdom and Time (Luke 12:13 - 14:35 **)**

Chapter 5 On Mercy and Riches (Luke 15: 19:23 **)**

Chapter 6 The Prophet (Luke 19:28 •21:38)

Chapter 7 The Death of Jesus (Luke 22:1 - 23:56)

Chapter 8 The Resurrection of Jesus (Luke 24 **)**

About The Author

Bibliography

Psalm 67

This joyful psalm of thanksgiving reflects the priestly prayer of blessing: "May the Lord bless you and keep you ... let his face shine on you . . . and bring you peace" (Num 6:240. What is special in this psalm is its invitation to all nations of the world to shout and sing for joy (vs 4) at the wonders God has worked through his People. This suits the mood of the Gospel according to Luke: Jesus, the Lord, is the greatest work of God done among his People for the sake of all the nations of the world.

Luke, the author of the Gospel, is also the author of the Acts of the Apostles. He most probably intended one large book in two parts: the Gospel presenting Jesus and his Good News, the Acts presenting the Church spreading the Good News to the ends of the earth. Somewhere in our past history the two parts of Luke's work were separated by the Gospel of John.

The main purpose of the Gospel according to Luke is to present Jesus, the Christ and his Good News. In writing the Gospel Luke used the traditions about Jesus which were preserved by the Church in his day. This is what each evangelist did. The evangelists, however, are also true authors: they not only respect the traditions of the Church, but they also bring their own special touch to these traditions. The Gospel according to Luke illustrates this very well: from beginning to end it is a combination of fidelity to the traditions and originality in the way these traditions are handled. In these chapters on Luke we intend to pay special attention to the particular genius of Luke, without losing sight of the main purpose of his Gospel. The special emphases and concerns of Luke are what we will call "themes".

To simplify your study we will now give a short description of the themes upon which we will focus in this chapter. These are not the only possible themes, but those characteristic of Luke.

_The People of God_. Luke is very interested in showing how the faith of Christians has its historical roots in God's People. This faith started with Abraham, reached its perfection in Jesus and is carried into the world by the People recreated by the Spirit which Jesus sent. In the life of the People Jerusalem and its Temple is the meeting place of the old and the new. John the Baptist stands for the old pointing to the new; Mary, the mother of the Lord, stands for the best of the old which gave birth to the new. She is also the best of the new, the model of faith in the Lord.

_The Holy Spirit_. The Holy Spirit is the power of God in action on earth. The whole history of the People is the work of the Spirit. The birth of Jesus, all of his public life is by the power of the Spirit. After his ascension Jesus sends the Spirit to fill the newly formed People with life. This outpouring of the Spirit opens the People to all the nations of the world.

_Prayer_. Where there is the Spirit there is prayer; where there is prayer there is the Spirit. Throughout the history of the People there was prayer. Throughout his life Jesus was a man of prayer; at every important moment in his life he prays. To receive the Spirit requires prayer, and prayers of praise and rejoicing are always a sign of the Spirit.

_The Prophet_.* Jesus is the prophet, fulfilling in himself all that the ancient prophets were and all that they hoped for. Because they revealed the will and plan of God to a stubborn society, the prophets were persecuted; in order to reveal God perfectly Jesus can expect to suffer and be rejected. The People of God renewed by Jesus inherit his prophetic role and can expect to suffer as he did.

_The Goods of the earth_. The Law and the Prophets insisted that the goods of the earth were important and had to be handled justly and shared generously by all. Jesus accepts this basic teaching and even makes the proper use of material things a condition for entering into eternal life.

_The Poor_. Luke gives many levels of meanings to this theme: the economically poor are especially important. Persons are poor also in the sense that they look to God for their salvation. One is poor if one admits sinfulness truthfully and knows the need for forgiveness. The humble are poor. The true prophet should expect a life of poverty.

_Women_. More than the other evangelists, Luke notes the presence of women in the life of Jesus. Jesus serves them and they, in turn, serve him and the other disciples. Mary, who is poor and lowly, is raised up to be a model not only for women but also for all disciples.

We single out the title " _prophet_ " because it is characteristic of the Gospel according to Luke, not because it expresses the profoundest truth about Jesus. Saint Luke, like Saint Mark, makes it very clear that the most important title of Jesus is "Son of God". Luke underlines this at the annunciation to Mary (1:32, 35), at the baptism (3:22), the transfiguration (9:35) and at the trial of Jesus (22:67ff). Jesus is the Son of God from the first moment of his earthly existence in the womb of his mother. In his last appearance on earth Jesus is worshipped by his followers (24:52), an act which is reserved for God alone (4:8). The realization that Jesus is the Son of God leads directly to the recognition of him as God the Son. Beside this title that of "prophet" is inadequate.

The Gospel according to Luke falls into four sections:

1-Luke's introduction to the Good News (1:1-4:13)

2-The Ministry in Galilee (4:14.9:50)

3-The Journey to Jerusalem (9:51-19:27)

4-The Ministry in Jerusalem (19:28-24:53)

## Chapter 1 Luke's Introduction to the Good News (1:1.4:13)

**Prologue (1:1.4)**

Luke's own introduction to the Gospel begins with a short prologue where the evangelist gives us an idea of how and why he wrote. He tells us that he studied all the traditions which had come down to him and that he set out to give an orderly account of the events concerning Jesus, so that his reader could clearly see the basis on which the Christian faith rests.

Reading Luke 1:1.4

We believe that Luke not only studied the written and oral traditions which had come down to him, but that he actually incorporated these into his Gospel. The theory which we have adopted in these chapters is that Luke used the Gospel according to Mark, making some minor changes and setting aside what he judged he did not need. Luke also had a second major source, one which contained mostly sayings of Jesus. (This second source or tradition was also used by Matthew. Mark either did not have, or chose not to use this source.) Luke had still other traditions which he alone records. Out of all this Luke produced a masterly work of his own, one which very beautifully expresses the faith of the Church.

Luke addresses someone called Theophilus (vs 3). This name means "friend of God" or "dear to God". The name could be symbolic; it could also refer to an historical person. The name only occurs here and In Acts 1:1; we have no information about Theophilus except that he might have been an Important official for whom the title "most excellent" was fitting.

Who is Luke? The identity of the author of the Third Gospel cannot be established with complete certitude. Since the time of Saint Irenaeus (c. 185 AD), the evangelist has been identified with Luke, the companion of Paul (Col 4:14). There are no serious objections to this identification. As for the date of Luke's work of writing the Gospel, good arguments can be made for dates anywhere from 65 to 85 AD. For our purposes it is not necessary to be more precise.

Jesus, Son of God, Son of Mary (1:1 - 2:52)

These two chapters, usually called The Infancy Narrative, have a quality all their own, in many ways, unlike the rest of the Gospel. These chapters are an extraordinary ex-ample of art at the service of faith. Luke does with words and phrases what an artist does with brush and colour. Around the basic facts of the infancy of John the Baptist and of Jesus, Luke composes scenes of exceptional beauty and depth. He uses the "colours" of the Old Testament in order to let us see how it all comes to life when seen in the light of Christ. To appreciate these two chapters the reader has to know the Old Testament. Since our commentary has to be brief, we will not be able to expand on each allusion or reference to the Old Testament. We will, however, indicate the passages which Luke had in mind as he wrote.

Luke begins by placing us at the heart of the life of the People of God before the coming of Jesus - in Jerusalem, in the Temple. The whole People are standing outside praying, while inside the Temple Zechariah the priest offers an act of worship. Since the priesthood was responsible for the worship of the true God and the proclamation of his Law, we are to understand that John the Baptist who is to be born of a priestly family represents the priesthood and the Law.

Note: Zechariah belonged to the "lowly" priesthood. Most of these priests lived out-side of Jerusalem and earned their living as farmers or tradesmen. They served in the Temple when their turn came up according to custom. Unlike the "high priests", they were generally not rich.

Reading Luke 1:5.25

The whole life of the People of God was a preparation for the coming of Jesus. Luke shows us that both in the remote and immediate preparations for the coming of Christ the ways of God are basically unchanged: as God dealt with Abraham and his barren wife Sarah to bring about the birth of Isaac, the son of the promise (Gen 18:1¬15), as he dealt with Elkanah and his barren wife Hannah to bring about the birth of Samuel, the great prophet who anointed king David (1 Sam 1-2), so did he deal with Zechariah and Elizabeth to bring about the birth of John, the greatest of the prophets who would prepare the People of God for the coming of the Messiah.

The message of the angel describes John the Baptist in terms of the prophets: "with the spirit and power of Elijah he will go before (the Lord) . . . " (see Mal 3:23-24). John the Baptist represents the prophets as well as the priesthood and the Law. The role of John and all the prophets before him was to prepare the People of God for the coming of the Lord Jesus (vs 17).

Zechariah has faith, but it is not strong enough to believe fully and promptly the message of the angel.

In the next section (1:26-38) Luke moves to another aspect of the Old Testament, the promises made to the House of David (2 Sam 7). The intervention of God to bring about the birth of John, extraordinary as it was, had parallels in the history of the People, but the intervention of God in bringing about the birth of Jesus had no parallels. The prophet Isaiah was granted a glimpse of this great event when he spoke of the birth of a descendant of the House of David in terms of "a virgin shall conceive and will give birth to a son and she will call him Immanuel" (Isa 7:14). In the light of this prophecy, taken from the Septuagint (LXX), and in the light of the other prophecies about the Anointed One (Christ=Messiah) who would fulfill the promises made to David (eg. Isa. 9:5-7; 11:1-9; Micah 4:14ff), Luke introduces his readers to the meaning of Jesus.

Reading Luke 1:26.38

The first purpose of this passage is to tell us who Jesus is. He is the one whose very name means "God saves" (Joshua Jesus). He is the true Son of God, and the true son of Mary. He Is the Christ fulfilling the promises made to David. He is the king of kings. The birth of Jesus comes about as the supreme act of God: "the power of the Most High will overshadow you" (vs 35). This expression suggests the mighty presence of God in the cloud at the Exodus (Exod 13:21) and in the Temple (1 Kgs 8:10ff). The "power of God" is the Holy Spirit.

While the faith of the priest Zechariah was Imperfect, the faith of Mary is complete. She believes in this unprecedented act of God. Luke, however, wants us to see much more in Mary: she represents the People of God to whom God had given the great vocation of giving birth to the Messiah. The words of the angel, "Do not be afraid, Mary, you have found favour with the Lord" (vs 30), suggest God's words to Moses, "/ know you by your name and you have won my favour" (Exod 33:12-17). The expression, "The Lord is with you" occurs in many of the great vocation narratives of the Old Testament (eg. Exod 3:11f; Jer 1:8). The vocation of Mary is in the great line of the vocation of the People of God and of their finest servants.

However, since the coming of Jesus the Christ Is extraordinary in every way, so the words of the angel to Mary show that her vocation is extraordinary. The angel (speaking for God) addresses Mary in words which have no parallel in any vocation passages in the Old Testament, but which recall the promises made to the People of God by the prophets: "Rejoice (Hail)" is very unusual as a greeting. It recalls the promises made to the People of God under the image of the Daughter of Zion (Jerusalem): "Rejoice, daughter of Zion . . . The Lord, the king of Israel is in your midst" (Zeph 3:14-15); "Rejoice . . . daughter of Zion ... your king comes to you" (Zech 9:9; see also the promises to Zion in Isa. 62:1-5). "Full of grace (so highly favoured)", could refer to physical beauty, but is more properly understood as refer-ring to the most singular grace which Mary received to become the mother of the Saviour. Mary stands for the culmination of the vocation of the People to bring forth the Messiah. In herself and in her role Mary personifies all the grace, all the favour, God bestowed on his People.

Luke reminds us of one of the most honourable, yet humble titles given to the People of God and to God's specially chosen persons: "I am the handmaid (servant) of the Lord" (vs 38). The humble, obedient faith of the People and of God's great servants is found again in Mary (see Num 12:3, 7 of Moses; Ps 78:70 of David; Isa 42:1 of Israel).

In the following scene Elizabeth and Mary meet. Elizabeth is all that the People of God have been that leads to the Lord. Mary is all that the People of God will be. The meeting brought about by the Holy Spirit is one of greatest joy. Luke uses the scene to give us Mary's finest titles: "Blessed above all women", "Mother of the Lord," "She who believed".

" _In those days Mary arose and went with haste into the hill country, to a city of Judah. ..." Luke 1:39_

Reading Luke 1:39-45

The next section of Luke's Gospel gives us Mary's song (1:46-55). It is made up of many quotations and allusions to the Old Testament, too many to list here. It is a summary of the profoundest spirituality of the Old Testament: from the Exodus it draws on the mighty acts of God in favour of the poor; from Abraham it draws on God's great promises to make of him a nation through which all peoples will be blessed (Exod 14; Gen 12:1-4). So Mary personifies the best of the Old Testament, the spirit which trusts in God's saving power in regard to the helpless, and which relies on his promises.

Reading Luke 1:46-55

Mary glorifies God for the sending of the Messiah. God is true to the promises he made to the People of God; he has answered the prayers of all the poor and the lowly who looked to him for salvation. Mary's song is also a prophecy. The Messiah himself will be, more than any, that poor and lowly One whom God will raise up.

Luke then turns our attention back to John the Baptist. He writes of his birth, circumcision and naming.

Reading Luke 1:57.66

Having regained his voice and hearing, Zechariah confirms the name which Elizabeth has given to the child. Then Zechariah, full of the Holy Spirit, breaks into a song of praise and prophecy.

Reading Luke 1:67.80

Like the song of Mary, this one too has many references to the Old Testament (see especially Mal 3:1, 20; Isa 9:1; 40:3; 42:7). The song of Zechariah confirms what the angel had told him about John. With vs 80 Luke brings to an end the account of John's infancy. John the Baptist was significant especially for Israel, the nation of God's People (eg. 1:77f); the birth of Jesus, however, has significance for the whole world. Luke places the birth of Jesus in the context of a world-wide event—a census decreed by the emperor Caesar Augustus, the ruler of the whole world. Luke thus stresses the humanity of Jesus: he was born, numbered among the millions of the Roman Empire; he was subject to earthly rule at his birth, and put to death by authorization of a Roman official. He was fully a member of the real, historical human race of his time and place. Without realizing it, Caesar Augustus made it possible that Jesus should be born in Bethlehem, fulfilling prophecies concerning the Messiah, Son of David (eg. Micah 5:1f).

Reading Luke 2:1.7

Jesus is Mary's "firstborn" son. This is a title of honour given to the first male born in a family, regardless of whether other children are born after him. That Mary had no other children is a matter of Catholic faith which is thus not contradicted by the reference to Jesus as the firstborn. Since he is the firstborn son, Jesus will have to be consecrated to the Lord (2:22ff). "Wrapped him in swaddling clothes" indicates first of all that Jesus was truly an infant needing and receiving motherly care from Mary. According to the customs of the day, a newborn baby was wrapped in strips of cloth. Helplessness and limited freedom are implied in the swaddling: Jesus shared the condition of every baby. Even though he is king, Jesus is subject to the limitations of every human being. (See Wisdom 7:1-6. Of course, vs 2b does not apply to the birth of Jesus).

Inns were places for travellers. What Luke is referring to is probably a building with rooms for people along three sides with a wall and gate on the fourth side. The enclosure in the middle of this building was for the animals used by the guests. In front of the rooms were posts for tying up the animals and troughs and mangers to feed them. The rooms were all occupied, so Joseph and Mary had to make use of the area outside with the animals.

" _And she gave birth to her first-born son and wrapped him in swaddling clothes and laid him in a manger, because there was no place for them in the inn." Luke 2:7_

The angel (1:11, 26) appears again (2:9). This time it is to proclaim the good news to shepherds. The work of shepherds was considered very low. It was to a shepherd of Bethlehem, however, that God once gave the crown of kingship (1 Sam 16:1-13), and now to these shepherds God gives a sign of the great king, Christ the Lord. Though this birth causes the heavens to sing, the sign given to the shepherds is so humble, so much at their, level that they marvel at it. Even at his birth Jesus Is in a sense "good news to the poor" (Luke 4:18).

Reading Luke 2:8-20

The birth of Jesus and its humble character give glory to God In heaven and bring God's peace to mankind. In Jesus, son of Mary, God has taken the world to himself, and those who believe this receive the benefit of God's favour. The peace of God brought about In Jesus Is the peace promised by the prophets (eg. Isa 9:5f; 52:7).

In faithful obedience to the precepts of the Law, Joseph and Mary have Jesus circumcised. They also carry out the rules regarding women who have given birth and the redemption of the firstborn (Lev 12:1-8; Exod 13:14-16). Luke calls attention to the fact that Joseph and Mary made the offering of the poor—turtledoves and pigeons (Lev 12:8).

Reading Luke 2:21.24

Luke now introduces us to two people who represent those who looked to God to bring salvation to his People. Simeon and Anna stand for the poor who no longer look to human means of liberation; they know that they can only hope to receive peace from God. These two, a man and a woman, are people of prayer, faithful to God in every way. They are both gifted by God with a knowledge of the true Identity of Jesus. Simeon is gifted with further insight into the future passion and death of Jesus and the pain that this will cause his mother.

Reading Luke 2:25.38

Luke twice again calls attention to the true humanity of Jesus by informing us of his growth (2:39f, 51f). The wisdom in which Jesus grew refers to his ability to live in such a way as to please God — the highest form of wisdom (see Lesson 10, p. 4). The next passage brings us back to Jerusalem.

Reading Luke 2:41.50

The scene (vss 41-45) presumes the closely-knit extended family made up of uncles, aunts and cousins from the same village. The passage shows that even as he began his adult life (12 years old), and was expected to follow all the rules of the Law, Jesus was filled with the devotion for God his Father which directed his whole adult life. As he would later discuss the will of God with scholars from Jerusalem, as he would later lay down his life in Jerusalem at the Passover and rise again there after three days, so here in this scene does he listen to and question the scholars, so here he is lost and found after three days.

Mary, the mother of the Lord Jesus, is the model of faith; she is for the New Testament what Abraham is for the Old. Her faith rules out doubt and is lived out by obedience to God's demands (1:38, 45). Since faith always means submitting to God without fully understanding his ways, Mary is shown accepting the will of God without full understanding: she ponders over the ways of God (2:19, 33); she accepts the behaviour of Jesus without understanding it (2:50); she ponders the mystery in her heart (2:51).

Jesus, Son of God, Son of Adam (3:1 4:13)

This second half of Luke's introduction brings us to John and Jesus In adulthood. John's public ministry is announced as that of the prophets was introduced in the Old Testament; he is set in the context of history (3:1f; see eg. Jer 1:1-3). In these verses Luke reminds us that Jesus too was part of world history and that his work was for the whole world. (On the dating of the birth and public life of Jesus see The Jerusalem Bible notes on Luke 2:1 and 3:1. Also the Jerome Biblical Commentary, 75:134-36.)

Like Mark, Luke presents John with a quotation from Isaiah. Unlike Mark Luke adds the next verse from Isaiah In order to make clear that the role of John is to prepare the way for Jesus who will reveal the salvation of God to all mankind (Isa 40:3-5).

Reading Luke 3:1-6

Luke alone reports the words of John found in 3:7-14. John foretells severe judgment on the People. He warns them that undergoing the ritual of baptism without a genuine change in their way of life is quite useless. He also warns against the smugness that comes from belonging to the People of God: being blood descendants of Abraham will give them no advantage whatsoever in the face of the fire of God's Judgment. Only a truly moral life, Just and generous, as the Law and the prophets demanded, will save them. John is here speaking as the representative of the moral teaching of the Old Testament.

Reading Luke 3:7-14

The use of the goods of the earth must be ruled by justice and the duty of sharing which both the Law and the Prophets preached; salvation depends on justice and generosity. This message is one which Jesus will adopt without change (eg. Luke 12:16-21; 16:19-31).

John's preaching, besides preparing a People for the Messiah (1:77) by calling them to conversion, was aimed at leading them to him. The second part of John's preaching as recorded by Luke shows him speaking of Christ himself.

Reading Luke 3:15.20

Luke brings the ministry of John the Baptist to an end with his imprisonment by Herod. He then moves directly into the immediate preparations of Jesus himself for his public work. Unlike John, Jesus does not pass judgment on a sinful nation; he joins their ranks, accepting baptism with them all. Luke informs us that Jesus was at prayer when he heard the voice of God.

Reading Luke 3:21-22

The Person who here joins in an action of repentant sinners, is in fact the Son of God. (For more on the baptism see Lesson 21, pp. 9-10.) The genealogy which Luke deliberately places here has a purpose. It is meant to teach that Jesus perfects both sacred and secular history. As "son of David" Jesus fulfills the promises made to David (2 Sam 7). As "son of Abraham" he is that child of the People of God who brings salvation history to its perfection. As "son of Adam" he represents the entire human race made in the image of God (Gen 1:26ff). Sacred and secular history are thus united and brought to completion in him who is both Son of God and son of Adam.

Reading Luke 3:23.38

Jesus belongs to us. He is a full member of our race. He is called to serve the whole of mankind. Jesus, son of Adam, is not to be an average human being, one among others; but the norm, the type, the model, the exemplar of all humanity, the new Adam, the perfect human being.

In the next passage Luke shows Jesus overcoming the three most common temptations of mankind: the abuse of the goods of the earth, the abuse of our fellowman, and the abuse of God himself. By conquering where Adam was defeated, by resisting where Adam succumbed, the second Adam restores "the great harmony" which the old Adam had done his best to destroy (see Lesson 1, pp. 15-22). Satan would have Jesus abuse the power of his divine sonship in order that the image of true Man in him might be defaced.

The first temptation calls up the image of bread. Bread here stands of course for all the goods of the earth. The devil is tempting Jesus to direct his ministry toward acquiring possessions and wealth.

Reading Luke 4:1.4

Jesus replies with a passage of Scripture where God is warning his people against the dangers of wealth (Deut 8:3-20). Bread alone is not what man needs. To make of life a mere search for material security is diabolical, because it is a refusal to put God first. (Later in the Gospel Jesus will have much more to teach on this evil.) That greed and the abuse of the good things of the earth are common to all peoples in all ages surely needs no proving. The desire for wealth and luxury is the driving force of modern civilization as it was of the Roman Empire.

The second temptation is to abuse people by domination. The devil's work is accomplished in men and women who spend their lives trying to control others whether by force or by seeking their admiration.

Reading Luke 4:5.8

The devil is master of the world and of its kingdoms. Wherever any earthly ruler dominates people by force and expects to be honoured for doing so, evil is at work. All who imitate such rulers or see in them the ideal of human achievement are yielding to Satan. Jesus rejects rule by force and the pursuit of honours. In his last words to the leaders whom he will appoint, there is to be found a stern warning not to imitate pagan kings and princes (22:24-27; see also 9:24). The pagan principle is exemplified by the Romans who impose their authority at the point of the sword and then assure their subjects that this is good for them.

We now approach the third and final temptation.

Notice that, whereas the first two are common to our entire race, the last is especial-lee the temptation of the People of God. This is the reason why its setting is Jerusalem and the Temple. For the very reason that God saved his People in the past so often and by acts of such mighty power, the commonest temptation among them would be to abuse the saving power of God. Three forms of the temptation deserve mention. By the first the People expect God to intervene where their own human eg-fort would suffice. By the second the People expect God to provide spectacular signs which would exempt them from living by faith. By the third, the People expect God to exempt them from death. The basis for all three is the desire to control God.

Reading Luke 4:9-13

To cast oneself down from a height expecting God to come to the rescue is to sup-pose that the Creator must respond to the command of the creature. It is to ignore the design of his world. The devil would persuade us that we do honour to the Creator by expecting him to alter the order of creation to suit our whims, to protect us no matter how reckless our behaviour.

The appetite for signs and wonders is also manifest in this temptation. The devil would have us look for constant evidence of God's saving power so that we would have no need of faith (11:16, 29-32). Recall the mockers at the foot of the cross (23:35-38).

The third form of this temptation is the desire to cling to earthly life as though God had nothing more in store for his People (9:23ff) and the belief that God could not possibly use death itself as the way to life (22:41-46).

Lest we be misled by Jesus' power over lesser spirits which he is about to record (eg. 4:31-37), Luke has focused our attention here on the most significant expressions of the rule of Satan — the lust for riches, the quest for earthly power and glory, the desire to control God. By living in simple poverty, by permitting himself to be the victim of power and by accepting to lay down his life, Jesus overturned the rule of Satan.

## Chapter 2 The Ministry in Galilee (4:14-9:50)

Note: In this section of his Gospel Luke uses much of the material already seen in Mark. Only where Luke's handling of these passages is significantly different from Mark's do we take note of them.

Good News to the Poor (4:14 - 6:19)

Luke tells us that Jesus was filled with the Holy Spirit as he began teaching in the synagogues. The Good News has a joyful beginning (4:14f). But Luke will not allow us to read much farther without reminding us of what happened as a result of Jesus' entire ministry. At first he was held in high esteem, then his people turned against him, killed him, and, as a result the Good News began to spread out among the Gentiles, in his summary of what happened in Jesus' own village, Luke skillfully anticipates for us how the Lord's entire life will proceed in his entire country.

Luke very probably formed this passage out of at least two traditions about the response of the people of Nazareth to Jesus. One tradition (4:16-22a) represents a visit early in his ministry when the villagers received him with enthusiastic approval. Another tradition (4:22b-30) is probably based on a visit much later when people were beginning to turn against Jesus (Mark 6:1-6). Notice how this tradition presumes Jesus' ministry in Capernaum and the miracles he worked there (vs 23); events which Luke has not given us yet. The sudden and unexplained change of attitude on the part of the townsfolk in verse 22 is best accounted for as deriving from the later tradition when people were beginning to be offended by the ministry of Jesus. We do not mean to suggest that Luke confused the two traditions but merely that he saw how he could teach us a better lesson by using something from each.

" _And he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him." Luke 4:20_

Reading Luke 4:14-30

This reading shows us Jesus as the prophet who has a "program" for the renewal of the People of God. The passage which Jesus reads (Isa 61:1-4) speaks of the great servant-prophet who would do God's saving work. The role of the prophets was to make God's will known. Jesus declares that this passage from Isaiah is being fulfilled "today" in himself: he is thus a prophet who not only makes God's saving will known, but actually brings it into reality.

The prophets in the past had always aimed at the renewal of the People of God. They wanted the People to be truly the distinct People God intended (Deut 4:6-8). But the life of the People had more often than not been marred by their own rejection of justice which brought about poverty, slavery and oppression. The prophets spoke out against these abuses. Nearly always they themselves as a consequence were subject to one form or another of persecution and rejection by those who profited from injustice and held the reins of power. It was not surprising that prophets such as Elijah and Elisha could find acceptance more easily outside their own People (Luke 4:25-27). Jesus as the supreme prophet promised by the ancient prophets can expect the same fate.

To make known his "program" Jesus uses an expression which suggests a great celebration which the Law proposed for the renewal of the People of God; he proclaims "the Lord's year of favour". This expression refers to the Year of Jubilee, which was the seventh Sabbatical Year (Lesson 6, pp. 15-17; see Deut 15:1.11; Lev 25: 1¬55). The Jubilee year began with the Day of Atonement in which God forgave the sins of his People. The rules of the Jubilee required the forgiveness of debts, the freeing of slaves and the restoration of lands to those to whom they were originally assigned. The splendid ideal of this celebration was to restore the great relationships which were the work of God: first, of the People to God, then .of the members of the People to one another, by cancelling debts and setting free slaves, and finally of the People to the land itself. The Jubilee absolved sins, freed slaves and removed the causes of poverty. Jesus adopts this celebration, the Jubilee, as his program: he intends to bring good news to the poor, liberating mankind from the guilt of sin before God, leading the People to free each other from slavery, and recreating the People in such a way that it will fight material poverty among its members and struggle against it in the world. (Luke presents this as being fulfilled in Acts 2:42-47; 4:32-37.)

Jesus is shown as setting out immediately to make his very presence good news to the poor who are crippled, sick and suffering. He casts out evil spirits which are binding people in Insanity (4:31-41). But Jesus does not forget his true mission: to recreate the People of God. The People of God are not a purely spiritual society made up of individuals whose hearts are turned to God; they form a concrete society in this world. To recreate the People more than private conversions are needed: new leaders, new organization, new goals must be given to the People. Jesus, In Identifying his own goals (4:17-19), has shown the People their new goals. In the following passages Jesus begins to choose disciples and leaders and to give the People a new model of organization.

Reading Luke 5:1-11

The incident makes clear the future leadership of Simon Peter; the enormous catch of fish forecasts the growth of the People of God which will come about through Jesus with Simon and the others acting as his "fishers of men".

Luke goes on to record more healing works of mercy which reveal the goodness of God and he underlines the fact that Jesus often would go off alone to pray (5:12-16). The healing of the paralytic has the special purpose of establishing that the Son of Man has power on earth to forgive sins (5:17-26).

For the Pharisees a sinner was a person who flouted the Law of God as understood by the scholars in whom they had most confidence. Obviously a sinner could expect nothing but disapproval from God and should receive nothing but disapproval from the servants of God. Hence the scandal and shock which they expressed at the conduct of Jesus, who went about professing to teach God's will and yet who not merely failed to condemn sinners, but consorted with them, accepting their Invitations, as If he approved their sinful behaviour. Of course, what Jesus was teaching, by word and by example, was that the entire People of God must recognize their fellowship with the sinful, if they were to draw down upon themselves the Father's mercy. And the first to make this humble admission, the first to confess their own sinful ways, are the truly "poor". The words of Jesus and still more his actual company is, for them, the best of all good news. Both he and they see the time of his coming, not as an occasion for sadness and fasting, but of joy and celebration.

So those who were accustomed to thinking that their meticulous observance of the Law and their traditions made them completely acceptable in the eyes of God, found the behaviour of Jesus disturbingly new and different. They prefer their "old wine" and recoil from the taste of the new (5:37-39). The "old wine" was comforting and easy to take because it appeared to make simple the task of determining God's will, and therefore, to tell whether or not one was virtuous. The requirements of the Sabbath rest, for example, were so carefully defined by the Pharisees that all who knew the rules could easily decide whether they were doing the will of God or not. Jesus makes it clear that this constant pursuit of divine approval actually distorts God's (m-age, making him into a stingy bookkeeper who does not really care whether human needs are met so long as his accounts balance (6:1-11).

Jesus now has many followers. It is time to take the concrete steps necessary for the remaking of the People of God. So important are these steps that he spends the whole night in prayer before he takes them. The first step, the choice of the new leaders, takes place on a mountain, the place of encounter with God (6:12ff): the second, the great sermon which charts the new life of the People, takes place on a level plain, the place of encounter with the world (6:17-19).

The choice of twelve apostles indicates that the new life of the People springs out of their former life as the twelve tribes of Israel. It is very significant for the People that Jesus overlooks the leadership and organization which they had under the priests and scribes (Lesson 16, pp. 26-27), and that he also passes over the leadership and organization model which they had formerly endured under the kings. By choosing "twelve" Jesus reaches back to a time in the distant past when the People of God were led and organized as tribes or families. The model which Jesus chooses suggests that the members of the People are to be related to one another in a fashion comparable to that of father, mother, sister and brother (18:29).

Reading Luke 6:12-19

Jesus called the twelve "apostles" (vs 13). This word comes from a Greek word which means "to send". But "apostle" means more than a messenger; it means one who has been appointed and sent by Jesus with his authority and through whom Jesus himself acts with authority (9:1). The apostles were chosen from among the disciples and given a function which will be especially significant after the resurrection: they will stand in the place of Jesus, with his authority. It is through them that the risen Lord will act in the People of God.

Verse 17 gives us an image of the order and purpose of the newly founded People: Jesus came down the mountain with the apostles and rejoined his disciples who were there with a large crowd of people who had come to be healed. Jesus—the apostles—the disciples—the world. It is not for their own sake that the People have been given a new structure; they are renewed so that through them the world may be renewed.

True prophets, False prophets (6:20.49)

After having shown us the new leadership and basic organization of the People of God, and after having suggested that its purpose is to serve those in the world who do not belong to the People, Luke now presents the sermon which lays down the broad outlines of the kind of life the People are to live (6:20-49). This first sermon forms a unity: each section is related to the others and has to be understood in the light of the others. Though the language in the sermon is simple, its thought is profound; it cannot be explained in such a way that there is nothing left to say. We can only single out what we consider to be basic to a proper understanding.

Four points should be kept in mind:

1- Jesus gives these words to his disciples. The word "disciple" means "one who is learning", "an apprentice". A disciple of Jesus is one who follows him. Discipleship is a life-long condition; one never arrives at a point where growth is no longer possible.

2. - The words of Jesus are addressed to disciples as members of communities of God's People. While meant for each individual, they make proper sense only if the individual is living in a community of the People, which he actually knows and can identify. Only within the community of the People of God Is discipleship possible, because it is through the community and its leaders that Jesus leads. Most of the sermon deals with the relationships of the disciples to each other within the community, or the relationships of the whole community to those outside of it.

3.-The community of disciples is necessarily a mixed community with disciples at various stages of growth, some advanced, some retarded, some in between, and all, without exception, imperfect and therefore still sinners in various degrees. It was not for the righteous that Jesus came; it is not for saints that he founds his new People. As he freely associated with sinners during his life in Palestine, so he freely associates with sinners in the communities of disciples after his resurrection.

4. - The communities of disciples are called to be prophets as Jesus was. Jesus the prophet made known the plan of God. Basic to this plan is the truth that the goal of human life is the kingdom of God which is life eternal with Christ in God (Luke 23:42-43). The way of the kingdom on earth is that of following Jesus in his program to recreate the People of God and to fight the great evils identified above, namely, the abuse of the goods of the earth, of people and of God.

Blessed are you poor (6:20-26). The words of Jesus in these six verses are meant to disturb his disciples. They contain four "blessings" and four "woes" addressed to the disciples as prophets; the blessings are for those who are true prophets (vss 22f), the woes for those who are false prophets (vs 26). True prophets live in such a way that the plan of God is announced by their way of life. They proclaim that money, food, pleasure and the approval of the world are not the goal of human life. Mankind is In-tended for life with Christ in God—the kingdom of God. False prophets live in such a way that money, food, pleasure and the esteem of the world are made to appear the real goal of human life. The disciples whose way of life, because it is faithful to the teaching of Christ brings them poverty, hunger, sorrow and rejection are "blessed" ("happy"); they are undergoing the experience of Jesus the great prophet. Jesus uses the word "blessed" because, like the wise men in the Old Testament (eg. Ps 1:1; see also Ps 73 on true happiness), he knows from experience that this is the best and most effective way of entering the kingdom. The "woes" ("alas") indicate how sure he is that the way of false prophets is a very sad one in spite of appearances and that it will shut one out forever from life in the kingdom. The "woes" are not curses but statements of fact learned from experience.

Reading Luke 6:20-26

The words "poor, "hungry", "weep" are to be taken literally, as are the words in the fourth statement in each series of blessings and woes. It is not spiritual poverty, hunger or sorrow that he has in mind. The Greek words used mean being deprived of the necessities of life. The beatitudes (blessings) and the woes are in the second per-son plural, addressing the disciples as members of communities within the People of God. On the one hand Jesus intends to disturb every rich, well-fed, contented and respected community of disciples in order that they may recognize how false their "prophetic" life is, change their ways and so enter the kingdom with him. On the other hand, Jesus intends to console the disciples who are truly prophetic by assuring them that their present misery will be amply rewarded in heaven.

Sons of the Most High (6:27-35). Jesus calls his disciples to share with him the dignity of being like God the Father in their behaviour, thereby warranting the title "sons of the Most High" (vs 35). The disciples are not to think of their way of life as one of following set rules and regulations, but of following the person of Jesus who is "the Son of the Most High" (1:32). One of the greatest dangers facing the communities of disciples is the smugness which may result from success in looking after one another's needs. Jesus promised that those who leave all to follow him will have what they need in this life (18:28-30), but the object of discipleship is not simply to make sure that the needs of the community are met. Many pagan societies look after their own members. Care for brothers and sisters in the community is not enough to justify the name "sons of the Most High". The words of Jesus are addressed to the disciples who, as they listen, are surrounded by a large crowd of sick and suffering people (6:17ff).

Reading Luke 6:27.35

The word "love" is explained by the words which follow: "do good", "bless" (speak well of), "pray for". Jesus calls his followers to live above and beyond the usual level of justice where people expect that others should get what they deserve, and nothing more. The crucial line of the passage is to do to others what they would wish others would do to them (vs 31). This does away with any strict or even explicit set of rules, any narrow legalism, by inviting the disciples to see themselves even in their enemies, and to behave towards them as they would to themselves. What is extraordinary about God is that he loves his enemies, does good to those who hate him and Is kind to those who do not appreciate what he has done for them (vs 35). The true disciple will be like the Father. As union with the Father is the goal of human life, so the way to the Father is to try to be like him even here on earth.

Jesus gives us a further description of God the Father in the next passage and again invites his followers to imitate God.

Reading Luke 6:36-38

Jesus is urging his disciples to be generous towards each other and towards those outside the community. He warns against the belief, so common among religious people, that the world is made up of the good and the bad, the guilty and the Innocent, the worthy and the unworthy. The key line is: "the measure you give will be the measure you get back" from God (vs 38).

The next section contains a series of sayings related to leadership - the leadership within the community, and the leadership of disciples in general with regard to those who are not yet believers. The most common failing of leaders (teachers) is to demand of their followers more than they demand of themselves. Honest self-knowledge is essential in leaders, otherwise they are "blind" and their leadership will be disastrous for themselves and their followers.

Reading Luke 6:39.45

The role of leader and teacher is doubly risky: disciples are usually formed in the image of their master and they seldom rise above his level (vs 40). Each brother and sister in the community is to be deeply conscious of personal fault before attempting to lead others to overcome their own faults. The "speck" refers to something as tiny as a bit of sawdust; the "plank" to something as huge as a support beam in a floor or roof.

So the true value of a leader cannot be quickly and immediately known. But as surely as good trees bring forth good fruit and rotten trees bad fruit, so genuine leaders will produce genuine disciples and hypocritical leaders false disciples. Sooner or later what was in a person's heart all along will become clear (vs 45). The disciples will have to learn not to judge or condemn quickly.

While it is generally true that a person's speech is a safe guide to his thinking and acting, this is not always so. Jesus is quite aware of the common failing of his disciples: to speak the truth with their lips but not act on it in their lives. To address Jesus as "Lord" is to speak the truth. To cry "Lord, Lord" is to be pious and devout beyond what is usual. Such a confession of faith may spring from mere religious emotion. Now, between such passing enthusiasm and a true change of heart there may lie a huge gap (13:25-27).

Reading Luke 6:46-49

The true disciple is one who both hears the Word and takes it to heart. Jesus knows, however, that there will be shallow disciples and "deep" disciples. He has warned against wanting to determine quickly and easily who is good and who is bad (6:36-38). The time will come when it will be made clear which disciples dug deeply into themselves and which ones built on top of the ground. The "flood" represents times of crisis (persecution, communal difficulties) or perhaps the last judgment when those who had depth will endure and those who were superficial will collapse.

So in this first sermon to the recreated People it is clear that they will not be made up of perfect disciples only. Among them there will be: the rich who see no reason why they should not enjoy the best of this life and eternal life as well; disciples who love their community but cannot love those outside of it, especially if they are enemies; blind leaders bringing themselves and others to destruction; shallow disciples who are not aware of how far from ideal they are. But there will also be the truly prophetic disciples, not clinging to money or prestige, loving even their enemies, slow to pass judgment, quick to forgive, aware of their own failings and sins. These will not condemn or reject the People because of the presence among them of sinners, for they will never forget that a disciple who finds himself surrounded by sinners is precisely where he ought to be, because he is in the company which his Lord preferred (5:29-32).

**God has visited his People (7:1 - 8:56** )

The first incident recorded after the sermon is one which anticipates the future of the People of God: the Gentiles will come to faith in Christ, in spite of the fact that they have never set eyes on him. The centurion, a Gentile, is shown as a man of great qualities: he loves his servant, is generous to the Jews, is humble and has great faith in the power of Jesus.

Reading Luke 7:1-10

The centurion never saw Jesus, he only heard of him from others, yet he believes; he is a sign of the faith of all who in the future will come to believe through the word of disciples.

The next passage shows us the compassion of Jesus for a woman who had lost both her husband and her only son. She had lost those she counted on to support her and was therefore doomed to poverty. The incident reminds us vividly of a similar miracle in the life of the prophet Elijah (1 Kgs 17:17-24).

Reading Luke 7:11-17

The response to this work of power is that Jesus is seen as a great prophet through whom God himself has visited his People. This miracle leads directly into the next episode where, as part of his answer to John the Baptist, Jesus refers to the raising of the widow's son.

From prison John sends his disciples to ask for confirmation of Jesus' messiahship. John, who represented the Law and the Prophets, had not become a disciple of Jesus, and so had not entered into the way of the kingdom of God. Even though John is praised as the greatest to come before him, Jesus considers that any of his own disciples is greater still. John remains in the period of preparation for the kingdom. The disciples have entered the reality.

Reading Luke 7:18-28

The response of the People of God to John the Baptist was similar to the response Jesus received. The common folk, including sinners such as tax collectors, had turned out to listen to John and accepted baptism. The same people welcomed Jesus. The Pharisees and the scholars in the Law accepted neither John nor Jesus. They could not see that God had visited his People through John in a way expressive of his justice and through Jesus in a way expressive of his mercy.

Reading Luke 7:29-35

Like spoiled children the Pharisees and lawyers would have neither the mourning called for by John nor the rejoicing offered by Jesus. The real children of Wisdom (God) thus turned out to be the common people, not the religious and learned (7:35).

But Jesus associated with the Pharisees, even though they did not accept him with open arms. They could not rejoice over him, nor be grateful for his company, because they considered themselves to be virtuous, without need for forgiveness and conversion. Only those who knew themselves to be sinners, and who saw in Jesus one who took their sins away, would be thankful for his coming among them.

Reading Luke 7:36-50

The prostitute's humility and her great love prove that she had been forgiven. Jesus confirms this fact by his last words to her (vs 50). Note: This woman is not named. She is not Mary Magdalene whom we meet in the next verses.

Luke shows us Jesus, in the company of his twelve apostles and a number of women, making his way through towns and villages preaching the Good News of the kingdom. Luke calls our attention to the women; they are mentioned, some by name, in the same sentence as the Twelve. Rabbis (scribes) accepted financial support from women and sometimes exploited them (20:47), but they did not accept women as disciples.

Reading Luke 8:1-3

Mary called Magdalene had been freed of a most severe form of demonic possession. We are not told whether this was manifest as insanity or some other form of illness, but what is certain is that this type of possession does not refer to immorality. Mary and Joanna are especially important in the tradition because they were the first to witness to the resurrection (24:10). These two and their companions must have been women who had some money at their disposal, for they provided for Jesus and the Twelve in their travels. Jesus accepted support from disciples, but he neither begged, nor used miracles to obtain the necessities of life for himself and the Twelve.

Luke returns now to traditions which he has in common with Mark: the parable of the sower, the parable of the lamp, the calming of the storm, the Gerasene demoniac, the cure of the sick woman and the raising of the daughter of Jairus (Luke 8:4-56; see Mark 4:1 - 5:43). Luke omits Mark's parable of the seed growing by itself (Mark 4:26-29) and he moves the parable of the mustard seed (Mark 4:30-32) to another part of the Gospel (13:18f). Where Mark gives us these parables Luke places the encounter of Jesus with his mother and family.

Reading Luke 8:19-21

In his reply as Luke records it, Jesus clearly sets his mother and brothers in the circle of those who hear the word of God and act on it. Hence it is clear also that Mary is important not simply as his physical mother, but because she was a true disciple (6:47). This lesson about Mary is repeated in 11:27-28 and confirmed in Acts 1:14.

The Christ of God (9:1-50)

Note: All of the material making up chapter nine is also found In Mark (Mark 6:7 \- 9:40). We refer you therefore to the corresponding passages of Mark in Lesson 22.

In this chapter Luke rounds out the Galilean ministry of Jesus and prepares his readers for what lies ahead—the Journey to Jerusalem. First he gives us the mission of the Twelve which is the fruit of the work of Jesus in forming his new leaders (9:1¬6). The instruction he gives them is basically the same as in Mark 6:7-13. We point out a few significant differences: Luke adds the word "power" to the word authority, possibly to make it more clear that having the power or ability to preach and heal does not mean that one has the authority of Jesus to exercise that power; Luke uses "the Good News" where Mark simply says the Twelve are to preach repentance. In both Mark and Luke the apostles are being initiated into a ministry to be carried out after the resurrection. They are sent, with his power and authority, so that even though he is not with them physically he is acting through them.

Luke omits Mark's account of the death of John the Baptist, but he does refer to Herod's puzzlement over Jesus and in this way we are told of John's end. Like Mark, Luke mentions the death of John in order to prepare us for the death of Jesus. Prophets always meet with the same fate (9:7-9).

The account of the Miracle of the Loaves and Fish (9:10.17) is much the same as that of the first multiplication in Mark (Mark 6:30-44). The Miracle of the Loaves sums up all that Jesus has been doing—teaching the kingdom (Luke 9:11), healing and nourishing the People. In giving them food to eat, he acts through the Twelve and the disciples (9:12.17). In this case, then, we are given an image of the function of the People of God (the Church) in the world, an Image which becomes reality whenever the Eucharist is celebrated (22:19-20).

At this point (9:17) Luke omits a rather large section of Mark's Gospel (Mark 6:45 to 8:26). If, as we suppose, he was using Mark as one of his sources, he might have felt that some of Mark's materials were not necessary for his Gentile audience, or have judged some of Mark's materials to be repetitious (eg. Mark 8:1.10). Whatever the reasons for this omission (eg. Mark 7) in Peter's confession of faith which occurs in the next passage Luke joins Mark again (Luke 9:18-21). Luke, as he so often does, mentions that this event took place while Jesus was at prayer (9:18).

Peter states that Jesus is " _the Christ of God_ ", which has basically the same meaning as "the Christ" (Messiah). Jesus, by his orders to keep this fact to themselves, shows that he accepts this title. As we saw in Mark 8:31ff, Jesus quickly adds that the true meaning of "the Christ of God" is that he must suffer, die and rise again (Luke 9:22). Luke shows in both his Gospel and in Acts that his community had a great deal of reverence for Peter; he does not feel the need to report the shortcomings of the apostles in the way Mark does. It is probably for this reason that Luke omits the harsh exchange between Peter and Jesus (Mark 8:32f).

The instruction on carrying the cross (Luke 9:23-26) is practically the same as In Mark 8:34-38. Not only must Jesus undergo suffering, but all of his disciples must be willing to undergo similar trials if they are to be prophets after his likeness.

The Transfiguration (Luke 9:28.36) is reported in nearly the same words as in Mark. What is notable is that Luke indicates the subject of the conversation between Jesus, Moses and Elijah: they were talking of his "exodus"—his passing. This is another reference to the death and resurrection (and ascension) of Jesus.

The healing of the epileptic boy possessed by an evil spirit is reported more simply than in Mark. Luke makes no mention of the boy being deaf and dumb (Luke 9:37-43). In Luke this miracle does not have the symbolic value it has in Mark.

The second prediction of the passion and resurrection (Luke 9:43b-44) follows this miracle as it does in Mark. This instruction on his coming death is introduced with an expression which indicates just how important Jesus considered it to be: "let these words sink into your ears" is an almost literal translation of Luke's Greek (9:44). Luke does not single out the obtuseness of the Twelve; instead he almost excuses them by suggesting that their lack of understanding was something intended by God: "it was concealed from them".

In the report of the dispute which follows, Luke is once again much easier on the Twelve, whereas Mark clearly shows disapproval (Mark 9:35). Luke presents the argument at this point as one among the disciples in general, but in 22:24-27 he shows the apostles engaged in the same debate. The final verses of this section show that Jesus refused to give his followers exclusive rights to the use of his name in casting out demons (9:49-50).

In the texts which we have seen in this lesson Luke has shown us Jesus as son of Mary, son of Adam, one of us and the best of us. He has also shown us Jesus as the Son of God come to proclaim the Kingdom of his Father and to renew God's People in such a way that they could continue his work. The role of Jesus which Luke has underlined is that of prophet, a prophet destined to suffer what prophets suffered before him. In his conflict against evil Jesus must not only suffer, but also die. His dying, however, will not be defeat but victory, for it will lead to his resurrection.

As the next lesson begins we see Jesus putting an end to his ministry in Galilee. He "sets his face to go to Jerusalem". The next lesson will be set in the context of this journey to Jerusalem. Luke will use this framework to give us most of his special material, that is, material found only in his Gospel.

## Chapter 3 Follow Me Luke 9:51 - 12:12)

" _Now when Jesus returned, the crowd welcomed him, for they were all waiting for him." Luke 8:40_

Psalm 103

This magnificent psalm of thanksgiving and praise is most appropriate to the Gospel according to Luke. God's care for his People and for all mankind, his forgiveness, his healing love, his compassion, are all expressed in this prayer. Psalm 103 is one of the many passages of the Old Testament which lead directly to the Good News proclaimed by Jesus.

Note: "Wisdom" means the art of living according to the will of God, Creator and Redeemer, is connected with the four basic relationships of human life--to God, to people, to material things and to time

The image Luke uses to give unity to this section of the Gospel is that of the journey to Jerusalem, The section begins with Jesus resolutely setting out for Jerusalem (9:51) and ends with his arrival in the outskirts of the Holy City (19:28). Throughout these chapters Luke reminds us that Jesus is travelling (9:57; 10.38; 13:22; 14:25; 17:11; 18:31, 35; 19:1). Luke has already informed us that Jerusalem is the place where Jesus will undergo his "exodus" (death and resurrection, 9:31). The journey to Jerusalem is the beginning of this "exodus". We learn later that in fact Jesus planned to arrive in Jerusalem for the Passover (22:14f).

A disciple of Jesus is one who follows Jesus to the cross (9:23f); hence the journey to Jerusalem becomes an image of discipleship: In these chapters Luke shows us Jesus imparting his wisdom to his followers and to those whom he invites to discipleship. Wisdom is the art of managing human fife properly. The wise person knows how to manage time and material things appropriately, knows how to deal with other people well, and knows how to make his relationship to God what it should be.

Luke tells us that Jesus knew both the place and the time for his "being taken up" (his death-resurrection-ascension); it would be in Jerusalem at the Passover. Jesus knew that the time had come to set out for Jerusalem. The first incident which Luke records teaches two important lessons on the "wisdom" of Jesus.

Reading Luke 9:51-56

There was hatred between Jews and Samaritans. The hostility had developed over many centuries (see Lesson 11, p. 30; Lesson 16, p. 8). Jesus does not share in this enmity: he sends messengers ahead to ask to be received by the Samaritans; when they refuse him, he utters no word of reproof. James and John who had seen Elijah with Jesus at the transfiguration 19:30) want the kind of vengeance practised by Elijah to fall upon the Samaritans (2 Kgs 1:10), Choosing a word used earlier for rebuking an unclean spirit (.9:42). Luke declares that Jesus " _rebuked_ " James and John. The lessons conveyed are the disciples are to love their enemies, and are to rid themselves of any desire for vengeance (6:27ff).

Luke then gives us three short teachings on discipleship: the first emphasizes that discipleship is a journey with no resting place on earth; the second and third insist that the call to follow Jesus is more urgent and more binding than any other obligation.

Reading Luke 9:57-62

" _I will follow you wherever you go_ ," The first man volunteers and his words indicate that he understands what discipleship means. Jesus affirms the man's attitude and removes any uncertainty there might be in his words: the life of Jesus is a journey without an earthly resting place. The second man is one whom Jesus calls but this man wants to be allowed to stay with his parents until they die. He wants to bury his father, one of the most sacred of duties; but even this duty must take second place to the call to follow Jesus. The third man agrees to follow Jesus, but first wants time to bid farewell to his family and friends. Jesus allows for no personal detours once a person has set out on the way of discipleship.

Luke continues the teaching on discipleship by recording an event which is found in no other Gospel. In 9:1 Luke wrote that Jesus sent the twelve apostles out with power and authority. Jesus is now shown sending out a large number of " _disciples_ ", followers who are not apostles, with instructions almost identical to the instructions given to the apostles. If we compare 9:1-6 on the mission of the Twelve and this passage (10:1-16) on the mission of the disciples we notice two important differences: 1- the apostles are sent " _with power and authority_ " (9:1); these words are not found in the sending out of the disciples. 2 - The disciples are sent to towns where Jesus himself intends to go later; no such restriction is placed on the apostles. By choosing and sending out disciples in addition to the apostles. Jesus is giving more structure to the People of God and pointing to the time after the resurrection when the apostles will call others besides themselves to share in their work (Acts 6ff).

Reading Luke 10:1-1f

Jesus displays great wisdom in the way he organizes his disciples and makes the best use of them in face of the enormous task ahead (see NUM 11:16ff). He identifies himself with his envoys (vs 16). He warns that the places which refuse to be converted will be called to judgment on the last day.

The return of these zealous labourers causes much rejoicing. Their work, like the work of Jesus, is a victory over Satan. Jesus uses vivid images to describe the ugly, poisonous " _strength of the enemy_ " 0(l19). He warns these enthusiastic co-workers not to boast over their power to cast out demons, but to rejoice over the reward they will receive in heaven.

Reading Luke 10:17-24

Filled with the Holy Spirit Jesus praises the Father for what has just happened: disciples without the years of study and training which rabbis usually gave their students have triumphed over Satan. What is more, these " _mere children_ " have shown that they know the greatest truth of all -they know God is their Father and they know Jesus is the Son of God. The saying in vs 22 will be dealt with more fully when it occurs in Matt 11:25-27, (Lesson 29) these simple disciples have seen and heard what all God's great servants of the past longed to know (vss 23-24).

Luke contrasts this scene with one in which a " _learned and clever_ " scribe attempts to confound Jesus. This learned student of the Law and the traditions of the elders cannot believe that anything could possibly be simple if it has to do with the will of God. He wants to show just how impractical, simplistic and unrefined the teaching of Jesus is. He agrees with Jesus on what is most important in the Law (love of God and of neighbour), but he is convinced that loving one's neighbour must involve many subtle distinctions on the identity of the neighbour. The clever lawyer is setting a trap for Jesus, but will be caught in it himself.

Reading Luke 10:25-37

Jesus chooses a Samaritan as the hero of the parable because Samaritans had the reputation of being ignorant of the Law and the teachings of the great rabbis and scribes. The Samaritan represents a man whose mind is not cluttered by a thousand nice distinctions about God and neighbour and whose heart, therefore, is tree to feel compassion instantly upon seeing the wounded man. (Luke writes that the man was " _half dead_ ".)

Priests and Levites incurred ritual impurity on touching a dead body. This impurity barred them from participation in worship at the Temple for a time (Lev 21:11; Ezek 44:25). In the parable the priest and levite are so bound by these rules that they do not even dare to come close to the man in the ditch in case he might be dead. Their behaviour illustrates how rules and regulations can kill the instinct for compassion which God places in every human heart.

Jesus refuses to define " _neighbour_ " Instead he describes a very neighbourly man; the neighbour thus becomes not the man in the ditch, but the Samaritan who loves; not the object of love but the subject loving. Jesus tells the proud and clever lawyer to behave as the Samaritan did. It goes without saying that disciples too should follow this example. The Samaritan offers the example of a man who obeys God's law without knowing much about it. Lest we draw false conclusions from this parable. Luke follows it with an incident which strikes a balance: while good actions should characterize the lives of disciples, nevertheless a disciple is not one who acts on instinct only, but one who listens to Jesus and learns from him.

Reading Luke 10:38-42

Martha welcomes Jesus and sets about to prepare what appears to be an elaborate meal. Mary sits at the feet of Jesus and listens to him. Good deeds such as Martha's cannot substitute for loving attention to his word. A disciple is one who both listens to the word of Jesus and acts on it (6:47; 8:21; 11:28). Jesus came to guide and to free the human instinct for compassion and service. " _The one thing necessary_ " is himself and his teaching. Without it human nature cannot be perfected. This passage also shows that Jesus, unlike the rabbis of his day, accepted women as full disciples; he did not restrict them to roles of service and support (8:1-3).

To further underline that discipleship is not all action, Luke now given us three passages on prayer. To listen to Jesus and to pray are the supreme duties in the life of the disciple. In the first passage (11:1-4) the disciples, having watched Jesus pray time and again, ask him to teach them how to pray as he does. The Lord then gives them his own prayer. It is not a list of petitions but a series of phrases expressing profound longing. Here in the fewest possible words Jesus opens his heart to his disciples.

Reading Luke 11:1-4

" _Father, may your name be held sacred_ " expresses the first and deepest concern of Jesus. This first line of the prayer does not refer to God in a general way, but to God as he revealed himself (his name) to his People, and as he reveals himself in Jesus, his son. Jesus' relationship to the Father is one into which he invites his followers (6:35). " _Your kingdom come_ " expresses the whole work of Jesus --- to create peace between mankind and God. For this Jesus is willing to lay down his life. Jesus invites his disciples to the same kind of dedication in the same cause (9:24f).

" _Give us day by day our daily bread_ " is worded like the prayer of a beggar who looks for food one day at a time. On the one hand it expresses Jesus' concern for earthly food for his disciples. On the other hand the humility of the prayer rules out any concession to greed and obsession with material things (see 12:29-32).

" _Forgive us our sins_ . . ." This part of the prayer does not ask that sin be eliminated, for that is impossible this side of heaven. What matters most in this life is that people receive and exercise the forgiveness which God offers through Jesus. It was for this forgiveness that he prayed on the cross (23:34). " _And do not put us to the test (trial)"._ The test to which no disciple wants to be subjected is the temptation to abandon Jesus and the hope he brings. This test can take various forms (eg. 4:1ff: 8:13), but two are especially dangerous: the temptation to abandon Jesus because of his way of suffering and the cross (22:40, 46), and the temptation which will come in the crises of the last days (see 18:8).

Luke adds two parables on prayer. The first recommends perseverance in prayer; the second gives assurance that prayers are answered.

Reading Luke 11:5-13

The first parable reminds us of the psalms with their invocation, " _wake up, Lord_ " (eg. Pss 7:6; 44:23; 59:5). The second parable teaches that God is our Father, and as Father he knows our real needs. Since our greatest need is not for food and drink, but for the power of God to give us strength and guidance, the best answer to prayer is the Holy Spirit, " _the gift of God most high_ " (11:13). Jesus assures his disciples that the Father will send the Holy Spirit to those who pray. The attitude of disciples portrayed in this parable is the attitude of a child looking to his father for his needs, and trusting that what he will receive from the Father will surpass what earthly fathers could ever give their children.

Luke continues his narrative (11:14-23) with an account of the dispute over Beelzebul (Satan) which we have already seen in Mark (see Lesson 21, p. 24). Jesus tells his accusers that he works by the power of God and is able to overthrow Satan. The opposition to Jesus is growing and the lines between disciples and non-disciples are being more sharply drawn. At this point in his ministry it is no longer " _'he who is not against us is for us_ "(9:50), _but who is not with me is against me_ ..." (11:23).

A short passage in which we are told that a person who has been freed of an unclean spirit is not thereby armed against failing into a worse form of possession. The emptiness created by the exorcism needs to be filled with the word of God and by action on behalf of the kingdom.

Reading Luke 11:24.26

Luke adds the saying of Jesus which teaches that the greatness of Mary, his mother, lies more in the fact that she believed the word of God (1:45) and acted on it, than in her physical motherhood.

Reading Luke 11:27-28

From the example of Mary who lived by faith without understanding all that God asked of her (2:19, 50, 51), we move to a crowd seeking spectacular signs which would make faith unnecessary. Jesus calls the crowd " _a wicked generation_ " because they are seeking the very thing which the devil asked of Jesus (4:9-13). This crowd is acting out the sin which is typical of the People of God: they want God to prove himself by striking demonstrations of power.

Reading Luke 11:29-32

The crowd wants confirmation of the messiahship of Jesus in such a way that faith in him will not be necessary. Jesus tells them that even pagans (Ninevites) turned to God on the basis of the singularly unspectacular sign of Jonah's presence and preaching. If pagans were converted by such a sign, the People of God can expect nothing greater than the person and message of Jesus. The Queen of the South, another pagan (1 Kgs 10:1-10), recognized the "sign" of Solomon's wisdom. The " _wicked generation_ " of Jesus' day had in him a sign greater than Jonah or Solomon; they will be judged more harshly than the pagans.

To prepare us for the passage on the Pharisees and scribes (11:37-54) Luke repeats the parable of the lamp (11:33-36; see 8:16), The Pharisees and scribes were held in honour by most of the people in Jesus' time. They appeared respectable in every way. They gave themselves no end of trouble to observe scrupulously all that they believed God asked of them through the Law and the traditions of their great teachers. God, however, does not judge on external behaviour. God judges on the basis of the light or darkness at the deepest level of the human soul. Jesus, the Son of God, judges in the same way; he sees beyond the external actions of the Pharisees and scribes and what he sees is not light but darkness.

Reading Luke 11:33 - 12:3

Luke and the tradition he used to compose his Gospel saw in the Pharisees something more than a historical group who opposed Jesus. To Luke and the tradition of the Church, the Pharisees represent false disciples. In this Gospel, therefore, the Pharisees argue vehemently with Jesus (11:54), but do not seek to kill him. In fact, like false disciples, they actually do not want Jesus to suffer and die (13:31; 19:39f). Luke shows us the Pharisees as people who wanted to make Jesus their disciple: they invite him to meals in their houses i7:36; 11:37; 14:1), follow him about and criticise his teaching (eg. 16:14f). Like false disciples they believe they are already virtuous and need no conversion, they look down on sinners; they love money; they seek to be honoured... What is even worse, the Pharisees make it hard to know the will of God and represent him after their own image as a close and stingy bookkeeper. They strive to have the will expressed in many clear, detailed rules and regulations, the observance of which makes their lives appear heroic; but all the while they overlook almsgiving, justice and loving obedience (11:42), the truly difficult but essential demands of God.

The scribes (11:45) have all the faults of the Pharisees. In public debate the two may join forces to attack Jesus (11:53), but the scribes are his deadly enemies, In Luke the scribes are experts in the Law of Moses who enjoy great power and influence. Luke often calls them "lawyers" (10:25; 11:45). Many of them belonged to the upper class, to the men who held control. These lawyers pretended to expound the will of God, but killed the true prophets who did teach it (11:47-51). Faithful to the example of their ancestors, they plot to kill Jesus, the greatest of the prophets (22:2). So together with the chief priests and elders they work to bring Jesus to his death (20:1, 19; 22:66). In Luke the Pharisees are not involved in these activities. In their last appearance in his Gospel, they are asking Jesus to silence his disciples in order to prevent trouble (19:39f). Thus it would seem that Luke's interest in the scribes is motivated by a concern for history, whereas his interest in the Pharisees is motivated by a pastoral concern -- they are examples of false discipleship. For the evangelist the scribes are something far worse than false disciples; they are false and treacherous leaders, plotting, like Judas, the total destruction of the Messiah (compare 12:41-48 with 22:45-47).

Luke concludes this section with the words of Jesus warning his disciples against the corrupting " _yeast_ " of the Pharisees (12:1-3). The external show of piety and devotion of the Pharisees can easily seduce the unwary. The day will come, however, when the truth about the Pharisees will be revealed. The next passage (12:4-12) is more serious. It is a warning about the persecution the disciples can expect at the hands of leaders such as the scribes. As the leaders of the People persecuted and killed prophets in the past, so will they persecute and kill true disciples in the future. The disciples are not to fear these men who can only kill the body; they are to have a holy reverential fear of God who has the power to send people to hell.

Reading Luke 12:4-12

Jesus assures his disciples that persecution and martyrdom are not signs that God thinks them worthless. Disciples are precious beyond words (vs 7). Disciples who are faithful will never lack his support; they will be filled with the power of God (Holy Spirit) when they are placed on trial (vss 11-12). The extraordinary behaviour of disciples will give such overwhelming evidence of the Holy Spirit at work, that all who reject this evidence and attribute it to evil will be committing the unforgivable sin against the Holy Spirit (vs 10; see 11:14ff).

## Chapter 4 Wisdom and Time (Luke 12:13 - 14:35)

The material Luke has gathered together in this section does not form a cohesive unit. The topics vary a great deal. In general we can say that Luke is continuing to give us the teaching of Jesus on the art of discipleship; that he is sharing his wisdom with his disciples, with Pharisees and with the crowds who follow him. It is important to take note of the different audiences; his message is not exactly the same for all. Luke shows us that like a wise teacher Jesus adapts his instruction to his hearers. In this section as in the previous one Jesus explains how to manage material things, how to treat other people, and how to serve God. In this section Luke adds another lesson of wisdom — the art of handling time.

Time and prosperity (12:13-34)

The setting for the next passage you will read is this: a large crowd has gathered; mingling with this crowd are the disciples a man in the crowd sees Jesus as a scribe, an expert in legal procedures and wants his help in settling a claim in a matter of inheritance. Jesus refuse to act as a scribe. .The man's request suggest one thing, avarice.

Reading Luke 12:13-21

Greed is the most common sin of mankind (4:1-4). The parable of the rich man with an unexpected bountiful harvest illustrates the saying in verse 15: " _a man's life is not guaranteed by wealth"_ To Jesus human life is destined for eternity (10:25-28). The rich man's view of life was limited to earth; he thought he could enjoy the fullness of life by eating, drinking and enjoying his wealth. Anyone who acts as though life were limited to time will lose all when time comes to an end. The person who does not put eternal life first will handle neither time nor money properly. Notice how the rich man's great crop was yielded " _by the land_ ", making clear that the man did not secure his abundant harvest by his own effort. If the man had kept in view life in the kingdom, he would have felt his obligation to share this excess wealth with those in need.

In the next passage Jesus addresses his disciples, not the crowd. What he has to say can only be properly understood in the light of the communities in which Jesus expected his disciples would live (see Acts 2:42-47). Jesus was not speaking to disciples as individuals living apart from others, having to depend entirely on their own resources. (All the verbs are in the second person plural.)

Reading Luke 12:22-34

For a community to pray for the bare necessities of life is quite acceptable (11:3), but for a community to set its heart on food, shelter and clothing is greed, When a community and all its members make their chief aim the kingdom of God they overcome greed. God will then see to it that they have enough of this world's goods. Giving money away makes a good antidote for the poison of avarice (12:33). Jesus, however, is not interested simply in having money given away; Jesus is interested in the heart of the disciples. One whose heart is set on earthly things will be greedy; one whose heart is set on heaven will be generous. Hope for eternal reward loosens the tight grip of avarice.

Hope and service (12:3548)

Jesus continues to speak and his subject is the way his disciples and apostles should handle the time between his resurrection and his return to glory at the end of time. The disciples are to see themselves as servants of a household (12:35-40); the apostles are to see themselves as stewards in charge of the servants (12:41-48), If the disciples or the apostles lose sight of the fact that time will come to an end, and that the day of judgment (the coming of the Son of Man) will see them called to account, they will abuse their authority which is a calling to serve others.

Reading Luke 12:35-48

When the apostles (vss 41-48) lose hope, that is, when they forget that they are standing in the place of the Master who is away but who will return any moment, their service will degenerate and they will become like the rich man (12:19): they will eat, drink and enjoy themselves and abuse those placed under their care. They will be judged very severely, more severely than the disciples, because more was entrusted to them (vss 47-48): Jesus will judge them as men with no faith (vs 46), because they will have behaved like pagan rulers (22:24-27, See 4:5-8).

Time and change (12:49 - 13:9)

Jesus knows full well that he has come to bring about profound changes. His work is a work of purification: as fire purifies ore and separates the metal from the dross, so the coming of Jesus causes separation and division,

Reading Luke 12:49-53

The work of Jesus is not to be quiet and peaceful in its effects, it is a fight against evil. Jesus is aware that he will himself be the first victim of the violence caused by his ministry. He knows the "baptism" (suffering and death) he is about to undergo, but he does not shy away from it.

Now Luke tells us that Jesus turns to the crowds (12:54), they have come to listen to Jesus, but they are acting like people who think they have an endless amount of time in which to decide whether to become disciples.

Reading Luke 12:54 - 13:9

Anyone who can tell the weather by looking at the sky or sensing the direction of the wind, when they meet Christ, ought to be able to tell that the time for decision has arrived. Putting off the decision to follow him will only increase the price they will have to pay on the Day of Judgment (12:57f). The call to discipleship is an offer of forgiveness; those who reject it wiII have to pay every last penny of debt (vs 59).

Newcomers to the crowd announce a piece of news: Pilate, the cruel Roman governor, massacred some Galilean pilgrims as they were offering sacrifices in the Temple (13:1). This and another disaster which took place in Jerusalem (13:4) are used by Jesus as images of the terrible disaster which awaits all who refuse to change their lives (13:5). In the little parable which follows (13:6-9) Jesus warns the crowds that they cannot be curious bystanders forever; there is a limit to the time of grace which is being offered to them. Even if the mercy of God is limitless, the time allowed to people on earth is not limitless. The call of Jesus cannot always be put off to another year.

The scene changes to a synagogue where, on a Sabbath. Jesus heals a crippled woman (13:10-17). Luke is the only evangelist to record this incident. The message is basically the same as the other Sabbath healings (see Lesson 21, pp. 19f). Luke reminds us that the common people rejoiced both at the healing and at the teaching which Jesus gave on that occasion (vs 17). Luke then adds two short sayings of Jesus on the humble beginnings of the kingdom here on earth. The beginning of the kingdom on earth may be very small, but the ending is the mighty kingdom of God in heaven (13:18-21).

**Towards Jerusalem (13:22-35** )

As Jesus continues on his way to Jerusalem he is questioned about the number of those who will be saved. Jesus refuses to answer the question. What he says that genuine discipleship is the only way of assuring entry into the kingdom. Being in the company of Jesus and hearing him preach is not enough, though many will try to make it enough.

Reading Luke 13:22-30

Jesus uses a great banquet as an image for the kingdom of heaven (vs 29). This feast will be attended by all of God's faithful servants from Abraham onwards, and by others from every corner of the earth. Belonging to God's People (" _those who are first_ "), or belonging to God's People renewed by Jesus (" _we ate and drank in your company_ ") will not guarantee entry to the banquet in heaven.

Jesus knows both the time and the place of his forthcoming ordeal. When he hears from some Pharisees that Herod, the one who had John the Baptist killed, intends to kill him as well, he is unmoved. He will continue his journey at the predetermined pace. He knows that he will not die in Galilee, where Herod has authority, and he also knows that Herod cannot kill before the time has arrived.

Reading Luke '13:31-35

Jesus is certain that his time has not come and must not come until he has arrived in Jerusalem. Jerusalem will reject Jesus as it rejected the prophets before him; even so Jesus longs to bring peace to the Holy City. He does not bewail the death that awaits him. It is the terrible fate that awaits Jerusalem in the future which draws forth his pity.

The feast in the kingdom (14:1-35)

Luke now develops a section around the image of the great banquet in the kingdom (13:29). Jesus is at a meal in the house of a prominent Pharisee on a Sabbath. He heals a man with dropsy. (For the significance of these Sabbath healings, see Lesson 21, pp. 19f.) Jesus watches how the guests behave as they choose their places at table. This is the occasion for a parable. On the surface Jesus seems to be teaching elementary etiquette, but if we look more closely we can see that this is a lesson on the banquet of the kingdom.

The feast in the kingdom can be attended by invitation only. Everyone who goes to the banquet goes as a guest. The places of honour at that meal are assigned by God alone; no one can lay claim to any place. The places of honour are by invitation too. So those who accept an invitation by becoming disciples should know they are receiving a free gift. Disciples ought to behave as persons who know that neither an invitation to the banquet nor a place of honour at it is anyone's by right.

The feast in the kingdom is a gift. No one can earn it. Confronted by this banquet all are poor beggars unable to pay God for his kindness. The proper behaviour on earth among those who want to be disciples should reflect this truth: amongst themselves they ought to show kindness to those who cannot repay, they ought to make friends with (invite to meals) those who cannot return their favours.

Reading Luke 14:12-14

The next parable at the meal is explicitly on invitation to the kingdom of heaven (vss 15f). Those present, and all those who actually heard Jesus teach, were the first to receive to the banquet. They have a limited time in which to respond. Most of the leading pharisees did not accept the invitation by becoming disciples. These and other important leaders are the subject of the first invitation in the parable(vss 17-20); Jesus found a more ready following among common people (vss 21- 22); the last invitation anticipates the mission to the Gentiles which will begin after the resurrection of Jesus yes 23-24).

Reading Luke 14:15-24

The invitation to the banquet in the kingdom is first an invitation to discipleship here. on earth. Many are happy to receive the invitation to the kingdom, but not so happy about discipleship. Many will take seriously the call to the banquet, but- not the call to follow Jesus. The great crowds which accompany Jesus on his way (14:25) are following him with doubtful seriousness. Jesus is not confident that these multitudes will follow him " _to Jerusalem_ ", to the end of the journey. This is why he challenges them with statements and parables on the cost of discipleship and of following in his steps to the end.

Note: Jesus asks his disciples to love ail people, even their enemies (6:27ff), It follows that Jesus expects his disciples to obey the commandment of God which requires them to honour their parents (18:20). Love and honour for one's parents, family and spouse, does not mean that parents, family and spouse are to be given the absolute obedience which only God can demand. In verse 26, as in 16:13, " _hate_ " and " _love_ " have to do with this absolute obedience. To love in this sense is to make the person or thing loved one's final authority in life. To hate one's parents, spouse and family, is to refuse to make these one's final authority, the persons to whom obedience is due in all cases. " _Hate_ " in this sense has nothing to do with despising or neglecting one's closest relatives; " _hate_ " means that these are not to be obeyed as though they were God. Only God can claim absolute loyalty and obedience; this is what love in the fullest sense really means. By using such strong language Jesus is deliberately seeking to shock and disturb his unthinking followers into realizing how serious a matter discipleship is. The call to discipleship is a call from God which demands absolute obedience. Neither parents, spouse, family or money are to hold one back. If necessary, one is even to disobey (hate) one's own bodily needs in order to obey (love) Jesus.

Reading 14:25-35

The great crowds who are accompanying Jesus on his way to Jerusalem need to be reminded of the seriousness of what they are doing. They need to understand that this man does not see himself as one more rabbi, one more teacher with a large following; in and through him the call of God is being given. If disciples do not sense the "absolute" in the call of Jesus, they will not yield themselves completely. And total obedience could involve laying down their lives, as Jesus himself at the end of the journey to Jerusalem will lay down his life. Many disciples start out on the Christian journey readily enough, but they become " _choked by the worries and riches and pleasures of life_ " and wither away (8:14; see 6:24-26). They are like the tower-builder who never finished his project because he did not calculate the true cost of his undertaking. As there is nothing more useless than salt that has lost its taste, so there is nothing more to be pitied than disciples who have lost their sense of obedience to the demands of discipleship (vss 34-35).

## Chapter 5 On Mercy and riches (Luke 15:1- 19:28)

This section of the Gospel according to Luke contains two carefully constructed units (chs. 15 and 16) and a collection of sayings and deeds of Jesus (17:1 - 19:28). Chapter 15 is a revelation of God and, by implication, on the God-like behaviour Jesus expects of his disciples. Chapter 16 is entirely on the subject of money in relation to eternal life. The remainder of this section contains a variety of sayings and deeds of Jesus, some already seen in Mark, some we will see in Matthew. Our commentary on this part (17:1 - 19:28) will concentrate on what is found only in Luke.

Rejoicing in the kingdom (15:1-32)

Luke gives us the setting for the three parables of this chapter: the Pharisees and scribes object to the fact that Jesus welcomes sinners and eats with them (15:1-3). Jesus gives his critics three of the most beautiful stories in the Gospel. Their message is clear: the behaviour of Jesus is the behaviour of God. God does not want the " _death_ "' of a sinner (Ezek 18:23); he rejoices when one is saved. This is teaching of the first two parables (15 - 4-10). The behaviour of the shepherd and of the woman are images of how God behaves. These two stories emphasize how God searches for what he has lost. In the third parable the son finds his way back home; but in all three there is a great celebration.

Reading Luke 15:1-32

These parables can each be read at three levels:

— The Pharisees at the time of Jesus were devout, religious people seeking, according to their lights, the will of God. They were serious people serving a serious God, They knew God to be strict and demanding, just in meting out reward and punishment. There was little room for mercy and therefore little room for rejoicing in their lives, because they saw little mercy and no merriment in heaven. They could not dance when Jesus " _played pipes_ " for them. (7:31-35). Their relationship to God came close to being " _strictly business_ "; sober and joyless. So they resented the happy times Jesus spent with persons known as sinners. The meals which Jesus had with Pharisees (eg. 7:36ff; 14:1(f) never seem to have been enjoyable events. The Pharisees and scribes behaved as though they were earning eternal life by their scrupulous virtue. What they do not seem to have realized is that eternal life meant life with God forever that in inviting mankind into the kingdom God was inviting mankind to himself. Eternal life is God's gift of himself; and no one can earn God. Before so great a gift even the most virtuous stand as beggars. The conversation between the older son and his father in the parable (vss 28-32) expresses the dialogue between the Pharisees and Jesus. In these lines we see the gentle love of Jesus for the Pharisees. Elsewhere in Luke his love is expressed more sternly (11:37-44).

— At a second level of meaning these parables refer to the reception of Gentiles into the People of God (the Church) after the resurrection of Jesus. Many of the Jewish-Christians had been Pharisees and brought some of their attitudes into the renewed People of God. They found it very difficult to accept Gentiles who had never observed the Law, never undergone all the strict demands of Pharisaic tradition, and yet were being freely received into life with them in the Church.

\----- The third level of meaning is more immediately applicable to the situation of every community. Just before giving us these three parables Luke set down the words of Jesus about disciples who had become like salt which had lost its taste and was not fit even for the manure heap (14:34f). Jesus knew that there would be disciples in the future, who, like the prodigal son, would be spiritually strangled by riches and pleasures (8:14f). What was to be the attitude of brothers and sisters in the community towards those disciples who had strayed away and those who had "died"? The lost son of the Father in heaven is always a lost brother to the community on earth. No effort should be spared to find such a brother, no limit placed on the rejoicing when he " _comes to life_ "(15:32).

The Tents of Eternity (16:1-31)

Luke gives us more of our Lord's teaching on the use of the goods of the earth than any other evangelist; there is hardly a page on which he has not recorded some direct or indirect reference to money, riches or poverty. The whole of chapter 16 is devoted to the subject. Why such an emphasis? Probably because Luke himself was a Gentile writing for Gentiles. The popular Greek culture of his day tended to view religion as a spiritual experience giving access to the world of the supernatural. This had little or no room for earthly matters such as money, property, food and shelter. it was the soul that mattered, not material things. Since.the human body is material they considered it inferior, something to be tolerated until the precious soul held captive in the body could be set free. This mentality saw religion as serving the soul; the highest forms of religion therefore would concentrate on the " _pure_ " and important realities of the spirit, not the " _tainted_ " and "little" matters of this world, such as money.

This was in sharp contrast to the Jewish outlook on religion... As a thoroughgoing Jew, Jesus saw the life of faith as having to do with all of reality... Religion had as much to do with matter as it did with spirit. in fact the two could not be separated at all, either in this life or the next. Just as eternal life was to be lived in the risen human body, so the life of faith on earth was to be concerned with human bodily needs. Food, clothing, shelter, riches, poverty, the human body were proper subjects for the purest form of religion. This was the message of God coming through the Law and through the Prophets.

Greek culture, however, had also People of God. Those living among the Gentiles were more influenced by ii, bet even those in Palestine had begun to absorb the Greek attitude toward religion, Our Lord had to insist again and again on the teaching of the Old Testament with its emphasis on earthly realities. Our evangelist follows his approach. Furthermore the Gentiles generally were not familiar with the Old Testament and therefore needed to have its message brought home to them as forcefully as possible. These, we believe, are the main reasons why Luke underlines Jesus' message on the goods of the earth. Before beginning chapter 16, therefore, it might be useful to review briefly what has already been said on this subject in the Gospel, and to indicate what Luke's final statements on the goods of the earth will be in the Acts of the Apostles,

". . .we are going to have a feast, a celebration. . ,because this son of mine was dead and has come back to life;" Luke 15:23

John the Baptist, spokesman for the Law and the Prophets, preached that repentance must show itself in the proper use of money, and property. He urges justice and generosity (3:10-14). Jesus confirms this message and perfects it. Born in a manger, raised in a poor family, our Lord prepares for his public life by overcoming the satanic temptation to greed (4:1ff). He begins his ministry by declaring that he has come to bring good news to the poor and to fulfill the Year of Jubilee (416-22). Without money of his own, he humbly accepts support from his followers (8:1-3), but he will not allow a crowd of listeners to go home hungry (9:10-17). It is not only the sorrow but the destitution of the widow who lost her only son which moves him (7:11ff).

Jesus teaches his disciples that they are to be like prophets in the world, a role requiring a willingness to be poor, sorrowful and even rejected. By their lives they are to proclaim that food, shelter and clothing are not the ultimate goals of life (6:20-26; 12:22-32). If they set their hearts on the kingdom their daily bread will be provided by the Father who knows their needs (11; 3; 12:30ff). Jesus taught the crowds that avarice and the search for the comforts of life lead to destruction (12:13-21). He recommends giving money away to the poor as a good antidote to greed (12:33f). He warned that discipleship could be lost by the worries required to become rich (8:14). To a crowd of casual followers he gave the stern reminder that possession could turn disciples into useless salt fit only to be thrown out (14:33f).

lt is in the Acts of the Apostles which Luke also wrote that we see clearly where all this leads, The teaching of \Jesus is not a new set of rules to be refined by distinctions and then put into practice by a great act of willpower, The teaching of Jesus is good news which can only be lived by the power of the Holy Spirit, It is after the outpouring of the Spirit at Pentecost that we see the new-born community of disciples happily sharing all their property. By the power of the Spirit the disciples accomplish among themselves what the Law could recommend but never bring about: " _There were no poor among them_ " (Acts 4:34; see Deut 15:4). It is here we see clearly that Jesus never intended to create poverty but to eliminate it. It will never be overcome however, unless greed is overcome, and greed will not be overcome unless hope of eternal life is strong, and hope in life with God will not grow strong except by the power of the Spirit which makes the goal of human life real to disciples. But we should be on guard: while poverty is to be eliminated it is not to be eliminated at any cost. Eternal life is too high a price to pay for the necessities of this earthly life.

And so to chapter 16, whose subject is money and eternal life.

The first parable (16:1-8) is intended to demonstrate cleverness, not virtue it describes the ingenious scheme by which a dishonest steward succeeded in making his future on earth secure. A steward (manager) was a man in full charge of his master's financial affairs; he could act with all the authority of his master without consulting him on every decision he made. He was, of course, accountable to his master. The steward's dishonesty is described in the first verses: he squandered his master's goods. Because he is guilty the steward does not defend himself. His master gives him some time to draw up an account of his stewardship before dismissing him. What follows (vss 3-7) describes the shrewd tactics by which the steward assures his own future welfare.

Reading Luke 16:1-8

As a steward the man is ruined. He is not capable or manual labour and he is too proud to beg. Since the master has given him time to put order into the accounts, the steward still enjoys authority. Using this authority for the last time, he greatly reduces what debtors owe his master. By reducing their debts, he indebts them to him. (The Greek used indicates that the steward called in "each and every" one of his master's debtors.) What is strange about the parable is that the master becomes aware of what the steward did, but does not seem to have resented it. He actually congratulates him. Some scholars maintain that the master was in fact helpless. This is how they explain the "cleverness" of the steward: the Law forbade interest on loans to fellow Israelites (Exod 22:24f), but some people managed to charge interest, even as high as a hundred percent, by using a number of subtle manoeuvres which made the interest-taking appear legal. According to these scholars, what the steward did was to cancel this illegal interest. The master could not bring the steward to court because he himself would then have to admit a crime. If these are the facts of the case the master could do nothing but dismiss his servant with the grudging acknowledgement that his own manager had outwitted him.

Whatever the trick he used, the point of the parable is that a dishonest steward, crafty in looking after himself when his future looked bleak, has something to teach the People of God the _"children of this world_ " know how to with deal with each other in order to provide for their earthly needs. Jesus says that he only wishes, his disciples, " _the children of light_ ", would be as clever in dealing with each other in order to secure eternal life.

The trouble with the " _children of light_ " is this: they can see that pure and important matters of the spirit such as faith and prayer, are directly related to eternal life, hut they cannot so readily see that the proper use of such a base (tainted, filthy) and small thing as money has anything to do with eternal life. Though money may often be "tainted" and is a "little" thing, it must still be used properly if a disciple is to reach God. Those who think and act as though money did not matter at all are likely to love it and hoard it.

Reading: Luke 16:9-13

In the passage you have just read, and in the remainder of this chapter, it is assumed that riches are a formidable obstacle to discipleship and therefore to eternal life (see 18:24-27), it is also assumed that access to eternal life will be much easier for the economically poor than for the rich. The eternal future of every rich disciple is as threatened as was the earthly future of the crafty steward in the parable. Just as the steward made friends for himself in order to make his earthly welfare secure, so disciples with wealth are to make friends with their money in order to have grateful supporters in heaven to plead for them. The rich disciple is to give to the poor (12:33f), making friends of them (see 14:13). Since the whole chapter is addressed to disciples, it is telling us that disciples who are well off will save themselves by supporting those who are not. The rich can escape the state described as woeful (6:24- 26) by coming to the aid of the _"blessed_ " poor (6:20-24).

Disciples who cannot be trusted with such a "little thing" as money, cannot be trusted with anything greater. If they cannot handle properly a tainted thing such as money, they will not be able to manage anything of real value (vs 11). If they cannot be relied upon to dispose properly of something material which is outside of themselves (money), they will not be reliable managers of their spiritual, inner life (vs 12).

Note: The next verses (14-18) pose problems of interpretation. The problems centre around verse 18 on marriage; in a chapter devoted entirely to the subject of money. This sudden prohibition of remarriage. after divorce seems out of place. The interpretation we offer is the best available; it offers an explanation for this line in the context of chapter 16.

Verses 14 to 18 actually form a continuous argument of which the line on marriage is the climax. The entire chapter is addressed to disciples; if Luke introduces the Pharisees in verse 14 it is only as spokesmen for false disciples. They deride the teaching of Jesus on the proper use of money because they love money. False disciples like to pass themselves off as virtuous, as followers of Jesus fit for the kingdom, but they (like the Pharisees) do not even live up to the demands of the Law and the Prophets which John the Baptist preached (3:10-14; 7:29-30). Because they assert the kingdom of heaven to be theirs without having to follow the dictates of the Law and the Prophets, they are forcing their way into the kingdom, doing violence to the plan of God. According to the mind of God no item in the Law (or the Prophets) could be totally ignored; every detail was to find fulfilment in some way (vs 17). The false disciples behave as though the demands of the Good News preached by Jesus were less severe than the demands of the Law. It is to dispel this illusion that we are given marriage as a revealing example: where the Law allowed remarriage after divorce the Gospel does not. In like manner, where the Law laid down counsel and commands about wealth and property, which were difficult enough, the Gospel asks for a much higher degree of detachment.

Reading Luke 16:14-18

The closing parable in this chapter illustrates vividly that eternal life for rich disciples depends on their sharing with the poor. The rich man in the parable goes to the flames of hell because he did not exercise the justice and generosity which the Law and the Prophets required. Lazarus goes straight to " _the bosom of Abraham_ " (kingdom of God, eternal life).

Note: So powerful, even awe-inspiring, is the great parable with its images of final judgement, eternal reward and punishment; and so often have we had it read aloud to us in church, in isolation, without the rest of the chapter, that we may mistake its chief purpose. It is not primarily a lesson about the Last Things and the life to come, and the need of a living faith. It is a lesson about how to manage one's affairs in this life,

Reading Luke 16:19-31

Had the rich man followed the Law and the Prophets by giving financial assistance to the poor, he would have obtained friends in heaven to plead for him; but since he did nothing to alleviate the misery of Lazarus, an unbridgeable gap stands between him in the place of torment and Lazarus in the bosom of Abraham. Lazarus could not intercede for him. The closing line of this parable is a summary of vss 14-30: " _If they will not listen to Moses and the Prophets they will not be convinced even if someone should rise from the dead_." For Christian readers this saying is meant to imply that if they will not follow the lesser demands of the Old Testament on the authority of Moses and the Prophets, they will certainly not accept the greater demands of the Gospel on the authority of Jesus, risen from the dead.

"The Pharisees, who loved money, heard all this and laughed at him." Luke 16:14

We have on done our duty9:27)

In this section we find a collection of teachings mixed in with some incidents which, taken together, do not make a strongly unified whole, such as we saw in chapters 15 and 16. The section begins with a short series of teachings related to life in the community of disciples (17:1-10).

In 17:7-10 Luke presents a short parable which makes the point that however faithful and generous disciples may be in living out the Gospel, they are still only doing their duty. The reward of eternal life is so great that not even the most arduous devotion can be seen as meriting special consideration.

Reading Luke 17:710

Disciples who seriously and wholeheartedly follow Jesus can easily be tempted to think that they merit special treatment from the community and from God. Humility dictates that even the most perfect service of the Gospel be seen as " _only our duty_ ". Duty, however, is not to be reduced to a scrupulous observance of rules. This was the way of the Pharisees. Service is always a joyful and grateful acknowledgement of God's mercy, as the following story of the ten lepers shows.

Reading Luke 17:11-19

The ten lepers, nine of whom were Jewish while one was a Samaritan, were banded together by their sickness, but divided by their cure. The nine Jewish lepers are like the priest and the Levite in the story of the Good Samaritan (10:31f): they are so concerned about fidelity to the rules and regulations of the Law that they have lost the ability to respond to the far deeper need to give thanks. Undistracted by regulations and not wanting to have anything to do with Jewish priests, the Samaritan does the natural thing — he turns back to thank his healer. The nine other lepers could have done the same, and still have carried out the rules of the Law (Lev 14), but they did not. A false sense of duty completely replaced gratitude.

Luke proceeds with a series of sayings on the final coming of the kingdom of God (17:20-37). Jesus teaches that the final coming will be sudden. There will be no warning signs except those visible in the present arrival of the kingdom, the ministry of Jesus, the Son of Man, If people cannot see that the kingdom of God is already present in the work of Jesus (and of his disciples later), then they will not be prepared for the final coming. That coming ushered in by the Son of Man himself will be both sudden and unmistakably clear. It will be a time of judgment, a judgment holding many surprises: people who seem to have been living exactly similar lives will be revealed as quite different in fact (vss 34-35).

Luke places here an important teaching on prayer (18:1-8). Jesus urges continual prayer, stressing that prayers are not always quickly answered. In the last analysis all of the disciples' petitions can be reduced to a prayer for the final coming of the Son of Man when all things will finally be put right (11:2). The return of Christ in glory is the only complete answer to prayer.

Reading Luke 18:1-8

This type of prayer requires faith. Perseverance in faith is the real test of the disciples since there is no way of knowing when the Son of Man will come (vs 8).

Continuing his theme. Luke gives us the parable of the two men at prayer. The prayer of one expresses self-satisfaction before God, the prayer of the other humbly begs God's mercy. The first man measures himself against other people and is pleased with the result; the second measures himself against God before whose holiness all are sinners.

Reading Luke 18:9-14

Once again Luke's concern with the Pharisee is not motivated by the conduct of the historical Pharisees, but by the fact that the attitude of the Pharisee is one which disciples are most apt to develop (compare 17:7-10). Readers of this parable may easily play the Pharisee by seeing themselves in the publican (tax collector),

At this point Luke rejoins Mark's narrative and follows it fairly closely (Mark 10; 13-52; see Lesson 22). The passage about the little children (18:15-17) follows upon the. Line _"he who humbles himself will be exalted_ " the child, like the tax collector –has nothing to his credit. The next episode (18:18-23) shows us an important man who has a great to his credit: he belongs to a respected family, has followed the commandments and is very wealthy. He longs for assurance that he will attain eternal life; Jesus offers him the guarantee he seeks by asking him to give his wealth away to the poor and become a disciple. This is too much for him; He is hoping for a way to eternal life which will still allow him to enjoy all that this life can give. He would have agreed to become a disciple if permitted to be a false one (6:24-26).

Jesus repeats basically what he said in the " _woes_ ", but in other terms: it is practically impossible for the wealthy to enter the kingdom of God (18:24-27). Peter, speaking for the disciples, asks what they can expect, since they have left everything to follow Jesus (5:11, 28). Jesus assures them that they will find even in this life more than ample reward for what they have left, and, what is most important, they will find eternal life — the life the rich man was seeking (18:28-30);

Now comes the third and final prediction of the passion, death and resurrection of Jesus; this time in much more detail (18:21-34) Luke again underlines the fact that the Twelve, to whom he was speaking, did not really understand what Jesus was talking about. He goes on to the healing of the blind man of Jericho (18:35-43); Corning as it does after the statement that the Twelve could not understand it could be that this healing has symbolic meaning. The sight which the man receives points ahead to the understanding which the leaders will receive after the resurrection of Jesus.

Luke now narrates another encounter between Jesus and a rich man. The first man (18:18-23) was a member of a prominent and respected family; he was scrupulously faithful to the Law and was searching for eternal life, The second man is Zacchaeus, a leader among the despised tax collectors, known by the people as a sinner. Many tax collectors sought out the company of Jesus (15:1), but Zacchaeus would have been satisfied just to see him. He is one of the lost sons of Abraham whom the Good Shepherd must seek out and save. Jesus finds him, and Zacchaeus is overjoyed (19:6). So happy is he at being "found" by Jesus, that he spontaneously does what

Jesus would have asked of hint: promises to give had his wealth to the poor, and to repay fourfold those he has cheated... After all this he would have little, if anything, left. When asked to give all to the poor the first rich man went away downhearted because he could not part with his wealth. On seeing him leave. Jesus had said that it was impossible for the rich to be saved, except by a miracle of God's power (18:24- 27). Zacchaeus' conversion is one of these miracles.

Reading Luke 19:1-10

_'If I have cheated anyone_. ." is an indirect way of admitting his well-known crimes (vss 6-8). The particular sin he refers to is one which tax collectors practised as a matter of course. The Greek word used means _"obtaining money by use of force_ "; we would call it blackmail. Zacchaeus is admitting using armed men, possibly soldiers; in order to extort more taxes from people than the Romans demanded. It was with this extra revenue that he made himself very rich. The first wealthy man came to Jesus convinced of his own virtue like the Pharisee in the parable on prayer (18:914); Zacchaeus; like the publican (tax collector) of the same parable, knew himself to be a sinner in need of God's mercy, When Jesus singles him out to be his host. Zacchaeus knows he has found mercy and forgiveness. Jesus could say with assurance: " _Today salvation has come to this house_ ",

Luke ends this section of the Gospel with a complex parable (19:11 -27). It develops two interwoven themes: the consequences which follow upon the rejection of Jesus as Lord and king, and, the diligent work which the disciples must do as they await the return of Christ in glory. The two themes are set against the background of the last judgment. Two groups therefore are being placed on trial in the last judgment: those who had been invited to submit to the kingship of Jesus but refused (this applies not only to Jews but to all who have heard the Gospel and refused it), and those who became disciples by accepting him. The disciples will he tried on the basis of the effort which they put into living out their calling.

Reading Luke 19:11-28

Luke brings the journey narrative to an end with Jesus near Jerusalem and the people expecting the final coming of the kingdom at that very moment (19:11). By placing the parable of the pounds here. Luke focuses our attention on the ultimate future, beyond the death and resurrection, when Jesus, the Son of Man and king, will return to judge both those who accepted and those who rejected him.

## Chapter 6 The Prophet (19:28. 21:38)

Psalm 86

This prayer is a lament, but one full of hope in God's love. It should be read as the prayer of Jesus as he approaches his passion and death. It expresses his conviction that even in his agony he is loved by his Father (vss 12-13) and will not be abandon end by him.

With this chapter we come to the event towards which the entire Gospel has been directed - the death and resurrection of Jesus. To make your study of these chapters more enriching it might be helpful for you to recognize one feature of Luke's presentation of the meaning of the cross and exaltation of Jesus. Luke views the death and resurrection as one movement, a movement from death to life. For our evangelist salvation is accomplished by one event which begins on the cross and ends with the ascension of the risen Lord. Luke therefore will not give a meaning to the death of Jesus which can in any way be separated from the resurrection, and the meaning which he gives to the resurrection is inseparable from the cross. That is why he can refer to the death and resurrection by a single word -the " _exodus_ " or the _"raising up_ " (9:31, 51) of Jesus. That is also why he will remind us of the resurrection when he writes of the death, and why he will keep the death of Jesus in view when he narrates the appearances of the risen Lord: Jesus crucified announces his entry into paradise (23:43); the risen Lord shows the wounds on his hands and feet (24:39). Luke of course knows that Jesus died on one day and was seen to have been raised from the dead three days later, yet he writes in such a way that the two are held together.

The first part of this chapter will consider the ministry in Jerusalem (19:28 • 21:38). We will approach this section in the light of Jesus as prophet. The second section is concerned with the Last Supper and the crucifixion (22:1 - 23:56). Here we will focus on the death-resurrection as the "new exodus" and "new covenant". The third part (24:1-53) deals with the resurrection and its principal effects.

Note: With few exceptions the passages found in this section are also in Mark. See Lesson 23, pp. 2-12.

The last chapter began with Jesus setting " _his face towards Jerusalem_ " (9:51); this one begins with Jesus making his final approach to the Holy City. Jerusalem, the place God chose to " _give his name a home_ " (Deut 16:6), was an extraordinarily beautiful city at the time of Jesus. Herod the Great had thoroughly renovated and ex pended the Temple, improved its walls, making it one of the most striking cities of the Near East. It was also the dwelling place of the leaders of the People of God, the chief priests, the elders and scribes who made up the Sanhedrin (the Council), the supreme authority over the internal affairs of the nation. There too Pilate, the representative of the might of Rome, had a residence. In Jerusalem one meets God and earthly power. Jesus, the prophet, knew that coming to this city meant coming to his death. Zion had killed God's messengers before and she would do it again (13:34f). In the days following his arrival Jesus will experience the destructive force of human authority and the life-giving power of God.

Jesus was accompanied on his way to Jerusalem by a band of disciples. These followers celebrate the last stage of the journey with enthusiasm (19:28-38). Luke points out that their joyful praise is based on the many mighty deeds of power they witnessed on their way (19:37). We learn later that many of them expected even greater displays of power now that they were in Jerusalem (24:18-24). These were about to be shocked, scandalized, by the helplessness of their leader. They had not yet understood in their hearts what Jesus had taught them about his mission and the things which would happen in Jerusalem (eg. 9:22, 44-45). The disciples nevertheless are dedicated to Jesus; their hope is not perfect, but they are with him. We should note here that the disciples seem to form a definite group, we might even say a community. They include the Twelve as leaders, the seventy-two disciples who had a special mission, a number of women, and several others. They seem to have a strong sense of identity. Later we will see them refer to each other as "us", "our group" (eg. 24:22).

The Pharisees too seem to have followed Jesus to Jerusalem. They are present, but do not take part in the cheers and praises of the disciples as Jesus approaches the city. They had, however, been associated with Jesus on his journey, they ate with him, discussed with him and he taught them (eg. 14:1ff). At this point, however, they disassociate themselves from the disciples. Using a title which indicates that they see him only as a rabbi (" _master_ ") they tell him to silence "your" disciples (19:39). Their demand seems motivated by a desire to avoid trouble both for him and for themselves. They want no part in the violence they rightly expect will result from the activity of Jesus and his disciples. They have followed Jesus this far, but no further. Luke mentions them no more in the Gospel.

" _Would that even today you (Jerusalem) knew the things that make for peace •"Luke 19:42 even today you (Jerusalem)_

Reading: Luke 19:28-44

In spite of their harsh oracles of destruction, the prophets never disowned their peon plea. Without exception they loved their compatriots and dedicated themselves to their good. Jesus too loves the city which stands for all that his people were and all they are called to become. If he predicts her destruction, it is as one who wants with all his heart to bring her peace. But for reasons unknown to man, God has allowed his message of peace to be hidden from her eyes (vs 42). And so, she will be destroyed in the near future as she was razed to the ground before (see Lesson 13, pp. 2-6). and she will bring down with her the great house of worship.

Luke gives us a very brief account of the cleansing of the Temple (19:45-46). What Jesus does is like the symbolic actions of the prophets by which the word of God was vividly and visibly portrayed (eg. Jer 13:1-14; 19:10f). The daring action of Jesus prophesies a new era, one in which prayer - the essential purpose of the Temple - will be preserved without the building. This action, along with his public lament over the future downfall of the city and the noisy procession, bring out the highest authorities, the members of the Sanhedrin. They question Jesus on his authority. Jesus refuses to answer their hypocritical question; but in the parable which follows this encounter he makes clear that his authority is that of the beloved Son of God.

Reading: Luke 19:45 •20:19

The three groups mentioned in verse 47, the chief priests, the scribes and the leading citizens, are those who make up the great Council, the supreme authority within the People. These men are out to arrest Jesus and do away with him, but the common people " _cling to him attentively_ " (literally vs 48 says, " _hung upon him listening_ "). Jesus is aware of the evil intent of the leaders; his parable reviews the history of their reception of prophets. If the leaders dared to mistreat lesser prophets, they will not hesitate to kill one who is a much greater threat to them. Because he is the beloved Son of God (20:13), Jesus is the final prophet, God's last envoy; if the leaders of God's People refuse him not only will their leadership be taken away and given to new leaders (20:16), but they themselves will be destroyed in the process (20:16, 18). The point is not lost on the chief priests and other dignitaries; they are almost frantic in their desire to kill him (vs 19).

The Sanhedrin had authority over matters of a religious nature, but they did not have the right to execute a person they found guilty of a capital offense, such as blasphemy against God. The Romans reserved that right to themselves. So the leaders hope to get Jesus to commit a crime against the Romans which would be punishable by death. If they could trap Jesus into saying he opposed the paying of taxes to Rome, he would then be guilty of rebellion, a crime punished by crucifixion. There was an additional advantage to the taxation question: if Jesus clearly favoured paying taxes to Rome, he would lose the massive support he had with the common people. Either way the leaders would win. Jesus sees through their trick, and his answer leaves them tongue-tied.

Reading: Luke 20:20•26

The prominent citizens of Jerusalem cooperated with the Romans; many held their positions by Roman appointment. The Romans amply rewarded their friends. The coins which were used by them were stamped with the image of Caesar, clearly in dictating their owner. These, Jesus declares, should be given back to Caesar. This statement is deliberately intended to confound his enemies: on the one hand it clear lee says that Caesar has a right to what belongs to him; on the other hand it implies that those who benefit from Roman rule should extricate themselves from that domination by giving back what they have received. What matters most in life, however, is not the claim which Rome has on a person, but the claim of God. The whole person belongs to God, and God asks for total self-gift; to love God with all one's strength is the great commandment. The implication is that the leaders belong more to Caesar than to God; they should give themselves back to the Lord. The agents who posed the question are struck dumb by Jesus' reply (vs 26).

Luke now introduces a group he has not mentioned before, the Sadducees. These, like the Pharisees, stand for a certain interpretation of religion. The Pharisees believe end that God had spoken through Moses, and that he continued to make his will know through the prophets and through all of the other writings of the Old Test mint. In fact, the Pharisees held that God continued to guide his People through great teachers whose wisdom had not yet been written in books. Putting it simply the Pharisees believed that God was always guiding his People; revelation for them was continuous. The Sadducees, however, believed that God had spoken through Moses, but through no one else. To them, revelation had ceased with the death of Moses. They therefore held only the five books of Moses (the Pentateuch) as sacred and inspired. Anything which could not be proven from the first five books of the Law of Moses was not to be taken seriously. As a result, the Pharisees held and taught truths which had been revealed after the books of Moses, but the Sadducees rejected these truths. A truth such as the resurrection of the body, contained in a book writ ten long after Moses (see Dan 12:1-4), was rejected by the Sadducees, but accepted by the Pharisees. Without in any way giving approval to everything taught by the Pharisees, Jesus, in the next passage, clearly accepts their view on the resurrection of the body.

Reading: Luke 20:27•40

Jesus teaches that the resurrection brings one into a totally new existence, a par titivation in the life of heaven. He goes further than the Pharisees in saying that the resurrection brings those who are worthy into the life of God's family, " _they are sons of God_ " (vs 36). Using references from the Books of Moses, Jesus argues that God is a living God, and therefore, the God of the living: to God all (the saints) are in fact alive (vs 38). Belief in the resurrection of the body became common ground for Pharisees and Christians (see Acts 23:6-8). It was not too difficult for Pharisees to come to believe in the resurrection of Jesus, but practically impossible for Sad dukes. The Sadducees belonged to the upper classes, especially in Jerusalem. They had no sympathy for what they considered the lower-class, unsophisticated teaching of the Pharisees and Jesus. In the Acts of the Apostles we shall see that the Sad dukes were mainly responsible for persecuting the disciples of Jesus (eg. Acts 4:1f; 5:17ff).

After dealing with the Sadducees, Jesus turns his attention to the scribes, the profess signal scholars, interpreters of the Word of God. Jesus questions their understanding of the Messiah. They held that he would be a descendant of king David, but Jesus demonstrates (using the kind of argument which the scribes would use) that the Messiah is in fact much more than son of David, since in the psalm David calls the Messiah " _Lord_ ".

Reading: Luke 20:41 • 21:4

To Jesus, the title " _son of David_ " is true, but quite inadequate for the Messiah. He is, of course, speaking of himself. In front of a crowd Jesus openly accuses the scribes of their hypocrisy and injustices. He warns against being misled by these pompous scholars. In contrast to the pretentious behaviour of the scribes, we are given a poor woman's simple act of charity (21:1-4). Perhaps Luke is suggesting that this widow is one of the victims of the scribes (20:47).

The next section contains prophecies of the future (21:5-36). We single out three ways in which Luke's account differs from Mark's (Mark 13:1-37; see Lesson 23, pp. 10-12):

1 - While both evangelists direct these words to the disciples, Mark presents them as private instructions, but Luke as a public announcement (Mark 13:3ff; Luke 21:5ff;

21:37). In this way Luke can make us see more clearly that Jesus is acting like Micah

and Jeremiah who publicly predicted the destruction of Jerusalem and the Temple (Micah 3:12; Jer 7). (Jeremiah was put on trial for his words and would have been put to death had it not been for the intervention of courageous and powerful friends (Jer

26:11-24). Jesus does not have such friends in high office.) 2 - Luke's version of this sermon makes clearer distinctions between the time of persecution of the disciples (21:12-19), the time of the destruction of Jerusalem (vss 20-24) and the time of the final coming and the end of the world (vss 8-11, 25-28). 3 - Luke stresses perseverance and prayer along with the need for alertness (vss 19, 36).

Jesus, because he is the beloved Son, is the last, the final prophet; there shall be no other (20:13). Though he offers us a choice of futures as all prophets did (see Lesson 12, pp. 25-26}, the choices he offers are ultimate for they concern eternity. Human life, he reveals, has a present age and an age to come (18:30). The age to come is endless in its joy or in its torment. He invites us to choose eternal joy. In order to draw us to it, he uses warm and vivid images as did the prophets before him: it is the new age, the kingdom of God, where there is peace and happiness beyond imp gaining; it is heaven, where there is consolation and laughter (6:20ff); a feast, a ban quit, an eternal celebration with the Father in the joyful company of all the saints of history (13:29); the peaceful gathering of the tribes in the tents of eternity (16:9); the loving embrace of father Abraham (16:22); paradise, the graceful garden of the King (23:43). These are images, not for spirits, but for creatures of flesh and blood. The new age is the resurrection, where, with human bodies transformed and with tears and death behind, all will live as "sons of God" (20:34-36). This is the age the Son of Man will usher in when he returns in glory (21:27f).

The other choice does not deserve to be called the new age, for it is the gathering of those not made new by the Good News they heard. For the selfish rich, the domineering, the would-be-manipulators of God, the unforgiving, the merciless, there is a place of tears and hunger and torment far from God (6:24ff; 16:23-26).

Like prophets before him Jesus offers the hope of life beyond tears and death (last 25:6-10). With them, however, the hope remained a promise; with Jesus it becomes a reality. By his death and resurrection, the son of Adam enters the new age and brings with him all who would come in. What the prophets longed for, Jesus brings about.

Though Jesus surpasses the prophets in every way, he is one with them in experience in the cost of fidelity to God. As they suffered rejection, so would he. Freely and willingly he accepted to share their lot, and thus turned the sinful violence done to him into an act of love. It was not an easy thing to do. This son of Abraham loved his nation, treasured its sacred history, and cherished its Holy City. Like all of us, but more than any of us, the son of Mary loved the human life received from his mother. He did not long for rejection by his own countrymen, he did not seek to die. In tears he accepted rejection (19:41), in a sweat of blood he accepted to die (22:44). In him divine sons imp did not reduce but rather increased the cost of fidelity.

## Chapter 7 the Death of Jesus (22:1. 23:56)

**Passover and New Covenant**.

The Celebration of the Exodus (22:1•18)

The great festival of Passover and Unleavened Bread is at hand and the Holy City is crowded with people preparing for it. In secrecy the chief priests and scribes are making special arrangements to do away with Jesus. Jesus spent his days teaching openly in the Temple, but he passed the night privately somewhere on the Mount of Olives (21:37f). Arresting him in public was out of the question - too many liked him. The deed had to be done away from the crowds. The plotters are delighted to receive the unexpected cooperation of one of the most important among the followers of Jesus. The words Luke uses indicate not a quickly hatched scheme, but a carefully deliberated plan of action. The evangelist also indicates that Judas asked for money, " _they came to an agreement with him to give money_ ". Where greed triumphs, Satan is the victor (4:1ff). As we see in the following passage, Jesus and his disciples are also making ready for the feast.

Reading: Luke 22:1•13

The Passover was a remembrance of the mighty act of God by which he brought his People out of slavery into a new life, a new age of freedom. Luke is careful to point out that this was the ritual meal Jesus and his disciples celebrated first (vss 14-18), before Jesus went on to give the Passover a new meaning (vss 19-20).

Reading: Luke 22:14•18

Luke marks the solemnity of the occasion by the phrase, " _When the hour came_ ". Jesus " _sat at table_ " reminds us of the Passover as a meal. It brings to mind all the other meals which Jesus had in his public life: the meals which he had with sinners (5:27ff; 15:1ff), with friends (10:38ff}, with Pharisees (7:36ff; 11:37ff; 14:1). " _And the apostles with him._ " Jesus acts as the head of a household or family (Exod 12:1ff). The apostles are those closest to him. The occasion is not without its flaw - Judas is also present. " _I have longed to eat this Passove_ r." The Greek which Luke uses for this phrase translates a strong Hebrew idiom expressing a profound desire. Looking back in the Gospel according to Luke we can see that from the day he first announce end his coming passion and resurrection (9:22) he had this moment in mind (see also 9:51; 13:32f). " _To eat this Passover before I suffer (die)._ " Jesus makes a direct link between this Passover and his death. Luke has already given us some indication of the reason for the connection between the Passover and the death of Jesus. At .the transfiguration he noted that the topic of conversation between Jesus, Moses and Elija was his " _exodus_ ", his "passing", which referred to his death and resurrection (9:31). The Exodus from the slavery of Egypt to the freedom of God's People in the Promised Land becomes an image for the "exodus" of Jesus from this mortal life to eternal life, an exodus which must take place through his death. Just as the Passover celebrated the Exodus from Egypt, so now Jesus intends to use the same Passover ritual to celebrate his own exodus from death to glory.

_"I shall not eat it until it is fulfilled in the kingdom of God_." The Passover banquet will be fulfilled in the banquet of the kingdom (13:28f; 14:15ff; 15:22ff; 22:30). Taken together with the next verses (22:17-18), this phrase expresses both the impending death of Jesus and his own entry into the fullness of the kingdom of God. In other words these lines give us the "exodus" of Jesus. The gesture with the cup in verse 17 is part of the old Passover ritual; it does not refer to the "new" Passover, the Eucharist. Jesus uses the sharing of this solemn cup as an act of farewell to his friends.

The New Passover, the New Covenant (22:19-20)

The tradition which Luke is following in verses 19 and 20 comes from the liturgy of the churches, probably the churches founded by Paul. Luke's wording is almost idea tidal to Paul's (1 Cur 11:23-25).

Note: Some translations omit verses 19b and 20 because some manuscripts omit them. Along with the NAB, JB and Catholic edition of the RSV, we consider these lines authentic.

Reading: Luke 22:19•20

_"He took bread, when he had given thanks he broke it and gave it to them."_ While these words recall the normal words and actions at the beginning of any formal meal, they had special significance at the Passover. Christian readers, however, would see in this line a reference to the multiplication of loaves (9:16), and, of course, they would recognize immediately what was said and done at every Eucharist they celebrated. " _This is my body_." Jesus identifies himself with the bread (the word " _body_ " refers to the whole person; see Lesson 23, p. 15). ".. . _Which will be given for you_." These words change the death of Jesus from a senseless tragedy to an act of perfect love. By these words the treachery of Judas, the apparent victory of Satan, is undone; these words indicate that the life of Jesus is not taken away from him, but given by him as an act of sacrificial love. _"For you_ " recalls the notion of sacrifice: Jesus is offering his life for the sake of others. Jesus is the prophet and martyr who lays down his life in fidelity to his calling.

_"Do this as a memorial of me_." In the context of the Passover meal this expression takes on a profound meaning. The Passover was called a "day of remembrance", but it was not a simple act of grateful nostalgia. The " _remembrance_ " of the Passover made the Exodus present to the participants. This is why the sacred authors could say that the right attitude to the Passover was not one which saw it as a mere recall in of the past, but as an actual participation in the event being celebrated: " _The Lord did this for me when I came out of Egypt"_ (Exod 13:8; Deut 6:20-25). When Jesus says _, "Do this as a memorial of me_ " he is adopting this same dynamic notion of " _remembranc_ e". The Eucharist is not intended as a memory of something past; it makes the unique event present. It is a remembrance which creates a meeting of Jesus in his death and resurrection with every disciple who celebrates the Eucharist, the Christian Passover.

_"This cup is the new covenant in my blood_." A covenant unites those who enter it. The Covenant made through Moses united God and his People (see Lesson 5). The rituals by which this Covenant was sealed (Exod 24:1-11) dramatically expressed the one life which God and his Nation shared. First, blood, the symbol of life, was poured out on the altar and then sprinkled on the People, an action signifying that one life flowed between the Lord and his chosen ones.

The blood of the new Covenant is the life of Jesus " _poured out_ ", " _given_ " for the world. It is by the life (blood) of Jesus laid down in death and taken up into glory that an eternal union between the Father and mankind is created. The second ritual of the old Covenant was the holy meal Moses and the elders shared in the presence of the Lord (Exod 24:11). The new Covenant also is celebrated by a sacred meal shared by the Lord Jesus and his "new elders" in the presence of God. The Eucharist, therefore, is a Covenant meal which recalls, signifies, makes present the union of God and man brought about by the death and resurrection of Jesus.

While the phrase " _new covenant_ " refers back to the Covenant made through Moses, it refers more specifically to the prophecies of Jeremiah and Ezekiel (Jer 31:31-34; Ezek 36:25-28). Jeremiah had longed for the day of the new covenant when God would write his law on the hearts of his People, give them knowledge of himself, forgive all their sins, and bind them to himself with an unbreakable bond. Ezekiel looked forward to the same renewed covenant in which God would wash away the sins of his People, change their hearts of stone to hearts of flesh, fill them with his own Spirit, and unite them to himself in a " _marriage_ " of love. The hopes of Jeremiah and Ezekiel are fulfilled in the life, death and resurrection of Jesus, and in the outpouring of the Spirit which the ascension of Jesus to the Father makes possible. All of this, the whole work of Jesus, is celebrated in the Eucharist, the "new covenant".

Loyalty to Jesus (22:21-38)

Note: The following dialogue is addressed mainly to the Twelve (Luke 22:14) but the presence of some other disciples is assumed (cf. Luke 22:12).

Luke gives us a series of sayings which make up a last discourse, a kind of "last will and testament" of Jesus before his death. Jesus is acutely aware that one of those he appointed as a new leader is going to betray him, but he makes no effort to reveal who it is. He seems to be giving Judas a last opportunity to repent (22:21-23). This warning stirs up discussion which leads to a dispute about " _who is greatest_ ". Jesus takes the opportunity to remind them that such discussions reveal the attitudes of pagan leaders (Romans and Greeks) who loved to impose their authority on others and to be honoured with titles which made them appear to be generous benefactors (22:24-27). Jesus tells the apostles that their leadership is not to be modelled on these pagan rulers, but on his own leadership. His leadership is one of lowly service. Jesus' remarks to his disciples are addressed to all future disciples who will celebrate this meal as well.

Reading: Luke 22:21-27

Luke follows the description of true leadership modelled after Jesus with a special promise made to those who have stayed with Jesus through all his trial so far. Jesus gives them assurance that their participation in his work on earth will bring them to share both the banquet of eternity, and the dignity of being rulers of the People of God in the kingdom.

Note: It appears that Judas is absent from verse 28 on. See John 13:30.

Reading: Luke 22:28-30

Luke now turns to the leader of the Twelve. He gives us a saying of Jesus in which both the greatness of Peter's role, and the ignominy of his failures are expressed. Solemnly uttering Peter's original name twice, Jesus warns him and the others that they will all be tested by Satan. Judas has already yielded to this temptation. But Jesus assures Peter that he has prayed for him so that he could carry out his special role among the apostles and the disciples.

Reading: Luke 22:31•34

Jesus knows Peter's faith will fail for a short time, and he also knows Peter will "turn again" and carry out the role of strengthening the others. Jesus' prayer for Peter is effective. Though Peter will deny Jesus, he will not betray him.

The next passage which Luke gives us recalls the original instructions of Jesus to the apostles on the occasion of their first mission by themselves (9:1-6). Jesus reminds them that all went well with them at that time, even though they were moneyless and defenceless. Jesus tells them that now, now that his hour of suffering has come, the time of crisis has come for them too. They will enter the period of divisions and he will not be with them as he was before. However, the apostles and disciples will share in his struggles only after Jesus himself has undergone them. Jesus uses the same words he used when he sent them out on their mission (purse, haversack, sword), but this time he uses these words symbolically; the apostles, however, understand him literally.

Reading: Luke 22:35-38

Jesus did not intend them to understand him so crudely. " _It is enough_ " expresses his wish to end the conversation, and to make clear that he has no desire to turn his lit tale group of apostles into an armed band of defenders.

Agony, Arrest and Trial (22:39 • 23:25)

Having shown us something of the meaning of the death of Jesus through the Passover and the new Covenant, Luke now moves to the events which lead imp immediately to the cross. In most instances Luke follows Mark, though he gives a more clear and understandable sequence of events than Mark. In some instances, Luke is drawing on traditions other than Mark. The agony in the garden is as intensely writ ten as Mark's version (Luke 22:39-46). It shows Jesus going through the most profound test of his life. As in Mark it is the readiness to do his Father's will which makes it possible for Jesus to stand up majestically after such agony (22:45). Having accepted fully to do his Father's will, and knowing that there is no other way to carry it quit except to face what is about to happen, Jesus does not look back again.

Reading: Luke 22:39•46

Note: Verses 43 and 44 (about the angel and the sweat of blood) are missing in some manuscripts.

The plot which Judas had worked out with the officials succeeds. Jesus is taken, but not by surprise. He accepts the treacherous kiss, forbids his followers to fight in his defence, heals the man wounded in the little skirmish and allows himself to be taken. He knows that "this is the reign of darkness".

Reading: Luke 22:47•53

Luke suggests that Peter was following fairly closely behind Jesus, for just when Peter had failed his "test", " _the Lord turned and looked straight at Peter_ ". The words of Jesus to Judas and the kiss which he exchanged with him had no effect, but a look from Jesus was enough to send Peter away in tears.

Reading: Luke 22:54•62

The guards mock Jesus as they wait for the break of day when he would be taken before the highest court of the People of God (22:63- 23:1). He is judged guilty by the Sanhedrin, but since this body did not have the right to carry out the death penalty without authorization from the Romans, they take Jesus to Pilate, the Roman pro curator (23:2-25). The scene before Pilate shows up the biased and unjust accusations of the Sanhedrin, but it also shows clearly the baseness of the Roman procurator who would allow the execution of a man he himself declared innocent three times. According to Roman law, Jesus is innocent (23:4-15). Luke alone inserts the ape appearance before Herod " _that fox_ " (13:32) who had been anxious to see Jesus (9:9). He does not honour Herod with a single word. The silence of Jesus, his condemnation as a criminal which allows a real criminal to go free (23:25) recall the suffering sir vent in the Book of Isaiah (Isa 52:13- 53:12).

Reading: Luke 22:63 • 23:25

The Crucifixion (23:26•56)

Note: Many verses in this section are also found in Mark. For comments on these, see the corresponding passages in Lesson 23.

Luke alone records the meeting with the women of Jerusalem. The wailing women, acting against Roman law which forbade lamentations for a condemned traitor, are told by Jesus that their tears are really misdirected; they should be shedding tears for the same reason that he himself wept (19:41ff). The genuine tragedy deserving mourning is the terrible destruction of Jerusalem which will soon take place as a result of its rejection of the peace Jesus offered. If the Romans treat Jesus, who was

" _'Play the prophet'", they said. 'Who hit you then?'" Luke 22:64_

not a rebel, in this horrible way, how horribly will they treat Jerusalem who will be a rebel? Jesus, who is just, is like green wood, difficult to burn; Jerusalem, who is guilty, will be like dry wood, easily and thoroughly burnt. For Luke the death of Jesus is not a tragedy, because his life is not being taken away from him - Jesus lays it down of his own free will as an act of sacrificial love for God and all people.

Reading: Luke 23:26-34

Jesus is numbered among criminals as the prophet said the great servant-prophet would be (last 53:12). When he is nailed to the cross, Jesus prays for the forgiveness of the leaders who condemned him, and of the Romans who unjustly carried out his execution.

Luke is careful to point out that the common folk who had gathered to witness the crucifixion did not join in the mocking and jeering. The leaders and Roman soldiers (23:35) ask Jesus for the same kind of spectacular sign which the devil requested of Jesus (4:9f). No sign is given. Instead of a spectacle, Jesus exercises the forgiveness of sins: he absolves the criminal who turns to him.

Reading: Luke 23:35-46

_"Today, you will be with me in paradise_." " _Paradise_ " refers to the private, luxurious garden of a king. When Jesus enters his kingdom, he will take with him the man who died beside him. There in the kingdom they will enjoy " _paradise_ ". Luke avoids the anguished cry of Jesus which Mark records (Mark 15:34). Luke presents us with the peaceful words of the usual night prayer of the faithful People of God (Ps 31): " _Father, into your hands I commit my spirit"_. This final prayer expresses Jesus' serene gift of his life to his Father in trust and confidence. It is this free decision which makes the tragedy of Jesus' death into an act of love, a triumph over evil.

Luke goes on to give us the response of three of the groups who were present: the centurion, who headed the soldiers detailed to crucify Jesus, is moved to admit the greatness of the man he crucified; the common folk, who did not mock Jesus, are moved to sorrow and leave the scene mourning; the men who had known Jesus and the women who had followed him stood helplessly at a distance. Luke does not use the word "disciples" here; it would seem out of place. But he does intend us to understand that both men and women disciples, and even some of the apostles, were witnesses to the death of Jesus. With their eyes they see Jesus die. They can only conclude that Jesus has failed and that his work is at an end.

Reading: Luke 23:47-56

Luke points out that at least one member of the Sanhedrin, Joseph of Arimathaea, had disagreed with the sentence given to Jesus. This man arranges for the burial of Jesus. Even among the most prominent leaders Jesus had supporters " _who lived in the hope of seeing the kingdom of God_ ".

The disciples, who had followed Jesus to Jerusalem and acclaimed him with Hasan naps (19:38) expecting to see great wonders, are confronted with the savage spectacle of crucifixion. They see their Messiah treated by the highest authorities as the lowest of criminals.

Jesus has seemed powerless in the face of his enemies; he has been made to suffer the worst evil, the final defeat, death. Jesus is discredited in their eyes. They can have no more hope in him. His burial is like the final seal on their loss of faith, their loss ..Of hope in his power. Without the presence of Jesus, the disciples no longer share a common goal. There is no longer any point to discipleship. Very soon they would begin to go their separate ways.

## Chapter 8 The Resurrection of Jesus - Luke 24

In Chapter 24, Luke reveals to us the supreme mystery of the Christian faith, the resurrection of Jesus. He does so through three experiences on the part of Jesus' disciples: the discovery of the empty tomb, an appearance of the risen Jesus to two minor disciples and an appearance of Jesus to the community in Jerusalem which ends with the ascension of Jesus to heaven.

The resurrection is unique among human events, unique even among those in the life of Jesus. Though it concerns a living human being like us, it is an event which removes Jesus from life as we know it and takes him into the mystery of God. The resurrection is the entry of Jesus as a man, a member of the human race, a creature, into the fullness of the life and power of God himself.

The resurrection of Jesus shows us the goal of human life and makes it possible for all to attain that goal. It reveals the love of God for us as no other act of God can. For this reason, the resurrection of Jesus can be accepted only by those who are willing to see in it the love of a personal God.

Luke will show that the resurrection of Jesus is the supreme and definitive act of God's love. He presents it at the end of his Gospel as the climax to the life and death of Jesus. But it is also the undreamed of climax to the history of God's People from the time of Abraham to John the Baptist. In fact, it is even the climax to the history of the whole human race from Adam until the end of time. The resurrection is God's answer to all that men seek.

It should be no surprise that Luke has composed this chapter carefully. He has selected from the many traditions available on the resurrection those he considered most apt to teach this supreme mystery. His aim is to lead us beyond what the disciples could see. It is to lead us to realize that the resurrection of Jesus is the greatest act of God's power and love. He writes this chapter in order that we may share the joyous faith of the first disciples.

Like all the Gospel writers, Luke begins his teaching about the resurrection with the empty tomb. He has prepared us for this scene by noting the intentions of the women in 23:56. The women come to the tomb prepared to anoint the body of one they loved and served. They expect to find a dead body, the work of human evil; what they encounter instead is the act of God. Notice how they are invited by the angels to look beyond what their eyes can see.

*The following verses of chapter 24 are omitted in some translations: 12, 36b, 40, 51b, 52b. They are absent from certain ancient manuscripts and are almost the same as verses in Matthew and John. However, most ancient manuscripts include them in Luke. In this commentary they are considered part of the original text.

Reading: Luke 24: 1•12

" _The first day of the week_." This is the day of the resurrection. From the beginning, Christians celebrated the resurrection on this day (our Sunday). Luke chooses to set all the events of Chapter 24 within the limits of this one day (24:1, 13, 33), in order to show that all are part of the one mystery which Christians now celebrate on the first day of the week.

" _They found the stone rolled away from the tomb and on entering they did not find the body of the Lord Jesus. As they were perplexed about this_. .. " The women had witnessed the death and burial of Jesus and now come to the tomb expecting only what is humanly possible. When they see the tomb empty, they are inevitably puzzled. In fact, the reason for the disappearance of the body is one that cannot be discovered by human beings on their own.

"Behold _, two men stood in their presence in dazzling clothes. The women were term reified and bowed to the ground_." The two beings show by their sudden presence and their unearthly dress that they are heavenly creatures sent from God. They bring a revelation. By bowing to the ground, the women show their reverence and readiness to believe.

" _Why do you look for the Living One among the dead?"_ The angels refer to Jesus as the Living One, a title given to God himself (Josh 3:10; Judge 8:19; 1 Sam 14:39; 1 Kgs 17:1). This suggests that Jesus is now in the domain of God.

_"He is not here; he is risen_." The first part of the angels' revelation merely confirms what the women have seen for themselves. But the second part gives the cause for the absence of Jesus' body, something only God can know. The angels declare that Jesus is no longer to be seen because in his humanity, his body, he has passed into the fines of God's life. So he has not merely returned to the same visible and limited life he had before his death. Jesus has passed beyond our kind of existence and shares even in his body the full life of God. His body can no longer be seen as before because it is in the domain of God. The women and the other disciples saw the death of Jesus as the work of evil. The angels reveal that from this evil God has worked the greatest good. They invite the women to recognize the power and goodness of God in what appeared to be weakness and defeat.

_"Remember what he told you when he was still in Galilee. . . And they remembered_." The angels point out how the resurrection of Jesus, contradicting as it does human expectations, is yet what Jesus had predicted.

_"Returning from the tomb they announced all these things to the Eleven and the other disciples . . . and they did not believe them."_ The angels do not instruct the women to announce the revelation they have received; they are not the official witnesses that Jesus himself will later appoint. Even so, the women tell what they have seen and heard but their witness is not such as to engender faith in the community.

_"Peter arose and rushed to the tomb. . .he bent down and saw only the linen cloths_." Because of his extraordinary position in the community, Peter is singled out. He does not move beyond what his eyes can see and so remains puzzled without believing.

Road to Emmaus

The second episode is the journey to Emmaus. In simplicity, beauty and depth of meaning, this passage is a literary masterpiece. The two disciples meet Jesus on a journey which is, let us notice, taking them away from the community of disciples in Jerusalem. The moment they recognize the Lord, they reverse the direction of their journey and hurry back to his community. Their physical journey thus expresses what is taking place in their hearts.

Reading: Luke 24:13•35

" _Two of them_." The journey concerns two who were part of Jesus' group of disciples but were not among the twelve apostles. They admired Jesus and were attached to him, as their conversation shows. They had come to expect great things of him, con Crete signs of his power and had even followed him to Jerusalem. However, his surf firing and death put an end to all their hopes. Their conviction is that he failed and that he is no longer with them.

_"That very day. "The day of the resurrection_.

" _Were going to a village. . .seven miles from Jerusalem_." The disciples who still clung to Jesus remained in Jerusalem. These two were leaving the community.

" _They were talking over together all these things that had happened_." Though bitterly disappointed, they are still pre-occupied with Jesus and remain attached to his memory. Their inability to recognize Jesus is not owing to lack of love.

_"Jesus himself came near and walked along with them. But their eyes were prevented from recognizing him_." The focus of this story is not on the identity of the third per son; Luke immediately reveals that it is Jesus. What the evangelist wants us to consider is the disciples' failure to recognize Jesus and how they come to know him. The risen Jesus is now present by their side; but to recognize him requires faith. The two disciples cannot recognize him because they lack faith. As the story unfolds, we learn what it is that blocks their faith.

" _Jesus said to them, 'What things are you discussing as you walk along_?' "Though Jesus takes the initiative he is extremely respectful. He does not overwhelm them with a spectacular deed or a show of power. Instead, he begins with what is already on their minds.

" _They stopped, their faces saddened._ " Their great leader had raised their hopes but did not fulfill them as they expected. They are sad because, though still attached to Jesus, they have lost hope in him.

" _You must be the only stranger in Jerusalem who does not know the things that have happened there these days_. And Jesus said to them, 'What things?' " Gently Jesus invites them to express the cause of their lack of faith.

_"And they said, 'About Jesus of Nazareth who was a prophet mighty in deed and word before God and all the people;'_ " The two refer to Jesus in merely human terms, indicating that they view him as a man only, though a great one. They had regarded him as a new Moses, for their description of Jesus is the standard descript tin used for Moses (see Acts 7:22).

"And beginning with Moses and all the prophets, he explained to them the passages in all the

_Scriptures which referred to himself."_ Luke 24:27

_"How our chief priests and leaders delivered him to the sentence of death and crucified him_." The two express the first great obstacle to their recognition of the risen Jesus, the scandal of the cross. They saw Jesus condemned as a criminal by the highest human authority both religious and civil and watched him die. It is as if he were rejected by both God and the People.

_"We had been hoping he would be the one who would free Israel_." They had expected of Jesus the same visible achievements as Moses had brought about in the Exodus from Egypt: the same liberation from their political, social and economic bonds. Jesus' death was for them a failure which revealed his weakness in the face of his enemies. Far from vanquishing evil, he was conquered by it.

_"Besides everything else, this is the third day since all these things happened_." After such a lapse of time, they regard Jesus' failure as final and no longer expect anything more from him. It is for this reason they are abandoning the group of disciples in Jerusalem.

_"But some women from our group astonished us. They went to the tomb, and not finding his body, came to tell us they had seen a vision of angels who said he was alive_." The two dismiss the women's experience as a delusion.

_"And some of our group of disciples went to the tomb. . .and found everything as the women had said but they did not see him_." The sight of the empty tomb of itself does not generate faith.

_"Then Jesus said to them, '0h undiscerning men and slow of heart to believe all that the prophets said_." In overcoming their doubts, Jesus builds on what they hold, faith in the Scriptures. However, their faith in the Scriptures is imperfect. Jesus had taught his disciples that his life would follow the pattern of God's servants in the Old Testament. This meant that he had to suffer (9:22, 44; 18:33f). Now he reproaches them because, though they accepted the prophets, they did not believe all that the prophets had said. They paid attention to God's promises to his People and the achievements of great men like Moses. But they ignored what was also part of the lives of Moses and the great prophets, namely their sufferings. A complete Reading: shows that suffering was indeed part of the mission of every great servant of God.

_"Did not the Christ have to suffer and so enter into his glory_?' " The glory which Jesus refers to is the fullness of life with God in his kingdom, God's greatest pro miser to his People. Jesus says the path to this promised life is discernible from the plan of God revealed in the Old Testament: it is through suffering that God's People enter into life. Since the Messiah sums up all the hopes of the Old Testament, then he too had to suffer in order to receive God's highest gift.

_"And beginning with Moses and all the prophets he explained to them the things in all the Scriptures concerning himself_." Jesus now explicitly refers to exam pies of God's servants in the Law and Prophets. He shows how in every case it was through their sufferings that they were enabled to bring life to their people. He teaches that what they endured was actually prophetic of what he endured. This pattern of suffer in seen throughout the history of God's People is brought to a climax and given full meaning in the passion, rejection and death of Jesus.

At this point in the passage, Luke merely states Jesus' argument from the Old Test mint. He does not report in detail the sufferings of the great figures of Israel's past. Luke will give the details of these later in Acts, especially in the sermon by Stephen (Acts 7:2-53). There Luke offers the following examples: Abraham, who had to give up family and homeland so that a People belonging to God might arise in whom God's promise would become a fact (Acts 7:2-8; Gen 12:1f}; Joseph, who was rejected by his brothers and sold into slavery so that he could eventually rescue his family from famine (Acts 7:9-16; Gen 37; 39ff); Moses spurned by his countrymen and forced to flee to the desert where he would meet God. Later, even as he was leading them out of slavery, they rebelled against his leadership (Acts 7:17-43).

The story of God's great prophets carries the same message. Amos (7:10-16), Isaiah (6:9-10) and Jeremiah (11:19-20; 12:6) suffered rejection as part of their mission. After the Exile one prophet (usually called "Second Isaiah") saw more clearly than any before the meaning of his ordeal, that it was an integral part of God's plan and that it was by it that God would bring forgiveness and life to his People. It is he, more than any other who became a kind of prophetic image of Christ the lamb led to the slaughter (Acts 8:30-35; Isa 53:7-8).

Like their great leaders and prophets, the entire People had experienced great suffer in Egypt and again when Jerusalem was destroyed and they were carried away in to exile in Babylon. In both cases the sufferings of the People were a prelude to new life. One rule held true throughout their history: liberation comes through suffering. Since it is through suffering that God's People are saved, all the sufferings which came before those of Jesus were a preview of his own.

The two disciples could not believe because of the scandal of the cross. In the death of Jesus they could see only the death of one rejected by his people and by God. They were scandalized by his apparent powerlessness. By explaining the Scriptures to them Jesus removed this obstacle to faith. We learn later in verse 32 that their hearts began to burn within them as they heard Jesus explain the great design of God con trained in their sacred books. Hope was rekindled in them. Through the cross of Jesus God might again be working. His death was not a rejection, nor did it prove him powerless before evil.

_"And they neared the village where they were going. He made as if to go on further and they urged him saying, 'Stay with us because it is almost evening and the day is nearing its end.'_ " Jesus, still respectful of his disciples' freedom, must be invited to remain with them. Had they not asked him to stay, they would never have known who he was. Now that the cross is no longer an obstacle, they are ready to recognize that he is the one who is present with them. The recognition occurs at a meal. Throughout his Gospel, Luke has drawn attention to meals with Jesus (5:29ff; 7:36ff; 9:12f; 13:26ff; 14:7-24; 22:7-20). The words which Luke. uses in the following verse (24:30) are deliberately chosen to recall one meal in particular, the Last Supper (22:19- 20).

_"As he was at table with them, he took the bread, gave thanks and broke it and handed it to them."_ By writing in this way, Luke does not mean to say that the meal at Emmaus was the Eucharist. Rather, he wishes his Christian readers to call to mind at this point in the narrative the meal they themselves celebrate on the first day of the week and which makes present to them the risen Jesus.

_"And their eyes were opened up and they recognized him, and he vanished from their sight_." The two disciples are now joyfully aware that death had no power to remove from them their Messiah. While they remained without faith, they could have Jesus in their presence, at their very table, yet be unable to identify him. Now that they have come to believe that he is risen, in that same instant it becomes true both that they recognize the Lord in the man they see, and that they no longer need to see him. Hence, at that instant he vanishes from their physical sight. But the effect is not to disappoint or discourage them. Never again will they need to see with their eyes what, by faith, they know in their hearts. And so Cleopas and his friend join the ranks of all those Christians down through the ages who are blessed because they do not see and yet believe (John 20:29).

_"And they said to each other, 'Were not our hearts burning inside us as he spoke to us on the road and as he opened the Scriptures to us?'_ " The two give voice to the internal, spiritual journey they were making as they walked with the risen Lord. It is Jesus himself, now that he is risen, who can interpret the meaning of the Old Testament, for in him its meaning is fulfilled.

_"And getting up that very moment they returned to Jerusalem_." The sadness of the two disciples has been replaced by glad faith and that faith makes them rejoin the community of disciples. What they discover on arrival is that the official community (apostles and disciples) has already come to believe that Jesus is risen.

_"They found the Eleven gathered together and the other disciples with them who told them that the Lord was really risen and had appeared to Simon_." The community believes on the basis of the fact that the Lord appeared to Simon, the leader of the apostles. Luke prepared us for this when he reported Jesus' prediction that Simon's faith would be tested but would triumph and eventually restore his brothers to faith (22:32). This mention of Peter shows the special role he played in the Church as a witness to the risen Lord (1 Cor 15:5). The Greek word used here for "appeared" literally means "made himself to be seen". It is employed in the Old Testament for appearances of God (eg. Gen 18:1; 26:2, 24; 35:9), and marks the fact that God cannot be seen unless he chooses to "make himself seen". Luke wants us to understand that the risen Jesus, like God, cannot be seen unless he chooses to make himself visible.

We should notice how Luke gives priority to the witness of the community: only after the community announces that Jesus is risen do the two disciples report their own experience.

_"Then they related what had happened on the road and how he was recognized by them in the breaking of the bread_." The term "breaking of bread" is a technical term used by early Christians for their common meals at which the Eucharist was celebrated.

The third episode, the most complete revelation of the risen Jesus, is his final appearance to the community in Jerusalem, ending with the ascension. This apparition is to those who will be his official witnesses - the eleven apostles and others who by their presence on this occasion will qualify to become apostles (Acts 1:12-26). The testimony of these is of unique importance because it will found the faith of the en tire People of God until the end of time.

Luke reports Jesus' appearance to the apostles as a single final episode. Yet we know from every Gospel writer including Luke, and from St. Paul (1 Cor 15:1-5}, that the apostles did not come to believe immediately on their first encounter with Jesus. These writers emphasize that the apostles at first doubted. Only after repeated en counters with Christ and some lapse of time did they reach that utterly confident faith which would later bring them to give their lives rather than deny the risen Lord. Luke himself tells us in Acts (1:3) that Jesus appeared many times over 40 days before ascending into heaven. However, Luke is not concerned to report each and every apparition. This would have represented the faith of the Church in a confusing and fragmented way through a great number of partial experiences. Rather, he wished to end his Gospel with a presentation of the faith of the Church in its fullness. Therefore, he has condensed all the separate experiences the apostles had of the risen Lord into one narrative which presents the complete faith of the Church. With this faith, Luke concludes his Gospel. •

Luke begins by showing that the risen Lord is indeed the very same man the disciples knew before his death.

*As a matter of fact Luke's procedure, that of reducing all the many apparitions to a single dramatic episode in order to provide a fitting close to his account, is also followed by Matthew (28:16-20) and John (20). The aim of each writer in condensing Easter into one experience was the same: to show the oneness of Easter and the fullness of the Church's faith in Jesus.

Reading: Luke 24: 36•43

" _While they were still speaking of these things, Jesus himself stood in their midst. .._ "The climax of the experiences of the resurrection thus becomes Jesus manifesting himself to the official community. Notice that he no longer makes his en trance in the way he would have done before being raised to glory. He does not walk into the room. He now has the power suddenly to be in their midst like the heavenly messengers at the tomb (Luke 24:4) and like the divine beings of the Old Testament (Gen 18:2; Num 22:31; Dan 8:15; 12:5). As in his apparition to Simon (24:34), Jesus takes the initiative in revealing himself to the apostles.

_"They thought they were seeing a spirit."_ Jesus did not rise a pure spirit or soul as the Greeks of Luke's time were inclined to think (Acts 17:32; 1 Cor 15:2, 12ft). The risen Jesus has a truly hum a body, the same one as before his death.

_"And he said to them, 'Why are you disturbed and why do these doubts arise in your hearts?'_ " The disciples see Jesus yet doubt. What can be the nature of their doubt if they can see him with their eyes? They doubt that Jesus' body is real; they doubt that this could be the same man they knew.

_"See my hands and my feet that it is I indeed. Touch me and see that a spirit does not have flesh and bones as you see I have. And saying this he showed them his hands and his feet."_ Jesus' risen body is the same as before; his resurrection was a true victory over death. Jesus shows them his hands and feet which were nailed to the cross and eats with them as he did so often in the past.

_"While they still did not believe out of joy and wondered he said to them, 'Do you have anything to eat?'_ They gave him a broiled portion of fish. He took it and ate it before them." As these verses show, the apostles and disciples experience the risen Jesus as identical to Jesus of Nazareth who lived among them and died, for his risen body, though changed, is the same one as before.

After the apostles accept Jesus' resurrection as true, Jesus teaches them its meaning (vss 44-49). These verses mark a change in the way Jesus will act in the future; they speak less of Jesus himself than of the continuation of his work through the apostles. The resurrection is thus the beginning of the mission of the disciples.

Reading: Luke 24: 44-49

" _Then he said to them, 'These are the words that I spoke to you while I was still with you_." Jesus first teaches that with his resurrection a new phase of his presence has begun. He is no longer present as before. Though absent to the eye, he will now continue to be present and to work through the apostles and disciples.

_" 'That everything written in the Law of Moses and the prophets and psalms concern in me had to be fulfilled._ ' In this verse and the next, Jesus repeats what he had explained to the two on the journey to Emmaus: that he is the fulfilment of all the Scriptures. Here the Scriptures are designated by the three divisions of the Old Test mint, Law, Prophets and Psalms (i.e. Writings). The Gospel writers continually refer to the Old Testament passages from all three divisions which they see fulfilled in Jesus' death and resurrection. Exam pies from the Law and Prophets were given above in the commentary on the journey to Emmaus (24:27 "Moses and all the prophets''). Examples from the Writings which to Christians speak of Jesus' death and resurrection are the following: Was 2:10 \- 3:9; Pss 22, 69, 110, 118, 126; 2 Mace 7, especially vss 23-42. All the Scriptures, then, that is, all aspects of the life of God's People (their history, prayer, wisdom, prophecy) lead to Jesus and are fulfilled in him.

_"Then he opened their minds to understand the Scriptures and said to them that so it was written that the Christ must suffer and rise from the dead on the third day_." As with the pair on the way to Emmaus, Jesus shows the apostles how the struggles and miseries of their People illumine and explain his own death. But his own life and death also clarify the Old Testament. The victory of Jesus gives ultimate value to all the struggles of the just who preceded him. This history was a battle against sin, evil and death, a struggle to overcome separation from God, a longing to share the Ban quit of Life in his kingdom. By rising from the dead and passing into God's Life, Jesus has won the final victory. His resurrection is the triumph which God has granted his People. Jesus himself will henceforth be preached as the Good News of God.

" _And that in his name repentance for the forgiveness of sins should be proclaimed to all nations beginning from Jerusalem."_ This sentence, which includes many of the elements of the faith of the early Church, requires comment phrase by phrase.

_"In his name_." The name of Jesus is his power, his authority. The risen Jesus has the very power of God over sin and Satan, the enemies of human life. Jesus has already proved stronger than the devil and has overcome him. Every victory of good over evil from the beginning to the end of history is the effect of the victory of Jesus. It is a victory " _in his name_."

" _Repentance for the forgiveness of sins_." Through their history, the People of God had come to understand that all the evils from which they and their fathers suffered were the result of one fundamental evil, namely sin, the rejection of God (cf. Jer 2:13). Sin was at the root of their oppression, slavery and every misery they suffered. When Jesus began his ministry, he announced a new era like the ancient Year of Favour or Jubilee (Luke 4:14-22). God would accomplish a work of mercy like the Year of Jubilee but infinitely greater. He would simply forgive all the debts owing to him, that is the sins of his People. In this supreme act, the resurrection, God's promise of forgiveness has become a fact. For Jesus became completely one with his sinful Poe plea and with sinful humanity (3:21-22), suffering even their temptations and limitations (4:1-13). In restoring to life the man who is now one with all mankind and bringing him into his mystery, God has overcome sin and death for all his People.

Similarly, Jesus' resurrection is the fulfilment of a new Covenant, a bond of life, a life in union between God and his People. The prophets had announced that God would create a new covenant to replace the old one made through Moses (Jer 31:31-34; Ezek 36:25-28). The resurrection of Jesus is the fulfilment of this promise, for in the resurrection of Jesus, God has united a human being to himself perfectly and forever. Jesus in his humanity shares forever the fullness of God's life. Jesus, risen from the dead, is the new bond between God and man.

However, these divine gifts, forgiveness and living union with God, are not imparted mechanically or automatically. They are granted to persons who freely respond to God's Good News by turning to him in repentance. They are given to persons who respond to God's love with Jove.

" _Should be proclaimed_." The Greek word for "proclaim" is the word that is employed for the preaching of the Church. This preaching has the character of an announcement for two reasons: first, because it is a revelation of an action of God which is hidden; secondly, because the act of God is a thing done, complete, accomplished which needs only to be made known. This is the "good news", the gospel.

" _To all nations_." Jesus is now the goal of every human person and of all human history. God intends that all men should learn of his victory and freely come to share in it. For this reason, the message is intended for every part of the world through all of history.

" _Beginning from Jerusalem."_ Historically and geographically the mission of Jesus' disciples to all people will of course begin in Jerusalem where God's promises to his People have been fulfilled. But it cannot end there.

" _You are witnesses_." The risen Jesus provides for the continuation of his work in a human way. By his authority he calls the disciples who believe in his resurrection to be witnesses to him. It is to be noted that not all believers are equally witnesses to Jesus' resurrection. He summons to this work primarily the twelve apostles whom he chose, instructed and prepared during his lifetime. They are to testify officially that Jesus the risen Lord, now present to all ages and persons with the power of God, is the same Jesus of Nazareth who lived and died in Palestine. Their faith is the basis for the faith of all other disciples. The apostles will always have a unique role as long as the Church lasts. They are the official witnesses upon whose faith will rest the faith of all future Christians.

Besides the apostles there are present on this occasion others who belong to the community of Jesus' disciples and can witness to the resurrection. It is from this number that will come the man who is to replace Judas (Acts 1:12-26). The presence of other disciples as well on this occasion shows they too have the task of witnessing to Jesus' resurrection. Every disciple with faith has this mission, though it is subordinate to and dependent on that of the Twelve.

" _Of these things_." The official witnesses are those who know what God has accomplished. They know the hope that his event offers to all. They are to reveal this event to others: Jesus is risen. They are to announce that Jesus is Lord, that it is he who has the very power of God to forgive sins and bring about union with God. In their preaching, it will be no past event which will be offered as grounds for hope, but the Son of Man who lives forever. In every time and place, then, through all of history his power is present to heal and give life. It is to make possible this endless vitality in his Church that he promises to send his Holy Spirit, the "Promise".

" _'And behold I am sending the Promise of my Father on you; remain in the city until you receive power from on high._ ' " The Holy Spirit will empower the disciples to do the work of Jesus after he ascends to his Father. The Spirit of God is the very power of God. The prophets had foretold his coming to recreate the People (Ezek 36:27; 37:14; Joel 2:28-29*). But whereas in the past only God was spoken of as sending his Spirit, now it is a man, Jesus, who holds this power. Since he possesses the full power of God, Jesus is divine; he is the Lord. In his own way, Luke is expressing the same faith which in a few decades after him would declare, "Jesus is God".

Luke completes his presentation of the resurrection and of the entire Gospel with the ascension of Jesus. *In some Bibles, Joel 3:1-2

Reading: Luke 24:50-53

" _Then he took them as far as Bethany_." As we can see from the ascension in Acts 1:12, Bethany is on the Mount of Olives, east of Jerusalem. (In some Old Testament passages the Mount of Olives is given special significance. See Ezek 11:23; Zech 14:4.)

" _Lifting up his hands he blessed them_." Jesus' blessing marks the completion of his earthly task. It is the sharing of its fruits with his people and through them with all nations (see Gen 12:3-4; Acts 3:25-26). The gesture of blessing recalls the blessing bestowed by the patriarchs (Gen 49:28) and Moses (Deut 33:1) before their departure from this life, a gesture by which they pass on the blessings God has given to them. There was also a priestly blessing at the end of sacrifices which transmitted the fruits of the sacrifice to the participants (1 Sam 2:19-20; and especially Sir 50:19-21). We may also recall king David who, after offering sacrifices, blessed his people on the occasion when the Ark of God's Presence was brought up to the Holy City (2 Sam 6:18).

" _He disappeared from them_." The Greek word used for "disappear" indicates that Jesus is now hidden from their eyes. His presence will be hidden until the end of time, that is, for the life of his Church. Because this disappearance is formal, official, witnessed by the Church, it teaches us that no further special apparitions will be needed to support the truth of the resurrection. From this time on, then, it will be from the life and testimony of the Church and its leaders that those who are called will come to know the Lord and to accept him.

" _And was carried up to heaven_." In his humanity, Jesus has entered into God's glory. This ascension completes the passing or exodus of Jesus (9:31, 51) from this life to the Father and becomes part of the mystery of Easter. His exaltation makes clearer both the meaning of Jesus' death and the reason why he is now hidden from our eyes.

" _They worshipped him_." The disciples show that all their doubts are resolved and that they grasp the meaning of Jesus' resurrection and ascension to God's glory. Jesus the man they have known and followed on earth is the Lord.

" _They returned to Jerusalem with great joy and were continually in the Temple praising God."_ The Gospel ends where it began with the People of God at prayer in the Temple.

"~~~~~~~~~~"

## About The Author

Archbishop Gervais was born in Elie Manitoba on September 21 1931. He is the ninth of fourteen children. His family came from Manitoba to the Sparta area near St. Thomas Ontario when he was just a teenager. He went to Sparta Continuation School and took his final year at Saint Joseph`s High School in St. Thomas. After high school he went to study for the priesthood at St. Peter's Seminary in London , Ontario. He was ordained in 1958.

He was sent to study in Rome. This was followed by studies at the Ecole Biblique in Jerusalem. He returned to London to teach scripture to the seminarians at St. Peter's Seminary.

In 1974 he was asked by Bishop Emmett Carter to take over as director of the Divine Word International Centre of Religious Education. This Centre had been founded by Bishop Carter to provide a resource for adult education in the spirit of Vatican II.

This Centre involved sessions of one or two weeks with many of the best scholars of the time. Students came not only from Canada and the United States but from all over the globe, Australia, Africa, Asia and Europe.

By the time Father Gervais became the director Divine Word Centre was already a course dominated by the study of scripture to which he added social justice. This aspect of the course of studies was presented by people from every part of the "third world"; among which were Fr. Gustavo Gutierrez and Cardinal Dery of Ghana.

In 1976 the Conference of Ontario Bishops along with the Canadian conference of Religious Women approached Father Gervais to provide a written course of studies in Sacred Scripture for the Church at large, but especially for priests and religious women. This is when Fr. Gervais began to write Journey, a set of forty lessons on the Bible. He was armed with a treasure of information from all the teachers and witnesses to the faith that had lectured at Devine Word.

He was assisted by a large number of enthusiastic collaborators: all the people who had made presentations at Divine Word and provided materials and a team of great assistants, also at Divine Word Centre.

The work was finished just as Father Gervais was ordained an auxiliary bishop of London (1980). He subsequently was made Bishop of Sault Saint Marie Diocese, and after four years, Archbishop of Ottawa (1989).

He retired in 2007, and at the time of this writing, he is enjoying retirement.

The Staff of "Guided Study Programs ln The Catholic Faith" who assisted Bishop Gervais on the development of the Journey Program:

Fr. Richard Charrette

Mr. Joe Barth

Miss Joyce Kilpalrick

Mr.Guy Lajoie

Mr. Martin Meulemeesters

Mrs.Shirley Mitchell

Mr. Ron Pickersgill

Mr. Jerry O'Connor

Mrs. Arlene Stinchcombe

EDITORIAL CONSULTANT Sr. M. Augustine, C.S.J.

RESEARCH ASSISTANTS

-Fr. Don Neumann

-Mr. Keith Philander

-Fr. Martin Vallely

ARTWORK

Drawings-Mr. Peter Gaspari

# Bibliography

The bibliography includes only the major books used in the preparation of JOURNEY Lessons 21-40, With few exceptions the bibliography is limited to books in English

### One Volume Commentaries

Brown, R. et al., ed. _Jerome Biblical Commentary_. Toronto, Prentice-Hall, 1968

Buttrick, G.A. ed. _The Interpreter's Bible_. New York, Abingdon, 1952-57

Fuller, R. ed. _A New Catholic Commentary on Holy Scripture_. London, Nelson & Sons, 1969

Laymon, C.M. ed _. Interpreter's One Volume Commentary on the Bible_ .New York, Abingdon, 1971

### Dictionaries

Buttrick, G.A. ed 4 vols, New York, Abington, 1962

Crim K. et al ed. _The Interpreter's Dictionary of the Bible, an Illustrated Version,_ (Supplementary Volume), Nashville Abington, 1976

Hartman, L.F. ed _Encyclopedie Dictionary of the Bible_. Toronto, McGraw-Hill, 1963

McKenzie, John L. _A Dictionary of the Bible_ .Milwaukee, Bruce, 1965

### New Testament: Introductory

Bornkamm, G. _The New Testament: A Guide to its Writings,_ Philadelphia, Fortress1969

George A et Pierre Grelot _Introduction à la Bible_. Paris Desclée1976

Kürnme1 W. ed _.Introduction to the New Testament_.17th rev. ed Abingdon, New York 1975

Rode, J . _Rediscovering the Teaching of the Evangelists_. Philadelphia, Westminster, 1968

### New Testament History

Reicke, B. _The New Testament Era_. Philadelphia,Westminster, 1968

Sandmel, S Judaism and Christian Beginnings, New York, Oxford University Press, 1978

### Bible Atlases

Aharoni, Y. and Avi-Yonah, M. The Macmillan Bible Atlas, rev. ed., New York, Macmillan Publishing; London, Collier Macmillan, 1968, 1977

Grollenberg, L.H. et al _. Atlas of the Bible_. Camden, Thomas Nelson & Sons,1956

### Culture of New Testament times

Jeremias J _Jerusalem in the Time of Jesus_. London, SCM Press, 1969

### New Testament Theology

Bonsirven J., _Theology of the New Testament_ , Westminster, Newman Press, 1963

Conzelmann, H. An Outline of the Theology of the New Testament. London, SCM Press, 1969

Jeremias J. _New Testament Theology,_ Part l, New York, Scribner, 1971

Kümmel, W.G. _The Theology of the New Testament according to its major witnesses_ : _Jesus, Paul, John, ._ Nashville, Abingdon, 1973

Schnackenburg R _New Testament Theology Today_ Montreal, McGraw1970

### New Testament (General)

Audet L et al _Resurrection_. Desclée Paris 1971

Brown, R.E. _The Virginal Conception and Bodily Resurrection of Jesus_ New York, Paulist Press1973

__________ _The Birth of the Messiah; a commentary on the infancy narratives in Matthew and Luke_. Garden City, Doubleday, 1977

Cullmann, O. _Peter, Disciple' Apostle, Martyr_. London, SCM Press, 1962

De Surgy, P. et al. _La Resurrection du Christ et l'Exégèse Moderne_. Paris, Les Editions du Cerf, 1969

Dupont, J. _Les Beatitudes_. Bruges, Louvain, 1973

Flood, E _. The Resurection_. New York, Paulist Press, 1973

Fuller, R.H _.Interpreting the Miracles_. London, SCM Press, 1963

Hendrickx, H. _The Bible on Justice_ , Quezon City, J M.C. Press, 1978

Hunter, A.M. _The Work and Words of Jesus_ rev. ed. London, SCl1 Press,1973

Keller, E. and H.L. _Miracles in Dispute: A Continuing Debate_. Philadelphia, Fortress, 1969

Mateos, J. _The New Testament and the Message of Jesus_. Tr. Sister Kathleen England, taken from Nueva Biblia Espanol, Madrid, Ediciones Cristiandad, 1975

Houle, C.F.D. ed. _Miracles_.London, A.R. Howbray, 1965

Richardson, A. _The Miracle Stories of the Gospels_. London, SCH Press, 1941

Richards H _The First Christians_.London, Fontana, 1973

Schlier, H. _La Resurrection de Jesus-Christ_. Paris Salvator, 1969

Schweizer E _Jesus_. Tr. D, Green, Richmond John Knox Press,1971

Trilling W. _L'Annonce du Christ dans les Evangiles Synoptiques_. Paris, Les Editions du Cerf, 1971

Van der Loos, H. _The Miracles of Jesus_. Leiden, E.JBrill, 1968

### Luke/Acts

Caird, G. B. _The Gospel of St. Luke_. Baltimore, Penguin Books, 1963

Cassidy, R.J. _Jesus, Politics and Society A Study of Luke's Gospel_ , Maryknoll, Orbis, 1978

Creed, H. The Gospel According to St. Luke.LondonHacmi11an193

Danker, F.W. _Jesus and the New Age According to St. Luke,: A Commentary on the Third Gospel_ .St. Louis, Clayton, 1972

Ehrhardt, A. _The Acts of the Apostles_. Manchester, University Press,1969

Ellis, E _. The Gospel of Luke_. London, Attic, 1967

Flanagan, N. M. _The Acts of the Apostles._.Collegeville, , Liturgica1 Press, 1964.

Foakes-Jackson, F. J. The Acts of the Apostles, London, Hodder & Stoughton, 1931

George, A. _L'Annonce du Salut de Dieu_ ,. Paris, Equipes Enseignantes,1963

Haenchen, E. _Acts of the Apostles: A Commentary,_ .London, Oxford, Basil Blackwell, 1971

Hanson, R.P . _The Acts_. London, Oxford University Press, 1967

Lagrange, H.-J. _Evangile Selon Saint Luc_. Paris, Librairie Victor Lecoffre,1921

Linskens, J. _Christ Liberator of the Poor_ (Scripture Today Series). v. 4, San Antonio, Mexican American Cultural Center, 1976

Leaney, A _. A Commentary on the Gospel According to St. Luke_. Edinburgh, T & T Clark, 1960

Manson, W. _The Gospel of Luke_ , .New York, Hodder & Stoughton, 1930

O'Neill, J C. _The Theology of Acts in its Historical Setting,_ .London, SPCK, 1961

Packer, J.W . _Acts of the Apostles_ .New York, Cambridge University Press,1966

Perrin, J.M _. Il est ressuscité pour moi_ .Paris, Beauchesne, 1969

Plummer, A. _A Critical and Exegetical Commentary on the Gospel According to St. Luke_. Edinburgh, T & T Clark, 1960

Stoger, A. _The Gospel According to St. Luke_. New York, Herder & Herder, 1969

Williams, C.S.C . _A Commentary on the Acts of the Apostles._ London, Adam & Charles Black, 1964

Williams, R R. _The Acts of the Apostles_. London SCM Press, 1953

"~~~~~~"

" to see other works by Marcel Gervais go to "www.journeywithbible.com

" **JOURNEY** a series of 40 lessons on both the Old and New Testament

" **The Word Made Flesh** "- A commentary on the Gospel of John

" **The Teaching of the Church on the Bible** "- a commentary on the document "Dei Verbum"

" **The Mystery of the Kingdom(Gospel of Mark)"-** A commentary on the Gospel of Mark.

**"Pocket Journey(1)"** A compendium of all the Old testament lessons of Journey.

**"Pocket Journey(2)"** A compendium of all the New testament lessons of Journey.

"~~~~~~~~~~"

