Luke

Beyond deliverance there also is mission. Disciples are called to be fishers of men. Unlike the fisherman, who catches fish to devour them, disciples fish to snatch people from the grip of death and damnation. But the offer of hope will yield negative reaction. The first hints of official opposition came with the miracles of divinelike authority, when the Son of man claimed to be able to forgive sins and healed on the Sabbath. This healing of the paralytic is significant because it shows the "picture" quality of miracles. Jesus healed the paralytic, but more importantly it "pictured" His absolute authority to forgive sin.

In contrast to the negative reaction came the positive responses. Levi, a hated tax gatherer, was called. And four controversies emerged, one of which involved the type of company Jesus kept, while the others centered on the Sabbath. In the midst of this debate, Jesus gave some mission statements: His task was to call the sick to repentance. His authority was such that to do good on the Sabbath is the requirement.

So Jesus organized the disciples who were responding and issued a call. The Twelve were chosen. Then Jesus offered blessing to the humble and poor while warning the rich and oppressive. His Sermon on the Plain is a call to love others in the context of accountability of God. Such love is to be greater than the love a sinner shows. It is not conditional love. It is love shown to the one who persecutes. Jesus' death for sinners will be the prime example of such love. If the world is to recognize God's disciples, their love will have to be different. Such love recognizes sin in the self before it hastens to deal with sin in others. Real wisdom is to respect the authority of Jesus' teaching and respond with obedience. The mission and message of Jesus are introduced here, as well as the fundamental elements of a disciple's ethic.

Luke 7:1-8:3 concentrates on who Jesus is and the appropriate response to Him. A Gentile centurion understood faith better than those in the nation, as the contrast between Israel and the nations surfaced. The crowd believed that Jesus was a prophet when He raised the widow of Nain's son much like Elijah and Elisha had done. John the Baptist wondered whether Jesus was the Coming One, probably because Jesus' style of ministry did not reflect the ruling, judging Messiah John had anticipated. Jesus replied that His eschatological works of healing and preaching give the affirmative answer (Isa. 29:18; 35:5-6; 61:1). He is the One who brings the time of fulfillment. The difference in the two ages is so great that John, as the best of men born up to the day of Jesus, is less than the least of those who share in the age to come.

An exemplary faith is displayed by the woman who anoints Jesus and by those women who contribute to His ministry. Here the breadth of Jesus' ministry is emphasized as women, who were held in low esteem in the first century, are raised up as examples of faith. Here also in two scenes poor women, wealthy women, and women oppressed by Satan are all brought to equal honor by Jesus.

Jesus can be trusted. With the parable of the seed and the image of the word as light, a call is made to trust God and His word, as revealed by Jesus. Those who yield fruit cling to the word patiently and with a good heart, while the obstacles to fruitfulness include wealth, persecution, and the worries of life. Jesus then showed His total authority by exhibiting sovereignty over nature, over demons, and over disease and death. All the forces of life bow at His feet.

In the context of such authority, He sends out the message of promise. He sends out a mission of proclamation of the kingdom, as word about Him reaches as far as Herod. The picture of Jesus' ability to provide comes in the multiplication of loaves. Jesus is the source of life and resides at the center of promise.

At this point the story moves from teaching and demonstration of authority to confession and call to discipleship. Peter confessed Jesus to be the Christ. Then Jesus explained what kind of Messiah He would be; He would suffer. Those who follow Him must have total and daily commitment in order to survive the path of rejection that comes with following Jesus. The second heavenly testimony to Jesus comes at the transfiguration. The divine voice repeats the endorsement made at the baptism with one key addition, the call to "listen to him" (see Deut. 18:15). Jesus was a second Moses, who marked out a "New Way."

The section closes with the disciples' failing, thus showing their need for Jesus to instruct them. Jesus issued calls to trust and be humble, two basic characteristics of discipleship. If one is to learn and grow, one must listen to Him.

Over 40 percent of this section contains material unique to Luke. There is a high concentration of teaching and parable. In fact, seventeen parables are in this unit, fifteen of which are unique to Luke. The "journey" is not a chronological, straight-line journey, since Jesus in 10:38-42 was near Jerusalem, while later in the section He was back in the north. Rather, it is a journey in time, in the context of the necessity of God's plan.

Jerusalem and the fate that met Jesus there drew near. The section explains how Jerusalem and the cross happened. Journey notes dot the section (9:51; 13:22; 17:11; 18:31; 19:28,41). Jesus traveled to meet His appointed fate in Jerusalem (13:31-35). The section's thrust is that Jesus gives a new way to follow God, which was not the way of the Jewish leadership. Its theme was "listen to him." So this section discusses how Jesus' teaching related to current Judaism. Jesus fulfilled the promise and is the Way, but His way is distinct from that of Israel's leadership. The difference surfaces great opposition, a theme dominating Luke 9-13. All are invited, but some refuse. As the new way is revealed, the seeds of discontent leading to Jesus' death are also made manifest.

The journey starts with the disciples learning the basics of discipleship: mission, commitment, love for God, love for one's neighbor, devotion to Jesus and His teaching, and prayer. Here we see the call to be a neighbor in the example of the good Samaritan. The choice of the Samaritan is a surprise, since Samaritans were not respected in Israel. Here again Jesus showed His racial breadth. Here is the example of Mary's choosing the "better" thing, which was to sit and listen to Jesus. Here Jesus revealed devotion and submission to God as He taught the disciples the Lord's Prayer, which is really to be the Community's Prayer. Also raised are notes of challenge to Judaism's leadership and a scathing indictment of them by Jesus. Their way is not God's way. Discipleship is fundamentally trusting God, not people or riches, for everything while remaining faithful to Him. If God is sovereign and cares for creation, fear Him and trust Him.

Jesus called on the crowd to know the nature of the times of His ministry. Israel was turning away; and the time for them to respond, without facing judgment, was short. The only sign Jesus would give was the sign of Jonah, the message of repentance.

The Lukan focus on repentance here is unique to his Gospel, for in Matthew the "sign" was resurrection. For Luke the comparison was with the preaching of Jonah and the message of Jesus. Israel was like a fruitless tree that the owner of the garden was ready to remove. But tragedy is the end of all people unless they repent. Israel's house would be desolate until they recognized Jesus as sent by God. Nevertheless, blessing would still come to the earth regardless of how the nation responded. Jesus wanted His people, the Jews, to repent but knew their refusal.

Renewed Jewish condemnation of Jesus' Sabbath healings shows that the warnings and divine authentication were unheeded. Jesus said the door was closing, so be sure to enter the narrow way. He also warned that those at the table would not be those who were expected to be there. Israel ran the risk of missing out on blessing, but the table would still be full with the blessed from the corners of the earth.

With Israel duly warned, most of the journey section concerns discipleship. Disciples in the face of rejection need absolute commitment. Their mission, even though others grumble at it, is to seek the lost, just as God does. God rejoices in finding lost sinners, so Jesus' call is to pursue them as one would a lost sheep, a lost coin, or a wayward son. When the lost come, open arms are to await them. Celebration and joy greet them in heaven.

Beyond mission is discipleship. Discipleship expresses itself in service to others, so the disciple is generous with resources. He is not like the rich man, who ignored Lazarus. Though false teaching is a threat, it is overcome with forgiveness of the brother, deep faith, and service. Disciples are to see themselves as slaves who do their duty, something Paul also knew (Rom. 1:1).

Disciples are to live, looking for the hope of the King's return, when the promise of the currently inaugurated kingdom is consummated with judgment and the expression of Jesus' total authority. That coming will be sudden, so be ready. It will be visible, so no one will have to hunt for it. The return will be a time of severe judgment but also a time of vindication for the saints. So in the meantime, disciples should live lives of humility, should devote themselves completely to God because disciples trust all to the Father.

Now Jesus turned to Jerusalem. He again displayed His authority when He predicted His suffering and healed as the "Son of David." The last miracle before Jerusalem returns to Jesus' Davidic, regal association, returning to the theme of Luke 12 and the issue of His trials.

Zacchaeus pictures the transformed sinner and rich man. He is a picture of the mission of Jesus, the lost who can be sought and saved. The parable of the pounds shows the need for faithfulness and the reality that the disciple, as well as the nation of Israel, is accountable to the king. Jesus entered Jerusalem as a king, but the leadership rejected the claim. Jesus warned the nation that they had failed to respond to God's promise and faced judgment. Their tragic fall drew near. Though opposition resulted in death for Jesus, opposition resulted in something much worse for the nation. Jesus predicted the nation's terrible defeat by Rome in a.d.. 70. Thus the nation was the loser, while God's plan advanced in triumph.

In this concluding section, Luke explained how Jesus died and why apparent defeat became victory. Luke showed how God revealed who Jesus was. In addition, the task of disciples in light of God's acts becomes clear. Luke mixed fresh material with that present in the other Gospels.

The final battles in Jesus' earthly ministry occur here, recalling earlier confrontations in Luke 11-13. Jesus cleansed the temple, signaling His displeasure with official Judaism. The leaders failed to embarrass Jesus in various controversies concerning His authority to act as He had, concerning an individual's political-economic responsibilities, and concerning resurrection. Jesus' source of authority is like that of John the Baptist; it comes from God. That which is to be rendered to God is to be given to God and is to be separated from the rights God has granted to government to operate. Resurrection changes people, so that life in the next world is different from and transcends life in this world.

In the midst of these controversies and at their end, Jesus told a parable and asked a question, which give an overview of God's plan. They revealed God's commitment to His Son despite Jewish rejection. The nation's rejection would cost them. The kingdom would go to new tenants. The question about Psalm 110 gives the reason. The Messiah is not just David's Son; He is David's Lord, who is to be seated at God's right hand. When we see Jesus, we see more than a king; we see the person God has chosen to share His authority and His rule. Jesus' death is a transition, not an end to God's plan. Jesus reveals how things stand when He condemns the scribes' hypocrisy, while praising a poor widow's simple, generous, and sacrificial faith. Blessing is not a matter of position but of the heart. The widow may have been poor, but in terms of life she was wealthier than the wealthy because her priorities were right.

In light of the nation's refusal, Jesus predicted the fall of the temple and of Jerusalem, events that themselves are a foretaste of the end. The fall of Jerusalem will be a terrible time for the nation, but it was not yet the end, when the Son of man returns on the clouds with authority to redeem His people (Dan. 7:13-14). This discourse on the end is hard to understand because it describes events that lead up to the fall in a.d.. 70 and the events of the end together. In Luke the events of the fall of Jerusalem are largely in view from verses 5-24. But these events are like those of the end. Disciples are to watch and be faithful. The events of a.d.. 70 are a guarantee that the end also comes, since the one set of events does picture the other.

Luke 22-23 describes the moments before Jesus' death. Jesus directed where the Last Supper was held and told the disciples to prepare it. Jesus, though betrayed, was innocent, but His death would bring the new covenant and was a sacrifice on behalf of others. In His last discourse Jesus announced the betrayal, pointed out that greatness is in service, appointed eleven to authority, predicted Peter's denials, and warned of rejection. Jesus was in control, even as His death approached.

As Jesus prayed, He exemplified trust in the face of rejection, something He had exhorted the disciples to possess. The trails centered on who Jesus is. The crucial answer comes in 22:69. Jesus "from now on" would be manifest as the exalted Lord, who is seated with authority at the side of God. The allusion to being seated at the right hand repeats the allusion to Psalm 110, a passage to which Luke would return in Acts 2:30-36. Messiahship means lordship, that is, authority over God's plan and salvation. No judgment the leadership makes can prevent that from happening. In fact, ironically and unwittingly they help bring this authority to pass. Jesus was on trial, it seems; but, in fact, He was the Judge.

But it was not only the leadership that was guilty. As Pilate and Herod debated what to do about Jesus, the people were given the final choice. Despite Pilate's repeated protestations of innocence and Herod's similar reaction, the people asked for Jesus to be slain and Barabbas to be freed. Justice was absent, both in the request and in the failure of the leaders to carry out their impression. Passively and actively, the responsibility for Jesus' death widens. Everyone, whether actively or passively, shares in the responsibility of Jesus' death (Acts 4:24-28).

So the innocent died, while a criminal was freed. Here is the first cameo of the significance of Jesus' death as He prepares to face His departure. Next a second image of the significance of Jesus' death follows. Jesus was crucified between two thieves. One derides, but the other believes and receives the promise of life in paradise. Here is a picture of division of opinion and of eternal fate, which Jesus brings. A centurion con-fesses the righteousness of Jesus, the final word at the scene of the cross. Luke made clear that Jesus died unjustly, yet in the face of injustice God still works. Luke describes Jesus' death with Old Testament allusions that picture Jesus as an innocent sufferer who relied on God (Pss. 19; 22:8-9; 31:6). The injustice is transcended in God's plan through the coming resurrection.

Luke closes with three scenes of resurrection and vindication. First, 24:1-12 announces the empty tomb, but the news of the excited women is greeted with skepticism. The angelic announcement told the women to recall the predictions of suffering proclaimed during the journey to Jerusalem. Luke 24 often notes that such events must take place. God's plan emerges at the end of the Gospel, just as refrains of its presence began the Gospel in the various hymns and announcements declaring its presence.

Second, the experience of the Emmaus disciples pictures the reversal the resurrection brought to the disciples' despair.

These two disciples mourned the departure of the Prophet of Israel who might have redeemed the nation. But instruction in Scripture and the revelation of Jesus Himself shows that God had a plan, which included Jesus' death. God has indeed raised Jesus, vindicating both Jesus and the plan. Despair turns to joy upon understanding the nature of God's plan and Jesus' role in it, a major note in Luke. Events that on the surface appeared devastating to Jesus' claims, in fact, were foundational to what God was doing. Jesus' death should not cause despair because it allowed heaven to open its gates to humankind.

Third, Luke reported Jesus' final commission, instruction, and ascension. Just as Luke 12 opened with the hope of Old Testament promise fulfilled, so Luke 24:43-47 returns to the central theme of Jesus the Messiah as the fulfillment of God's plan and promise. Jesus' final Gospel appearance yields a commission, a plan, and a promise. The disciples were reminded again that Scripture taught the suffering and exaltation of Messiah. Jesus also told them that they were called as witnesses to preach repentance. The plan was to go to all the nations, starting from Jerusalem. The promise was the gift of the Father, the Holy Spirit (24:49; 3:15-17). As the Baptist promised, so it had come to pass. Enabling power from heaven, from on high, would come in the distribution of the Spirit upon those who had responded to the message of Jesus (Acts 2:16-39).

Jesus' ascension pictures the exaltation He predicted at His trial (22:69). God's plan does not involve a dead Messiah but one who sits at God's side. In exaltation Jesus is vindicated, and the plan to reach all nations of people goes on. Jesus, the Messiah, is Lord of all, so the message can go to all (Acts 2:14-40; 10:34-43).

The Gospel of Luke closes with the disciples rejoicing that out of the ashes of apparent defeat, victory and promise arose. The new way was still alive, and the risen Lord showed the way. Theophilus could be reassured (1:1-4), while the history continues in Acts.

Theological and Ethical Significance. How does God want people to receive the message? The centrality of repentance as a summary term for responding adequately to God's message is prominent throughout Luke's message. The fundamental dynamic of responding to God is agreeing with Him about the seriousness of sin, turning to Him to forgive it, and trusting Him to forgive sin and deal with it. In short, we know that God has dealt with the sin problem so we can walk with God (1:77-79; 5:31-32).

As disciples follow Christ, they can count on rejection. They are to hold to the word and endure (8:1-14) and watch for the Lord's return, being faithful until He comes again (12:35-48; 18:1-8; 17:22-37; 21:5-38). The fact of Jesus' return and the reality that He returns bringing judgment should bring perspective to the temporary suffering endured by His disciples. Though some rejection exists now, reception in heaven awaits in the future (23:42-43; Acts 7:55-56). This truth has been called Luke's individual eschatology, where Luke described how heaven receives the individual faithful to Jesus.

Luke's Gospel is pastoral, theological, and historical. The reality of God's plan affects how individuals see themselves and the community to which they belong. Old barriers of race are removed. New hope abounds. The message of Jesus is one of hope and transformation. Anyone, Jew or Gentile, can belong. At the center is Jesus, the promised Messiah-Lord, who sits at God's right hand exercising authority from above. He will return one day, and all are accountable to Him. His life, ministry, and resurrection/ascension show that He can be trusted. He can bring God's promises to completion, just as He has inaugurated them. In the meantime being a disciple is not easy, but it is full of rich blessing that transcends anything else this life can offer. This is the reassurance about salvation Luke offered to Theophilus and others like him.

Bock, Darrell. Luke. NIV Application Commentary. Grand Rapids: Zondervan, 1995.

Evans, Craig. Luke. New International Bible Commentary. Peabody, Mass.: Hendricksen, 1990.

Stein, Robert. Luke. The New American Commentary. Nashville: Broadman, 1992.

Tiede, David L. Luke. Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.