St. Mark’s Adult Education Meeting Summary
LUKE
Lecture Series Led By Rev. Mike Kreutzer
Sunday, April 01, 2007

The Passion and Resurrection narratives of the four canonical gospels, while including some variations particular to each, are remarkably similar. They are also of a length that seems to be disproportional to the rest of the gospel. In each of the synoptics, they take up three chapters; and in John, nine – even though the events recounted there all take place within the course of only four days.

Scholars agree that the Passion narratives were the first part of the gospel to reach a settled form. For St. Paul, the entire gospel consists of the story of Jesus’ death, resurrection and subsequent appearances. Martin Kähler famously remarked that the gospels are actually Passion narratives with long introductions.

22:1-38, Jesus’ Last Supper – The narrative is comprised of four parts:

1-6, the conspiracy against Jesus – The chief priests and the scribes continue to look for a way to put Jesus to death, but they are still afraid of the people. Their opportunity comes when Satan, who has been absent since 4:13, reenters the picture and enters into Judas Iscariot, who agrees to find a way to betray him when the protecting crowd is absent (6). Unlike Jn, Lk gives no motivation for Judas’ act. Yet Judas is culpable: cf. 22:22, “woe to that one by whom he is betrayed!”

7-13, the preparations for the Passover meal – When Lk speaks of “the day of Unleavened Bread”, he obviously means the Passover; he does not distinguish between the Passover and the seven-day Feast of Unleavened Bread that follows it.

Sending two of his disciples to prepare the meal is reminiscent of Jesus’ sending out his disciples in pairs to all the places that he intended to visit in 10:1, and of Jesus’ sending two of his disciples to prepare for his entry into Jerusalem in 19:28. Lk specifically names these two as Peter and John: whose names appear first in the listing of the eleven in Acts 1:13, and who minister together in Acts 3, 4 and 8.

Jesus puts himself in mortal danger, since he is breaking his pattern of coming to the temple only when surrounded by supportive crowds, and then spending nights on the Mount of Olives. His sending of the two seems to be something done clandestinely, since “a man carrying a water jar” would have been unusual. Lk’s account also includes an aura of divine intervention, since a room and an entire Passover meal would already have been prepared.

14-20, the institution of the Lord’s Supper – Lk’s account is most similar to that in 1 Cor. 11:23-26 (as compared with those in Mk 14:22-25 and Mt. 26:26-29). One significant difference in this gospel devoted to the poor and to sinners, is that Lk alone places the indication of Judas’ betrayal after the institution of the Lord’s Supper 

At the feeding of the 5000 in 9:16, Jesus took bread, blessed it, broke it and gave it. He does the same here and at Emmaus in 24:30. This is the characteristics Eucharistic formula.

1 Cor. 10:6 and the Didache mention the cup before the bread, but this is the only place with the sequence of cup-bread-cup. Lk might be combining two traditions here: one focusing on the eschatological aspect of the Passover and of Jesus’ actions, and the others reflecting the church’s common Eucharistic pattern.

21-38, farewell instructions – Some of the material here is found also in Mk and Mt, but some is unique to Lk. One Lukan touch is the teaching on greatness and on service to others. Placed right after the passage on Jesus’ betrayal, it serves as a reminder that not all betrayal of Jesus is in the past. The covenant sealed and reaffirmed in the Eucharist binds us to a lifetime of service. This section ends with a note on the utter seriousness of the situation and the proximate danger in which both Jesus and his disciples find themselves.

22:39-53, the arrest of Jesus – Verses 43-44 were probably not in the original version of Lk, but they were known to writers of the second century.

The place is the Mt. of Olives. Unlike other accounts, Jesus does not take three disciples aside with him, but asks all of them to pray. Once (not three times) he finds them asleep; even then, Lk softens the effect by noting that they were sleeping “because of grief”. Jesus is kneeling in prayer, not prostrating himself on the ground, As always in Lk, Jesus is a person of prayer and calls upon his disciples to pray.

In the scene of the arrest, the betrayer acts with a kiss, and a disciple with a sword. Jesus stops both of them with a word. He likewise confronts the lies of his opponents with the truth. But this is their hour: the hour of darkness. Priest, temple officers and elders – those who have been looking for a way to kill him – lead him away.

22:54-71, the Jewish hearing -- The scene is not really a trial. Jesus is held at the high priest’s house overnight. There is no hearing before the council, as in Mk. Jesus is abused by the guards during the night, not after the trial as in Mk and Mt. Lk places Peter’s denial before the hearing, not intermixed with portions of it as the other evangelists do.

In 22:31-34, Jesus says that Peter will be tested, will fail. will repent, and will then become a source of strength for the others. The first three of these occur here. The fourth takes place after the resurrection (see. Acts 1-5). Lk alone inserts vs. 61: “Jesus turned and looked at Peter”: describing simply the moment of transformation.

In 66-71, Jesus is taken the next day before “the council”. The term “Sanhedrin” was used in various ways at this time, and it is difficult to define exactly who would be included. They will not accept any answer that Jesus gives, nor will they answer his questions, but they still need to twist his words into a civil charge that can be brought before Pilate.

23:1-25, the Roman trial and sentencing – Lk does not allow the narrative to move from a Jewish phase to a Roman phase; Jesus’ Jewish opponents are involved throughout the entire scene. Both groups bear responsibility, even though the Romans make the decision. Lk does not pin-point specific individuals, e.g. the high priest, but portrays a group of people as participating in the condemnation and trial.

Pilate will be portrayed more favorably than in the other gospels. One reason might be the early church’s desire to avoid alienating further the power of Rome.

Herod, who wanted to see Jesus back n 9:9, now has his chance, but he has had to travel to Jerusalem to do so. Jesus’ accusers accompany him to Herod and back again, making sure that he does not elude their grasp. Despite Pilate’s repeated assertion that Jesus is innocent of any charges deserving death, he accedes to the accusers’ wishes.

23:26-56, the crucifixion, death and burial – [See the two full paragraphs on page 146 of The Last Week by Marcus Borg and John Dominic Crossan.] Lk alone has the scene between Jesus and the women of Jerusalem and the scene of the “repentant thief” who is promised paradise. In reality, crucifixion was not used for common thieves, only for those who dared to challenge the authority of Rome. There are historical records, following times of rebellion, when people were crucified in the hundreds and even thousands; Josephus writes of such a mass crucifixion following the destruction of Jerusalem.

26 -- “As they led him away”: Lk continues to include all those responsible for Jesus’ death. As an example of discipleship, Lk alone has Simon of Cyrene carry the cross behind Jesus.

34 – “Father, forgive them…” is absent in some manuscripts.

44-49 – the death of Jesus; Lk recounts Jesus’ death in just six verses. Lk divides this unit into three brief scenes: the signs preceding the death, the death itself, and the reaction of those present. 

Lk, like Mk and Mt, describes darkness from noon until 3:00. 

At Jesus’ death, his cry in Mk 15:34-35 is a cry of abandonment: “My God, my God, why have you forsaken me?”. In Lk (46) it is a cry of trust in God: “Father, into your hands I commend my spirit.”

There are three responses to Jesus’ death. The centurion declares that he was innocent. The crowds return home, sorrowful and penitent. The women (already named in 8:1-3) stand as witnesses; they will also be witnesses of the resurrection.

The scene is rich in theology. See Craddock, pp. 275-6.

50-56, the burial – Dt 21:22-23 insisted that the body of one hung on a tree should not remain there overnight, but that it should be taken down and buried. The Romans apparently acceded to that. Respect for Jesus’ body is shown (1) in the fact that a member of the Sanhedrin claimed it, (2) it was placed in a tomb in which no one had yet be laid (only Lk and Jn include this note), and (3) the women carefully note the place so that they might return after the Sabbath for a proper anointing.

The earliest creeds, including those found in Paul, make specific mention of Jesus’ burial. This was done in order to counter those who, even early on, tried to claim that Jesus had not really died.

When this part of the story ends, both those from Galilee and Joseph from Judea remain faithful to Jesus even after his death, thereby lending a note of hope to an otherwise hopeless situation.


24:1-53, the Resurrection Narrative – Luke places all these events on the same day, the first day of the week. There are four units.

1-12, the empty tomb – The story of the women and the empty tomb is common to all of the gospels, but is told differently in each. It is told again by Cleopas on the road to Emmaus (22-23) and was confirmed by the visit of Peter (12) and others to the tomb as well (24).

The fact that the tomb was empty by itself proves nothing; “but the empty tomb supported the very important point that the one raised was the crucified and buried Jesus. The church from the very beginning has refused to allow resurrection to be interpreted in terms totally subjective. Matters of faith are never finally proven, nor faith generated by an incontrovertible argument. Faith is communicated by witness, but that witness is not reduced to how believers have felt about the experiences of Jesus Christ.” (Craddock, p. 281)

Luke’s reference (4) to two men (identified in 23 as “angels”), joins this story to the transfiguration (9:30) and the ascension (Acts 1:10).

Verses 6-8 convey (Craddock, pp. 282-3) fours important points.
1) Galilee belongs to the preparatory past.
2) Since the text says that Jesus had told the women that he would be crucified, buried and raised, that puts them within the inner circle of disciples with whom he shared these things.
3) The women as not commanded to tell the disciples the news (as in Mt and Mk); they are disciples.
4) The faith and witness of the women consists of three things: the discovery of the empty tomb, the words of the two messengers, and their remembrance of the words of Jesus. In regard to this last element, Craddock (p. 283) notes: “Faith does not usually move from promise to fulfillment but from fulfillment to promise. Remembering is often the activating of the power of recognition.”

13-35, the appearance on the road to Emmaus – Except for verse 34, which confirms an earlier Christian tradition of an appearance to Simon Peter (1 Cor. 15:5), this story is completely Lukan. One typically Lukan element is the fact that the story is placed in the context of a journey.

The story may have been developed with a liturgical usage in mind. It begins with a coming together and continues with the scriptures and an explication of them. This leads to table fellowship, in which Jesus once again takes, blesses, breaks and gives; and it is that remembrance that the disciples come to see and to recognize the risen Christ among them. It concludes with a sending out to bear witness.

36-49, the appearance in Jerusalem – The focus in this scene is on the physical reality, the corporeality, of the risen Jesus; the disciples (36) thought that they were seeing a ghost. Here, Lk again emphasizes that the risen Jesus is the same Jesus who was crucified and buried.

46-47: “Thus it is written” reminds the hearer of the continuity with the scriptures. It was God’s plan all along to bring repentance and the forgiveness of sins to “all nations”. That will be the theme of Peter’s Pentecost sermon in Acts 2.

49: “Stay here in the city until you are clothed with power from on high.”

50-53, Jesus’ farewell – Lk is the only evangelist to describe Jesus’ exaltation (ascension) at a specific, separate time and place. Mk and Mt include it in the event of the resurrection. For Jn, Jesus’ death, resurrection and exaltation are all part of the same event.

Like the story of Emmaus, this ending of Lk continues to compress all of the events surrounding the resurrection into one day: an Easter liturgy. Acts will provide a 40-day period between the resurrection and the ascension, with the appearances of the risen Jesus taking place there.

In a priestly blessing, Jesus entrusts the disciples to God’s care, even before the Spirit is given. They return to Jerusalem with great joy and “were continually in the temple blessing God.”

Craddock, p. 295: “With these words, Luke has come full circle. He began his Gospel with a scene in Jerusalem, in the temple, at the hour of worship. Events in that opening scene generated anticipation in the reader: God is at work and something marvelous is about to happen. The reader is again in Jerusalem, in the temple, at the hour of worship. Events in this closing scene again generate anticipation: God is at work and something marvelous is about to happen.”

St. Mark’s Adult Education Meeting Summary
LUKE
Lecture Series Led By Rev. Mike Kreutzer
Sunday, March 25, 2007

This section of Lk begins with the entry into Jerusalem and concludes with a summary statement about Jesus’ public ministry in the temple area (21:37-38).

It is important to unlearn other sources in order to fully hear this one.

Lk differs from Mt and Mk in the emphasis that he places on Jerusalem as the place where Jesus completes his ministry and the place where the church begins its mission. In Mt and Mk, the risen Jesus instructs his disciples to meet him in Galilee; in Lk, he tells them to remain in Jerusalem until they receive the Holy Spirit.

The church has compressed the story of the Jerusalem ministry into eight days, from Palm Sunday through Easter. This is not, however, apparent from the text. It may have lasted much longer. Some scholars have suggested that the feast surrounding the Palm Sunday events was actually Tabernacles, which occurs in the fall, extending the Jerusalem ministry from approximately November until April.

19:29-48 the entry into Jerusalem – Lk provides three units (again):

the entry itself (vss. 29-40) – The colt seems to be owned by a disciple, but its use by Jesus is not something that was pre-arranged: it is a divine plan. An animal that has never been ridden was sometimes used in sacred rites. Jesus and his disciples are in the procession. The disciples shout praises, not the crowds who will later condemn him. The disciples’ motivation is faith in Jesus. There are in Lk no “Hosannas”, palms or branches, which are signs of nationalistic triumph. Unique to Lk is the objection of the Pharisees to the disciples’ acclamation; this could stem from a variety of motives.

Notice that, at the birth of Jesus in Luke chapter 2:14, the angels sang of peace on earth. Here (19:38), the disciples sing of peace in heaven. 

the lament over the city (vss. 41-44) – In the person of Jesus, God has visited Jerusalem, offering peace, but that offer was rejected. Lk describes the consequences in terms of the Roman destruction of the city in 70 C.E.

the cleansing of the temple and Jesus’ teaching in the temple (vss. 45-48) – In Lk, this action is a work of purification and a part of Jesus’ teaching, not an announcement of the temple’s destruction. Vss. 47-48 soften the event of the cleansing, as Jesus makes the temple the center of his teaching. The chief priests, scribes and leaders of the people are trying to kill him, but the crowds provide protection.

20:1 – 21:4, controversies in Jerusalem

20:1-8, the question of authority

20:9-19, the parable of the tenants – Jesus has been speaking to two audiences: the people and the authorities. Here he addresses the parable to the people, but his intended audience, the authorities, is standing there listening. In the end (19) they recognize that the parable is actually intended for them. The vineyard was a familiar prophetic image (cf. e.g. Is. 5). Included here is reflected the movement of the gospel from the Jewish leadership to the Gentiles along with the Jews. The final verse again reflects the intent of the leadership to kill him, but the support of the people holding them at bay.

20:20-26, tribute to Caesar – The issue of paying taxes to Caesar was an especially contentious one in Galilee. Josephus says that in 6 C.E. Judas the Galilean declared that it was treason against God to pay taxes to the Emperor. He was killed by the Romans.
Jesus has continued to elude the traps set by his opponents, so they send “spies”, pretending to be honest, in order to try to trap him. In order to put him to death, they need a civil charge to present to Pontius Pilate. This trap could force him to alienate at least half his audience, no matter which way he answers.
Jesus’ answer does not set up two lists: obligations to God, obligations to the Emperor. The tension between the two continues to be an issue for each age to address, even as they assert that ultimate allegiance belongs to God alone.

20:27-40, the question about resurrection – The Sadducees here show no interest in learning or in honest inquiry. They are simply baiting Jesus. Unlike the Pharisees, they were part of a movement, aligned with the priests, that asserted that the Torah alone was the basis for both belief and practice; so Jesus argues from the Torah to refute them. The scribes (39) commend him; they were aligned with the Pharisees, who accepted not only the Torah, but the Prophets, the Writings, and the “oral Torah” as well.

20:41-44, a question from Jesus about the Son of David – This passage is unusual in that it is Jesus, not his opponents, who brings up a contentious question. Jesus does not argue with the term itself, even as it has been applied to him, but with its interpretation. For many, the title had taken on political and military connotations, which Jesus rejects. Craddock (p. 241) notes: “Perhaps Luke’s point in our text… is that no single title or descriptive term should be the sole normative designation for Jesus. He was son of David, but not that alone. He was David’s Lord, but not that alone. We have already seen in Luke that Jesus was Elijah-like and Jonah-like. Perhaps Luke can teach us to think in analogies in our Christologies, but not to insist on closure in an impatience to locate and label the heretics.”

20:45 – 21:4, a warning about the scribes and an example from a poor widow -- Jesus does not romanticize the widow’s small gift. As a criterion for giving, he asks how much is left after the gift is given. The giving of her all is the great example.

21:5-38, Jesus’ apocalyptic discourse – Both the apocalyptic passages in the gospels and the entire book of Revelation join together historical events with a sense of what is going on behind and beyond history, putting historical events into the broader context of God’s purpose. This type of literature makes use of symbols, signs and mysterious figures of speech.
Luke places Jesus’ words in the temple, not on the Mount of Olives as in Mk and Mt. Jesus speaks first of the fall of the temple and is then asked “Where?” and “When?” His response comes in seven sections:
1) 8-11 signs of the times
2) 12-19 the time of testimony preceding the end
3) 20-24 the fall of Jerusalem
4) 25-28 the coming of the Son of man
5) 29-31 the parable of the fig tree
6) 32-33 the time of the coming of the Son of man
7) 34-36 the conclusion of the discourse

Craddock (p. 245) comments: “faithfulness and endurance under threat, under arrest, and under penalty of death are the qualities of disciples during the time of witnessing. Disciples are not exempt from suffering. There is nothing here of the arrogance one sometimes sees and hears in modern apocalyptists, an arrogance born of a doctrine of a rapture in which believers are lifted above the conditions of persecution and hardship.”

Lk places his hearers in a time in between the destruction of Jerusalem and the coming of the Son of man, who will bring redemption.

37-38, a summary of Jesus’ activities during his ministry in Jerusalem – He would spend the night on the Mount of Olives; and in the morning he would return to the temple where all the people would gather to listen to his teaching.
With these verses, Lk brings the story of Jesus’ public ministry to a close.

St. Mark’s Adult Education Meeting Summary
LUKE
Lecture Series Led By Rev. Mike Kreutzer
Sunday, March 18, 2007

15:1-32, three parables of forgiveness, reconciliation and joy – As he does frequently, Lk offers us a set of three. Matthew uses parables, but his are based primarily on nature. Lk makes additional use of parables involving human beings and their relationships, just as he does here. The first two end with a reference to “one sinner who repents”, perhaps setting the stage for the third parable.
1-2 provide the setting: tax collectors and sinners were coming to Jesus, and Pharisees and scribes were grumbling about it.
3-10, the found sheep and the found coin – The two parables are a set, joined by the word “or”; what man “Or what woman”.
11-32, the loving father -- The younger son would have received one-third of the inheritance. Through his own actions, he squandered all of it, becoming lower even than pigs. The father takes the initiative in watching and waiting for him, in running to greet him, in breaking in on his prepared speech, and in celebrating his safe return. Both Judaism and Christianity have provisions for reincorporating “sinners”; but here is a sense of overwhelming rejoicing, not just grudging acceptance.

16:1-31, teachings about wealth – This collection of stories and sayings includes both a parable about the positive use of wealth and one about the negative use of wealth. Each of them (vs. 1 and 19) begins with the words, “There was a rich man.” Money and possessions have been an ongoing concern for Lk, at least since the Magnificat of chapter 1. [No one seems to have been able to explain why Lk inserted vss. 14-18 between them.]
16:1-13, the shrewd steward – Jesus seems to be calling on his followers to use money with a view toward the future, to those things that are most important. Vss. 10-13 are a collection of sayings that pertain to the topic.
16:19-31, the rich man and Lazarus – The subject remains money, but the audience changes from the disciples to the Pharisees (v. 14). The Pharisees who are being criticized here appear to have accepted an easy relationship between God and mammon, one in which wealth was a sign of God’s favor. They scoffed at Jesus’ teachings that challenged that approach. This approach is sometimes referred to today as a Deuteronomic relationship. Jesus seems to view the world more from the prophetic tradition.
This is the only parable in which Jesus uses proper names, viz. Lazarus and Abraham. There are parallels in Egyptian literature and seven in the rabbinic writings. Lk (Jesus?) appears to have adapted this familiar story to convey his message. The message is about the proper interpretation of scripture, not only about wealth, but also about Jesus. If the rich man understood the Law and the prophets, he would have understood the proper use of his wealth. If the Pharisees understood the Law and the prophets, they would have understood about Jesus.

17:1-10, four groups of sayings about the life of the community

17:11 – 18:30, various saying leading up to the final prediction of the passion – This section is framed by 17:11 and 18:31, both of which refer to the journey to Jerusalem. Much of the material is found only in Lk.
11-19, the healing of ten and the thanks of one – The story really does not make sense as it is told. The ten come to Jesus and do exactly what he has told them to do. In their obedience, they are healed. The foreigner who comes back is told that he is healed by his faith; yet he and the other nine were already healed. The story is actually two stories: 11-14 and 15-19.
11-14: At the border between Galilee and Samaria, ten lepers approach Jesus, asking to be healed. They are a mixed group; their illness reveals their common bonds. Jesus treats them with compassion. In following his command, they are healed.
15-19: One man returns to thanks Jesus. He is a foreigner, again prefiguring Jesus’ and the church’s ministry to the Gentiles. The verb translated “made you well” is the verb that also means “saved”. Ten were made well; one was saved by accepting God’s revelation in Jesus.
11:20-37, teachings about the Kingdom and the coming of the Son of Man -- Luke’s apocalyptic discourse will not come until chapter 21, with its description of the destruction of the temple and of Jerusalem. Here, we learn more about the coming of the Kingdom and about the sudden appearance of the Son of man.
21, “the kingdom of God is among you” --- The kingdom is not something that is predictable, but it is something that has already come, although Jesus’ enemies do not recognize it (Craddock, p. 205: “The presence of Jesus is the presence of the kingdom. And the signs of it? The deaf hear, the lame walk, the dead are raised, and the poor have the good news preached to them. These conditions mark the presence of God’s reign in the world.”)
But is this all there is? Jesus responds that the coming of the parousia is certain, but the time is uncertain. (Craddock, p. 207: “…one event will certainly precede all others: the Son of man, here identified as Jesus, must first suffer and be rejected (v. 25). That very real fact must flavor all messianic expectation; as there can be no Easter without Good Friday, so there can be no “second coming” without the first. To invest in the return of the Messiah while avoiding his journey to the cross is to choose a dazzling triumphalism that has nothing to do with the kingdom of God.”

18:1-14, two parables on prayer – These appear in Lk alone. Together, they form the familiar Lukan pattern of “saint and sinner” juxtaposed. 1-8 urges persistence in prayer. 9-14 reminds the hearers that both receive God’s grace, not because of what they have done, but simply because God is God. The concluding verse is found also as Lk 14:11.

18:15-17, children and the Kingdom – These verse flow out of the aphorism in v. 14.

18:18-30, the rich and the Kingdom – All three synoptic gospels say this man was rich. Mt says he was young. Lk says he was a ruler. His question misses the point of what Jesus has been saying. He asks, “what must I do to inherit eternal life?” “Do” is concerned with earning. “Inherit” signifies a gift. Also a problem is the fact that he has kept all the commandments – except maybe the first. To have God, he has to make his money subordinate to God, which he is unwilling to do.

18:31 – 19:28, four events leading up to Jesus’ entry into Jerusalem – This section begins and ends with a reference to Jesus going up to Jerusalem.

18:31-34, the final prediction of the passion – For the first time, Lk mentions the involvement of the Gentiles. No mention is made here of the Jewish authorities. Not only did the disciples not understand what he was saying, Lk comments (34) that the meaning “was hidden from them”. This common biblical assertion leads Craddock to observe (p. 216) that, “Logic breaks down in the Bible’s struggle to relate human failure and divine purpose. Luke is not reticent to see God’s hand in both not seeing and seeing by the disciples.”

18:35-43, healing a blind man near Jericho – Jesus’ public ministry began with his reading and commentary in the synagogue at Nazareth which focuses on Jesus’ role of giving sight (4:18). In 18:31-34, the disciples do not see. Here, a blind man does come to see, saved by his faith. This man already sees inwardly (“Son of David”) and now receives outward sight as well. As a result, the man begins to follow Jesus to Jerusalem (43).

19:1-10, Jesus and Zacchaeus – The story describes salvation coming to a rich man, just as it just has (18:35-43) to a poor man. The story is reminiscent of the call of Levi. An even greater change is described here since Zacchaeus is said to be “a chief tax collector” (this term appears nowhere else in Greek literature). Yet he, too, is a “son of Abraham”. Zacchaeus is converted in his public and economic life, not just in some theoretically “internal” life. As a result, salvation comes to his house. Jesus sits down at table with him, a sign that Jesus’ work in Zacchaeus has been completed.

19:11-28, a parable about faithful stewardship and the return of a nobleman – The opening verse provides another reminder of Jesus’ going up to Jerusalem, even as that journey is about to reach its climax. Verse 11 is another example of Lk prefacing a parable with a note of interpretation. The parable appears to be a message to the disciples that the glory of the kingdom will not come immediately. First, the nobleman must go away for a time, and there he will receive his glory. Then he will return, judging each one according to his/her deeds. This passage seems to be a conflation of two stories: one about a king who goes away and returns in power, despite the opposition of those who do not want him to be king; the other, about a king who returns after a journey, inquiring how his servants have exercised responsible stewardship during his absence.

19:28 – The journey narrative ends as it began (9:51) with a reference to Jesus going up to Jerusalem.

St. Mark’s Adult Education Meeting Summary
LUKE
Lecture Series Led By Rev. Mike Kreutzer
Sunday, March 11, 2007

9:51-62 The beginning of the journey to Jerusalem and the nature of the call to follow -- 
This extended narrative (9:51 – 19:28) is not a geographical journey, but a literary creation. It make no sense from a geographical point of view. It encompasses multiple aspects of Jesus’ teachings and takes its time doing so. If we look at its beginning, 9:51-62, we would expect a Markan-type of urgency to drive the story forward directly to its conclusion. That doesn’t happen. On the journey, Jesus takes many “side-trips” to spend time teaching, to have dinner with friends etc.

9:51, “When the days drew near for him to be taken up, he set his face to go to Jerusalem.” The entire narrative of these chapters is set within the literary framework of Jesus’ journey to Jerusalem. Lk reminds us of that setting multiple times (13:22, 17:11, 18:31, 19:11). The term “set his face” is reminiscent of Is 50:7, “I have set my face like a flint, and I know that I shall not be put to shame; he who vindicates me is near.” It connotes, therefore, a sense of opposition that Jesus will face.
52-56 – Jesus’ baptism and transfiguration are parallel scenes. Just as he was rejected at Nazareth following his baptism, so is he now rejected in Samaria following his transfiguration.
57-62 – These sayings are set in a threefold literary pattern: “I will follow… Follow me… I will follow…” that spell-out the earlier “take up your cross and follow me.”

10:1-24, the mission of the 70 – The scene is an expansion of the mission of the 12 from chapter 9. It is unique to Lk.
1-12, the instruction and sending out of the 70 – Their mission prefigures the sending out to all nations in Acts. Their commission, like that of the 12, is to announce the good news and to heal the sick. They are to eat what is set before them; this probably is intended to address the eating controversies in Acts, as those sent out work among the Gentiles. The role of the 70 is not to judge, but simply to announce the good news, to heal the sick, and then to move on.
13-16,woes to those who do not repent – This is a strange location for these sayings: here in a commissioning address.
17-20, the return of the 70 -- As he did with the mission of the 12, so Lk inserts some material between the sending out and the coming back. The 70 rejoice in the work of God through them. This is another note of encouragement to later Christians, and prefigures the missionary successes in Acts. At the same time, Jesus warns his messengers not to rejoice in their “powers” and successes but in the Holy Spirit.
21-24, Jesus’ prayer of rejoicing in the Spirit and a benediction – These verses conclude the mission of the 70 with a doxology.

10:25-42, two stories about hearing and not hearing – Lk presents us with two people who are not really hearing Jesus’ message: a lawyer and Martha. There situations are different, and so are Jesus’ responses. To one he says, “Go and do,” and to the other, “sit down and listen.” 
In the parable of “the Good Samaritan”, Jesus uses the familiar three-fold literary pattern and seeks to open the lawyer’s eyes to a wider perception of God’s embrace and to a wider perception of who God’s people are.
In vs. 39, Mary is described as sitting at Jesus’ feet, something that rabbis would not allow. Jesus’ mission includes women, both among those who are called to hear and among those who are called to learn and to carry out the work of the gospel.

11:1-13, teachings on prayer – Lk’s version of the Lord’s Prayer (2-4) is shorter than the more “liturgically extended” (Craddock, p. 153) form of Mt 6:9-13. 
è Compare Mt 6:9-13, Lk 11:2-4, and Didache 8:4-9.
5-13: encouragement to prayer and to confidence that God will hear our prayer

11:14 – 12:1, conflicts and controversies – 11:53-54 summarize the effects of the growing conflict with the scribes and Pharisees. Jesus responds in 12:1 by warning the ever-growing crowds about the hypocrisy of the Pharisees.

12:2 – 13:9, exhortations and warnings – Jesus’ audience here was in “the thousands” (12:1). 
12:2-12 – Jesus looks toward the coming of the kingdom in all its fullness and toward the truth that will be revealed; and he insists that his followers live in that truth now. That means acknowledging ourselves as his disciples and “commending the faith that is in us.”
12:13-34 – “Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions” (15); the lilies of the field; (32) “Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom.”
12:35-48, be prepared and faithful
12:49-59 – The images of baptism and fire help tie together multiple saying from different occasions.
13:1-9, a call to repentance -- Jesus does not answer their question about blame, or about chance. Instead he brings their attention back to his call to repentance.

13:10-35, growing conflicts and teachings about the kingdom – 
13:10-17, a healing on the Sabbath – The opposition grows, while the crowds are rejoicing at his words and deeds. The synagogue was the focus of the very heart of Judaism and, for some even more than others, of observance of the law.
13:18-21, parables of the kingdom – “It is like…” Both of these parables speak of the kingdom coming through small things, just as the woman in the synagogue was freed from a terrible disability by a small act of Jesus.

22-30 – Lk begins by reminding his readers that Jesus was going “through one town and village after another, teaching as he made his way to Jerusalem.” Lk collects multiple sayings of Jesus into this one location (Mt has parts of them in six different places.). The kingdom is open to all, but the requirements are demanding.

30: “Indeed, some who are last will be first, and some who are first will be last.” This is a floating saying that appears also at Mk 10:31; Mt 19:30 and 20:16 at the conclusion of other groups of sayings.

13:31-35, a warning about Herod Antipas and a lament over Jerusalem

14:1-24, four events taking place at table in the house of a Pharisee
1-6, another healing on a Sabbath
7-11, a message to the guests – Jesus’ point, obviously, is not to provide another way of getting oneself some honor, but a call to humility. It is more than just an etiquette lesson, as can be seen by Lk calling it a “parable”: i.e. it is a lesson about the kingdom. The final verse is repeated in Lk 18:14, which concludes the parable of two men going up for prayer.
12-14, a message to the hosts – Invitations are to be, not means of gaining control over others and winning the favor of those who can benefit you in some way, but inclusive of those who cannot repay you. Jesus does not call upon his disciples just to provide for the poor, keeping them at a distance; he calls upon them to invite the poor to dinner, to sit down with them as equals, fellow members of the kingdom of God.
15-42, the parable of the banquet

14:25-35, teachings about discipleship – These verses are a mixed collection of sayings. They begin with a break (25) from the previous setting, and have Jesus addressing “large crowds”. These are apparently supportive and even enthusiastic crowds. The overarching message seems to be: “think very seriously about what you are doing in following me and consider whether you really want to do this.”

St. Mark’s Adult Education Meeting Summary
LUKE
Lecture Series Led By Rev. Mike Kreutzer
Sunday, March 04, 2007

What we have as “chapter 4”, ends with a series of 4 vignettes as Jesus prepares for his Galilean ministry beyond Nazareth and Capernaum. Chapter 5 begins with two additional scenes that set the stage for that ministry.

5:1-11 The Calling of the First Disciples
Mark and Matthew place the calling of the first disciples near the very beginning of Jesus’ ministry, making their act of leaving everything and following him even more remarkable. In Lk, however, Jesus fame has had time to grow and to spread. Luke has prepared for 182 verses in the Infancy Narrative, and for another 82 in the story of Jesus’ public ministry, for this moment. For Lk, events always have “antecedents, causes and preparations” (Craddock, p. 45). Also included here, though not in Mk or Mt, is Jesus’ knowledge and power to which the disciples are personal witnesses. There is understandable motivation for them in following him.
The story has parallels in the feeding stories of Elijah (1 K 17) and Elisha (2 K 4). It has a great similarity with Jn 21, a resurrection appearance with a great catch of fish, and a story with Simon Peter at the very center. (James and John are not mentioned until the end. Andrew, if present, is not mentioned at all.)
Jesus’ success and his growing popularity seem to require him to call for helpers in his ministry. That need will grow even greater, resulting in the sending of the 70 in chapter 10.

5:12-16 Healing a Leper
The opening phrase “Once, when he was in one of their cities” seems to be Lk’s equivalent of saying, “also typical of all that he did was this”. 
“Leprosy” was a general term, describing a whole range of skin conditions. It resulted in isolation from the community. By coming to Jesus, the leper was violating the law. By touching the leper, Jesus not only showed pity for the man’s condition, but a willingness to enter into his isolation with him. What is in question here is not whether Jesus can heal the man, but only whether he will do it. Jesus commands him to fulfill the precept of the law by showing himself to the priest to be pronounced clean.
verse 16, “He would withdraw to desert places and pray.” – This is not one event, but a habitual way of acting for Jesus in Lk.

5:17 – 6:11, Early Controversies with Religious Leaders
Scripture scholars agree that, prior to the formation of the gospels, stories about Jesus circulated independently and that they were preserved and used for different purposes. Some of them would have been useful in worship, some in evangelizing, some in teaching new members etc. Controversy stories would have been useful in defending their teaching against opponents. The stories in this section of Lk would be included in that grouping.
Just as Lk has provided six vignettes showing the growth in Jesus’ acceptance and popularity, so he now provides six vignettes that illustrate growing opposition to him.
5:17-26 the healing and forgiveness of a paralyzed man; “Pharisees”: Lk portrays a variety of different responses to Jesus among the Pharisee. Some oppose him. Others (cf. 13.31) are supporters. Acts likewise indicates some Pharisees as followers of Jesus. Paul continued to consider himself to be a Pharisee, and was apparently proud of it. This story indicates a relationship between forgiveness and healing.
5:27-32, Jesus eating with tax collectors and sinners --- “Levi” of Lk appears to be the same as “Matthew” of Mt 9:9. Tax collectors were considered to be outcasts and even traitors. The power of Jesus’ word summons Levi to become a follower. He makes a great feast for Jesus and invites his old friends and associates. The Pharisees and scribes criticize him for this. “Sinners” denoted, not just a rumor, but a known violation of the Mosaic law which would have excluded the person from the synagogue. Considering the synagogues’ central place in the entire life of the community, exclusion would make one an outcast. In contrast, table fellowship in this culture meant full acceptance of one another.
5:33-39, questions about fasting --- Fred Craddock suggests that this passage is actually addressed to the church, since fasting, prayer and alms-giving were the three “good works” both of Judaism and of the church. Jesus does not answer the question, but allows the church to decide such questions on the basis of the conditions and needs of the time.
6:1-11, debates concerning the Sabbath – Jesus does not reject observance of the Sabbath, but places human need above its strict observance.
6:12-16, the choosing of the Twelve Apostles – After a time of prayer, Jesus chooses twelve out of his disciples and names them “apostles”. Unlike Mk and Mt, there is not commissioning or sending out at this time. Lk will focus, here and in Acts, on a special, central role for the “12 Apostles”, which is a Lukan term. The apostles will not be sent out until 9:6. Until then, they will accompany Jesus, learning from his teaching and his example.
6:17-49, the Sermon on a Level Place -- For Lk, a mountain is a place of prayer, and a plain is a place to be with the people. There are three groups of people here: the apostles, the disciples and the people. The people are from Judea, Jerusalem and the coast of Tyre and Sidon, and therefore a diverse group. This may reflect Lk’s sense that Jesus’ message is intended for all people. 
17-26 There are four sets of blessings and woes. The second and third of each include the word “now”. Both the blessings and the woes end with similar statements. Unlike the blessings and curses in Deuteronomy, these are not dependent on people’s actions. They reflect the same reversals spoken of in the Magnificat. The present and the future are closely linked here: realized and future eschatology combined.
The following verses are four collections of saying on a variety of topics.
27-36, on love of enemies
37-42, on judging
43-45, on integrity
46-49, on hearing and doing

7:1-10, the healing of the centurion’s slave – The sermon on the plain is ended, and Jesus moves to Capernaum. This is the beginning of the “little insertion” (7:1 – 8:3) of material that is not found in Mk’s narrative. Some of it appears in Mt. The centurion is a Gentile. The story has several parallels to the Acts 10 story of Peter and his encounter with the Roman centurion Cornelius. It serves to prefigure and to justify the church’s later mission to the Gentiles. Since the centurion never actually meets Jesus, he also serves as a symbol for later Christians, who never met Jesus yet who likewise came to believe.

7:11-17, raising the son of the widow at Nain – This story is not found in the other gospels. It has parallels in stories about Elijah (1 K 17) and Elisha (2 K 2), two prophets on whom other Lukan narratives have been modeled. The Elijah story is a clear parallel: the man who died was young; his mother was a widow; the prophet meets her at the city gate; and the words “he gave him to his mother” are the exact words of LXX 1 K 17:23 and Lk 7:15.

7:18-35, the relationship between JBap and Jesus revisited -- Verses 18-23 recount John’s followers coming to inquire of Jesus, including Jesus pointing to what he is doing (22). Verses 24-35 provide Jesus’ words about John -- except for 29 and 30, which are the author’s own comments. These show a mixed reaction to Jesus among the people.

7:36-50, Jesus is anointed by a sinful woman – The story needs to be looked at separately from stories of anointings in Mt. 26, Mk 14 and Jn.12. The oral history may have recorded multiple anointings and merged some of their elements, but there are also significant differences in Lk. The woman remains unnamed. The contrast that one might assume at the beginning is the one between Simon and Jesus; but the one to which Lk leads us is the one between Simon and the woman in their response to Jesus. The woman responds as one who has received forgiveness.

8:1-3, a summary statement about Jesus’ activities, and a focus on women in his ministry – One of the reasons that Lk includes this passage here might be to contrast the “sinful” woman in the preceding story with the “faithful” women here. Lk does this also, e.g., when he juxtaposes words about the vindication of the righteous with those about God hearing the prayer of a tax collector (18), and Jesus’ blessing both a blind beggar and the rich Zacchaeus (18-19). Craddock (p. 106) says that for Lk, God is not either/or but both/and.

8:4-15 the parable of the sower – Even though Jesus twice before used the term “parable” (5:36 and 6:39) and even though he previously used a parable without calling it one (7:41-42), ;this is the first place in Lk where a parable is featured. C.H. Dodd (The Parables of the Kingdom, p. 16 of the 1961 rev. ed.): “At its simplest, the parable is a metaphor or simile drawn from nature or common life, arresting the hearer by its vividness or strangeness, and leaving the mind in sufficient doubt about its precise application to tease it into active thought.” è cf. Craddock p. 108-109. Is it the parable “of the sower”, “of the seed”, “of the soil”? --- the assigning of titles can already be an interpretation. At the end, the disciples ask for an explanation.
8: “Let anyone with ears to hear listen!” implies that there is more to Jesus’ words than is immediately apparent.
9-10: Craddock notes (p. 111), “the word of God is located not simply in the mouth of the speaker but at the ear of the listener.” It involves a hearing and an active interpretation.
11-15: most probably an interpretation by the church, turning a parable into an allegory

8:16-18, three “floating sayings” which pertain to parables

8:19-21, Jesus and his real family -- Unlike Mk who places this story in the midst of controversy and thereby provides a negative view of Jesus’ family, Lk places it after the parable concluding with the image of those bearing fruit. His family from the beginning (chs. 1 & 2) is included among those who believe, and so his words here are no negative criticism of them.

8:22-25, Jesus calms a storm -- This passage is the first of four stories of Jesus’ activities as he prepares the Twelve for their commissioning. It is another exorcism (“he rebuked”). Jesus’ question to them about their faith implies that he expects them to move to a new level of faith. Their question about Jesus expresses their struggling with his significance.

8:26-39, the healing of a demoniac in Gerasa – another exorcism; The story prefigures, even more clearly than the healing of the centurion’s slave, Jesus’ ministry to the Gentiles (and the churches. Here he is on their territory and demonstrates his power even in places that were commonly accepted to be the places of demons.

8:40-56, the Raising of Jairus’ Daughter and the Healing of a Woman with a Hemorrhage – The form of a story-within-a-story in this case comes from Mark. The narrative takes place back on the western side of the Sea of Galilee – significant because this was again Jewish territory, and matters concerning the Jewish law are part of the story. Both of those healed are outside the community: the woman left unclean because of her hemorrhage and the corpse that Jesus touches. The number 12 may be significant, possibly indicating those within Israel who nevertheless are cut off from the community. Jesus’ ministry embraces them (as must that of the church). 
The woman’s faith heals her, but Jesus and the woman make it known, as will her acceptance back into the community after being excluded for 12 years. Craddock notes (p. 120): “Faith is indeed personal, but it is certainly not private.”
As for the raising of the child, Jesus has already exercised ministry and power that reaches beyond the bounds of Judaism. Here, a messenger from the leader’s house brings word that Jesus is no longer needed, because the girl has died and therefore has passed beyond the realm of his power. Yet Jesus’ power and authority reaches even beyond the grave. As with Jesus’ resurrection, the event itself is not a public spectacle. As with Jesus’ resurrection, food is given (cf. 24:41-43) to one who had been dead.

9:1-6, the Commissioning of the Twelve – Here the apostles-in-training become “apostles”, i.e. those who are sent out. They are sent out to proclaim the good news and to heal; this latter includes casting out demons. They went “everywhere”: possibly just in Galilee, but could also include part of Judea.

9:7-9, Herod’s curiosity about Jesus -- While the apostles are on their mission, Lk does an “aside” concerning Herod Antipas, JBap and Jesus. “John… Elijah… one of the ancient prophets”: cf. 9:19 where this same speculation is mentioned. Herod ruled from Tiberias, on the Sea of Galilee. His question, “who is this about whom I hear such things?” is a key theme of this section of Lk.

9:10-11, the Return of the Twelve -- Jesus and the 12 move to Bethsaida, where he continues the two activities that he did earlier, the two for which they had been sent: proclaiming the good news and healing.

9:12 -17, the Feeding of the Multitude – The feeding takes place “in a deserted place” reminiscent of the feeding of the Israelites in the desert. It again shows Jesus compassion for those in need. Especially, it prefigures the Eucharist. It comes, e.g., immediately before a section dealing with Jesus coming suffering and death. It follows the Eucharistic pattern as Jesus takes the bread, blesses it, breaks it, and gives it. It concludes with the reference to the “broken pieces”: a Eucharistic term in the Didache.

9:18-22, the Confession of Peter and the Prediction of Jesus’ Suffering, death and Resurrection – Verse 18 contains a contradiction, coming apparently from two sources. The various opinions about Jesus are the same as those in verses 7-8. The question “Who is this Jesus?” has been asked in 8:25 and 9:9; now Jesus insists that the disciples give an answer and a personal commitment.

The people are looking at Jesus as though he were another John, someone who would be predicting or announcing the coming of a Messiah. Fred Craddock (p. 127) offers this observation: “that a Messiah is coming is always an exciting and welcome message. Everyone had a sermon under the title “When the Messiah Comes,” a message including every hope, every dream, every ideal condition for which the heart longs. It is no wonder that the church’s message that the Messiah has come and he is Jesus has not been as popular. To believe the Messiah has come means we can no longer shape him to fit our dreams; he shapes us to fit God’s will. That is a difficult adjustment. There is enough misery in the world to make the message that a Messiah will come believable; there is enough misery in the world to make the message that a Messiah has come unbelievable. The first and major task of Messiah is to get the people to quit looking for one.”

21: Perhaps he orders them not to tell anyone because they did not yet understand what “Messiah” really meant.

22: “Must” indicated divine necessity.

9:23-27, the Demands of Discipleship – “Daily” in 23 is an addition from Mark’s version (8:34). It may indicate the transition from a community that expected the imminent return of Jesus to a church looking at its long-term life and mission. At this point, the disciples could not understand what Jesus is talking about; but Lk’s real audience is not the disciples but the readers. Notice that a “cross” is something that one chooses to take up (or refuses); it is necessarily a matter of choice, not just some suffering over which we have no control.

9:28-36, the Transfiguration of Jesus – Immediately following the prediction of Jesus’ passion and death and immediately before he begins his fateful journey to Jerusalem, Moses and Elijah are seen talking with him “about his exodus”. The passage confirms Jesus’ identity as God’s son and the direction of his mission while at the same time offering a glimpse of the glory that is to follow.

The scene takes place on the mountain as Jesus was praying. It comes about eight days after his previous sayings; the “eighth day” was the day of resurrection, and the day of the church’s worship. The reference to “two men” ties the story to the resurrection (24:4) and to the ascension (Acts 1:10). The brilliant brightness of Jesus is that seen by Paul during his conversion experience (26:13).

9:37-50 four short accounts ending the ministry in Galilee -- Craddock (p. 135) points out the fact that the disciples do not seem to respond to Jesus’ call to them very well here. Yet, he insists, this is not a negative portrayal of them. After Jesus has spent a night in prayer, he has chosen them, prepared them and sent them out with power and authority. Lk’s view of the disciples remains a positive one. “But they have been jolted with Jesus’ prophecy of his passion and with the demanding word that the path of discipleship is the way of the cross.” Here they are seen only in relationship with Jesus and, like the rest of us, they often don’t compare very favorably.

37-43a -- The disciples cannot cast out this spirit. The problem appears to be a lack of faith. Does this arise because of his teaching about suffering and death?

43b-45 -- Jesus speaks of his suffering and death. The disciples do not understand. They are in a position between Jesus’ demonstration of his power and a teaching about his powerlessness.

46-48 – Who is the greatest? The disciples have lost humility. Is it because of their successful mission, the experience of the three on the mountain, or their failure to drive out the spirit? Jesus’ remedy for them is to extend hospitality in order to learn humility.

49-50 -- The disciples again show themselves to be ambitious and competitive. Just because Jesus has chosen the 12 doesn’t mean that the rest of the disciples (and those who are not disciples) have been excluded. The first and most important issue is accomplishing the mission entrusted to Jesus.

St. Mark’s Adult Education Meeting Summary
LUKE
Lecture Series Led By Rev. Mike Kreutzer
Sunday, February 25, 2007

Luke’s relationship to Mark and Matthew

Luke takes time (134 verses) to get to the ministry of Jesus. Fred Craddock (Luke, p. 45) notes that “For Luke, significant events have antecedents, causes, and preparations.”

The Ministry of John the Baptist (3:1-20)
3:1-3 precise historical setting; may have been a more original beginning for the gospel, before the Infancy Narratives were added (The identification “John son of Zechariah” would not have been needed if chapter 1 had preceded it. Joseph A. Fitzmyer, The Gospel According to Luke, I-IX, p. 450, suggests that this might also be explained by Lk’s reliance on Mk at this point.) 
“Tetrarch” originally signified the ruler of one-fourth of something. By this time, it was used to designate a petty prince in general. “Annas and Caiphas”: Annas was high priest from 6 until 15 CE, when he was deposed. His fourth successor was his son-in-law, Joseph, also knowan as Caiphas (18-36). Annas seems to have been regarded by at least some Jews at the legitimate High Priest throughout this period, and he wielded great influence.
This setting is similar to that used in some of the prophetic books, alerting the reader that what is about to come relates the story of a prophet.
“repentance and forgiveness of sins”: a recurring theme in Luke and, for him, the heart of the Gospel; it was to be preached to Israel and to the entire world (see Luke 24:47; Acts 5:31). John’s preaching fulfills Gabriel’s prediction in 1:77. The “forgiveness of sins” was not the significance of the baptism practiced in some synagogues for proselytes nor of the repeated baptisms of Qumran.

3:4 “The voice of one crying out in the wilderness”: LXX version

3:7-18 three units of teaching
(1) 7-9 message directed “to the crowds” (unlike Mt 3:7, to the scribes and Pharisses);
(Craddock, p. 48: “John’s message creates a moment of truth.”)
(2) 10-14 Three groups present questions about how to bear the “good fruit”. John tailors his answers to each. Each asks “What shall we do?” – the same question asked by the crowds on Pentecost in Acts 2:37. Similar social and economic concerns will be an integral part of the life of the Church as described in Acts.
(3) 15-18 John’s response to those who were thinking of him as the Messiah; Jn (1:19-28) deals with the same issue directly, as Lk does, while Mk’s and Mt’s references are indirect; John gives three items that distinguish the himself from the Messiah: John is not worthy even to be the slave of the Messiah, the Messiah will baptize with the Holy Spirit and with fire (anticipates Pentecost), and the Messiah will bring judgment. 
[The Holy Spirit will empower the work of Jesus and of the Church.]

3:19-20 Herod’s response to John’s preaching; “shutting up John in prison” – Lk does not 
recount John’s martyrdom; in 9:9, Herod states, “John I beheaded.”; Lk describes John’s imprisonment before Jesus’ baptism; his concern is not chronology, but getting John off the stage before Jesus walks on.


3:21-22 The Baptism of Jesus
There is no mention here of where the baptism took place or who did the baptizing, 
although vs. 3 mentions the Jordan and John, which are presumed. The baptism itself is not emphasized – it appears only in a subordinate clause. Instead, the focus is on the revelatory experience that followed. 
“when Jesus… was praying”: This is a detail that appears only in Lk’s version of Jesus’ 
baptism; frequent in Lk, especially at critical times, e.g. before choosing the 12, before asking them to say who he is, at the Transfiguration; it is central also to Acts in which, e.g., the believers were praying when the Holy Spirit came upon them at Pentecost
“The heaven was opened”: in Is 64:1-4, a sign of the new Exodus. “The Holy Spirit 
descended upon him”: the Spirit would be the guiding force throughout his ministry and is central to Luke-Acts. “You are my son, the Beloved; with you I am well pleased”: combination of Ps 2: 7 and Is 42:1; addressed to Jesus, as in Mk but not in Mt. This scene will be echoed in 9:35, the Transfiguration.

3:23-38 This is one of only two references in the gospels to Jesus’ age (the other is Jn 8:57, 
“you are not yet 50 years old”): 30 is the age at which David began to reign (1 Sm 5:4) and at which a priest could begin to minister before God (Nm 4:3)
The tracing back of generations to Adam, and then to God, emphasizes the 
universality of God’s reign, a theme that reoccurs in Acts. This is a different emphasis than the genealogy in Mt 1. Lk gives 76 names, to Mt’s 42. Lk’s list prior to Abraham does not appear in Mt. From Abraham to David, the two have all but two names (which Lk adds) in common. From David to Jesus, there are only five names that appear in both.
The purpose of genealogies in ancient literature is to establish heritage or pedigree, 
including the source of one’s power and driving force. As with the infancy narrative, the purpose in Lk is not to give “history” but to root Jesus within the larger story of God’s relationship with Israel and with humankind as a whole.
“…son of God”: takes us back to vs. 22, and to Jesus

4:1-13 The Fasting and Temptation in the Wilderness
Antecedents include Moses’ 40 days on the mountain without food (Ex 34:28 and Dt 
9:9, Elijah’s 40 days in flight to Mt. Horeb (1 K 19:48), and Israel’s 40 years in the wilderness. The wilderness trials of Israel in Dt 8 (quoted by Jesus in vs. 4) especially provide a clear background. 
The temptation scene is a conversation, like Genesis 3.
1: “led by the Spirit” or “full of the Spirit” (Luke’s characteristic way of describing prophetic figures in both Lk and Acts; cf. Johnson, p. 73)
3: “the devil” (“the slanderer”) vs. Satan (“the adversary”) in Mt (but “Satan” in 22:3)
For Lk, the testing begins at the end of the period, when Jesus was hungry. 
In 3:22, we were reminded that Jesus is God’s son (as also in 1:32 and 1:35). Here, “If you are the Son of God…”
5: “In a second” and “led him up” seems to be a vision (not “up a high mountain” as 
in Mt)
“all the kingdoms in the empire”: oikumene designates the political and social order
6: “all this authority”; in Lk, Jesus exercises authority to teach, to heal and to forgive
9: last temptation is in Jerusalem (vs. Mt), in keeping with Lk’s geographic focus on Jerusalem
10-11: devil quotes the Bible (Ps 91) vs. Jesus
13: “until an opportune time”, cf. 22:3; the scene ends, not on a note of relief like
Mk and Mt, but with a note of foreboding
The three-fold temptation of Jesus contrasts with Peter’s three-fold denial in 22 and the three-fold taunting of Jesus in 23.

4:14-44 The Beginning of Jesus’ Ministry in Nazareth and Capernaum
Fred Craddock in his commentary on Lk (p. 59) suggests that there are two types of stories in 4:14-9:50): 
1) those describing typical activities of Jesus as he moves about Galilee (“preaching, teaching, healing, exorcism, and controversy”)
2) those that give some sense of movement and development in the story (“beginning alone, growing in popularity, choosing helpers, preparing them, and facing growing anxiety among his followers and opposition from established leaders”)
4:14-15 an opening summary; Luke uses many summaries, both in Lk and in Acts, to complete 
one section and transition to another (ibid.). This particular summary sets the upcoming ministry in Galilee, with Jesus’ reputation growing, and focusing primarily on synagogues. Unlike Mt and Mk, Lk does not associate the beginning of this ministry with the arrest of JBap.
4:16-30 in the synagogue at Nazareth; Jesus has already had a ministry at Capernaum (vs. 
23), which Lk recounts later (31-37), but places this event here for dramatic purposes. It announces who Jesus is and what his ministry is all about.
Throughout Lk, Jesus remains a faithful Jew, affirming the Sabbath, the Scriptures and the 
synagogue. The synagogue service was very informal, consisting of prayers, readings, commentary and alms for the poor; it was led by a layman.
18-19, from Isaiah 61:1-2 and 58:6; “A, B, C, B’, C’); roots Jesus’ ministry in the Scriptures, specifically the prophets, and tells what his ministry is all about.
22 mixed reaction: admiration, wondering, doubt
23-30 wonder changes to hostility; Some have suggested that this section refers to a second 
visit to Nazareth, since the people’s reaction is dramatically different from what has gone before. Perhaps it reflects the same visit as Mk 6:1-5.
25-30 Elijah and Elisha; Capernaum apparently had many non-Jews in its population. Jesus appears to have ministered to them, and they were at least somewhat receptive to his message. The citizens of Nazareth perhaps had contented themselves with thinking that they had a privileged position. When Jesus challenges that, they react in anger.
è [see Craddock, pages 63 and 64, highlighted sections]

In his infancy narrative, Lk has already identified Jesus as Son of God and Messiah. Luke 
Timothy Johnson (The Gospel of Luke, p.70) says that Lk’s juxtaposition of Jesus’ baptism, testing and preaching in Nazareth answers three questions: Who is Jesus? (God’s son) What kind of Son is he? (an obedient son) What kind of Messiah is he? (a prophetic Messiah)

4:31-37 teaching and exorcism in Capernaum
This section provides the first of six vignettes from Jesus’ ministry in Galilee. Along with 
the other gospels, Luke describes Jesus as gaining immense popularity in Galilee (Nazareth excepted), as contrasted with the opposition that he will face in Judea and especially in Jerusalem.
Here he exorcises a demon, seen by at least some people of his time as causing physical 
and mental illnesses, but not attributing moral culpability to the person. The emphasis is on Jesus’ authority (mentioned at both the beginning and the end of the passage). It is a reflection of his authority to teach, exercised previously at Nazareth, and later throughout his ministry.

4:38-39 the healing of Peter’s mother-in-law; Jesus “rebuked the fever”, i.e. another exorcism; 
“Simon”: the author assumes that people know who Simon is even though he is not introduced until 5:3

4:40-41 This scene takes place “as the sun was setting”, presumably on the Sabbath day that 
during which the previous two episodes take place. Since it was sundown, the Sabbath was over, and the people could legally carry the sick to Jesus. Jesus heals the sick by laying hands on them and rebukes the demons. The demon in 34 knew him as “the holy one of God”; these demons know him as “Son of God” and “Messiah”. Jesus does not permit the “wrong” messengers to speak the truth; the same thing happens with Paul in Acts 16:16-18.

4:42-43 Jesus prepares to leave Capernaum. The crowds do not want him to go. He is doing 
good work. His fame is spreading. Perhaps “a deserted place” is a theological note instead of a geographical one, for here is another temptation. Once again, Jesus overcomes temptation in order to do what he has been sent to do: proclaim the kingdom of God (used for the first time in Lk).

4:44 “Judea”: probably used here, as elsewhere in Lk, to refer to all of Palestine, rather than to 
the area south of Galilee The implication would be that Jesus’ mission at this point was to Israel, preaching in synagogues, and not yet to rest of the world.

St. Mark’s Adult Education Meeting Summary
LUKE
Lecture Series Led By Rev. Mike Kreutzer
Sunday, February 18, 2007

Luke –Acts: volumes one and two of a single story
Fred Craddock (Luke, p 10): “Luke and Acts look to each other in sufficiently clear and 
substantial ways that in the study of one, references to the other are not only permitted but are most helpful… Promise/fulfillment is a pattern characterizing the relationship not only between the Old Testament and Luke, but also between Luke and Acts.”

1:1-4 Preface; similar to the preface to Acts (1:1-2) and to the preface to medical writers and 
historians of the time. (Craddock, page 15: “The formality of the writing implies respect for an educated and cultured reader.”); Mark calls his work “a gospel”, but Luke calls his “an orderly account”
author: not named, but likely a convert from Hellenistic Judaism; excellent Greek; many 
references to the OT; an educated person; not an eyewitness, but a second- or third generation Christian (“eyewitness”: only use of term in the Bible); is he the physician and companion of Paul mentioned in Col. 4:14, Philemon 24 and 1 Tim. 4:11? The information is not decisive either way. By late second century, Irenaeus (Gaul), Tertullian (North Africa), Muratorian fragment (Italy), and Clement of Alexandria (Egypt) all attribute the gospel to “Luke”.
“Theoophilus”: dedications were often to the patron who sponsored a book (Luke Timothy 
Johnson, The Gospel of Luke, page 3); name might be symbolic; Acts is dedicated to him as well

Infancy Narratives, 1:5 – 2:53

gospel of universal mission; geographical focus included in infancy narrative (Jerusalem of the Jews and Rome of the Gentiles; Temple scenes and specific mention of the emperors)

prominent role of women in the gospel and of Mary in the infancy narrative

narrative forms a transition from the OT to the NT: begins with Zechariah and Elizabeth, 
Simeon and Anna, representatives of OT piety; Canticle of Mary focuses on Israel as the “poor one of the Lord”; moves from these OT images to the beginning of the NT with John the Baptist and Jesus

parallels between infancy narrative and the opening parts of Acts; pouring out of the Spirit; 
similarities between the canticles of Luke and the speeches of Acts; in Luke 2:11, angels proclaim Jesus as “Messiah” and “Lord,” which is what Peter calls him in Acts 2:36

seven scenes in the narrative:
1) Annunciation about John the Baptist
2) Annunciation about Jesus
3) Visitation
4) Birth / Circumcision / Naming of John the Baptist
5) Birth / Circumcision / Naming of Jesus
6) Presentation in the Temple
7) Finding in the Temple


1:1-25 Annunciation about John the Baptist

5 “Zechariah”: name appears seven times in 1-2 Chronicles as a priestly or Levite name; “priestly order”: 24 orders of priests, each of which served in the Temple one week every half-year; “Elizabeth”: only one by that name in the OT was Elisheba, the wife of Aaron

7 “barren” and “getting on in years”: Abraham and Sarah, Elkanah and Hannah; continuation of biblical themes

9 “offer incense”: duties assigned by lot; offering the incense was a high honor; once a priest had provided that service, he was ineligible to do it again until every other priest in his order had done so

10 “time of the incense offering”: probably 3 p.m.; Daniel 9:21 gives this as the time of the second appearance of Gabriel; Acts 3:1 gives this as “the hour of prayer”

11 “there appeared”: same verb as used in Acts 2:3 for the appearance of tongues of fire

Biblical annunciations of birth take place in 5 steps (cf. Ishmael, Isaac, John, Jesus (Mt & Lk)):
1) The appearance of the Lord (or an angel of the Lord)
2) Fear of the one to whom the annunciation is made
3) The divine message:
4) An objection by the visionary as to how this can be or a request for a sign
5) The giving of a sign to reassure the visionary

13 “John”: “Yohanan” = “Yahweh has given grace”

15 “filled with the Holy Spirit”: “filled with” occurs 22 times in Luke / Acts

17 “With the spirit and power of Elijah”: cf. Malachi 4:5-6, “Lo, I will send you the prophet Elijah before the great and terrible day of the LORD comes He will turn the hearts of parents to their children and the hearts of children to their parents.”; great power and prophetic speech

19 “Gabriel”: “man of God”; in literature of this period, there were either four (Michael, Gabriel, Raphael and Phanuel) who stood in the divine presence, or seven)

20 “mute”: apparently deaf also since people communicate with him by using signs
“day”: “kairos” a time of God’s action

21 “delay”: the Mishnah declares that a priest should not delay in the Temple sanctuary

24 “five months”: pregnancy was considered to last 10 lunar months; this is why Mary can be said to learn about Elizabeth’s pregnancy in her sixth month, stay with her for three months, and still have returned home before the baby is born

25 departure is the way that Luke ends a scene in the infancy narratives


1:26-38 Annunciation about Jesus

1:26 starts out in Nazareth, as contrasted with Matthew who begins in Bethlehem
“engaged”: although the situation is not described as it was in Matthew, it portrays the same situation: after the legal marriage, but before they lived together
“house of David”: same as in Mt, but not the same great emphasis; Mary’s lineage is not 
clear; some writers have claimed that she, too, was of the house of David, although this is not attested to anywhere else in the NT; Luke seems to portray her as of the house of Levi (like Zechariah)
same basic annunciation pattern as in the annunciation about John

31 “name him”: literally, “call his name’ (a Semitism); Mary names the child (unlike Mt) 

35 “a holy spirit” as in Mt

36 “relative Elizabeth”: Wycliffe interpreted this as “cousin”; no other NT references indicate any biological relationship between John and Jesus; in John, the Baptist does not even know Jesus (1:31)


1:39-56 Visitation

39 “hill country”: Luke has already hinted (1:23) that Zechariah did not live in Jerusalem; only about one-fifth of the priests did

44 “the child in my womb leaped for joy”: Luke in 1:15 had already said that the child would be filled with the Holy Spirit; this happens in 1:41, and the child recognizes Jesus in Mary’s womb

46-55 Magnificat: a Jewish-Christian composition reflecting on and celebrating God’s work in Mary; based on other Jewish hymns of praise, especially on the song of Hannah in 1 Samuel 2:1-10; probably a pre-Lukan or non-Lukan hymn incorporated by Luke into the narrative; there are similarities between the Lukan canticles and the speeches in Acts Raymond E. Brown (REB), The Birth of the Messiah: “they give voice to general sentiments that are appropriate for the dramatis personae in the setting in which they are placed. It is not a question of a purely fictional creation, for the dramatis personae are remembered or conceived of as representatives of a certain type of piety which the canticles vocalize.”


1:57-80 Birth / Circumcision / Naming of John the Baptist

59 Originally, circumcision was probably a rite a puberty, but the Law specified that it take place on the eighth day (cf. Isaac and Paul); witnesses would be present and a benediction would be said; in patriarchal times, naming took place at birth, although rabbinic tradition describes Moses as being named at the time of his circumcision

60 “John”: a name well-attested in priestly circles

63 “amazed”: Since Zechariah was apparently deaf as well as mute, they were amazed that he had heard the discussion and his wife’s assertion that the child should be named John.

65 “Fear” comes before a dramatic divine intervention, both for Zechariah (1:12) and Mary (1:30)

66-67 “All” wondered who this child would be; Zechariah knew

68-79 The Benedictus: possibly a pre-Lukan, Jewish-Christian hymn incorporated by Lk into his narrative

80 departure to end the scene; John the Baptist’s birth story is complete; from a dramatic perspective, he is off the stage, and out of the scene, so that the author can put the spotlight on Jesus


2:1-21 Birth / Circumcision / Naming of Jesus

1:1 “decree”: Greek word “dogma” requires a formal declaration by the emperor, made in consultation with the Roman Senate; there is no secular confirmation that any such decree took place at this time (the first stage of a census was taken about 12 years later, in some parts of the Empire, for purposes of taxation). REB notes that the only census conducted while Quirinius was legate in Syria came about 12 years after Jesus was born and included only Judea, not Galilee: “this information is dubious on almost every score”

“all the world”: the Roman Empire; there is no evidence of any census of the entire Empire during the reign of Augustus

4 No evidence of any census requiring people to travel to their ancestral city; Lk 2:39 refers to Nazareth as “their own town”

“city of David”: a title normally used for Jerusalem; probably cited here to affirm Jesus as a descendant of David; there seems to have been a consensus in first century Judaism that associated the Messiah with Bethlehem (cf. Micah 5:2); Jn 7:42, “Has not the scripture said that the Messiah is descended from David and comes from Bethlehem, the village where David lived?”

6 “While they were there”: Lk seems to indicate that Mary and Joseph were in Bethlehem for a time before the birth took place (Protoevangelium of James says that the birth took place in a cave on the way to Bethlehem)

7 “her firstborn son”: does not necessarily imply that there were others born later; designates the one to whom the rights and honors of the firstborn belong according to Jewish law; this mention prepares the way for the presentation scene to come; the mention of the birth is very short and to-the-point, as in Matthew (REB notes that Luke spends more time on where Mary laid the baby than on the birth itself)

“bands of cloth”: a sign of care for the baby (Wisdom of Solomon 7:4); a lack of swaddling indicates neglect (Ezek 16:4)

“manger”: could be a feeding trough or a stall, either indoors or outdoors, but feeding trough seems to fit the situation better; the “Christmas crib scene,” popularized by Francis of Assisi, includes animals, although none are mentioned in Lk’s account; REB notes that the mention of a manger does not have to do with poverty so much as it does with the peculiarity of the place because of the circumstances.
-- a likely reference to Isaiah 1:3:
“The ox knows its owner,
and the donkey its master’s crib [manger; “phatne” in Greek];
but Israel does not know,
my people do not understand.”
Ben Witherington III, “The Nativity According to Luke: An Original Work of Art,” Bible Review (December 2004): The place that Lk describes Mary and Joseph staying, and where Jesus is born, is not out in a cave or a barn. It is “far more likely” that Lk is describing the humble back portion of an ancestral home, a place where the most valuable animals were fed (and, in the winter, housed) because the guest room was already occupied.
local tradition in Bethlehem fixed the location as a series of caves by 325; this is the site where
Constantine built the Church of the Nativity

8 “shepherds”: Bethlehem would be a logical place for them to be, since sheep were needed for sacrifices at the temple in Jerusalem, about five miles away; in Lk, the shepherds, who were ranked in the lowest class of society, represent the marginalized to whom Jesus would reach out in a special way during his ministry – to them, the birth of a savior would really be good news

9-14 a standard biblical announcement scene: glorious appearance of God’s messengers, fear on part of the shepherds, reassurance not to be afraid, deliverance of the message, and a sign given
In the Roman Empire, Augustus was hailed as savior, lord, the bringer of peace, a god walking on earth. Here, the angels assert that Jesus is the true, savior, Lord and bringer of peace; and Lk has already described him as divine.
2 patterns followed in the angel’s proclamation:
(1) the standard Roman proclamation format; emphasizing that Jesus is the real Lord, Savior, Bringer of Peace
(2) Isaiah 9:6, ”For a child has been born to us, a son given to us” followed by Davidic titles “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace”;
Lk alludes to this announcement, but substitutes three titles from the resurrection faith: Savior, Messiah and Lord (these three appear together in Acts)

13-14 a theophany (cf. vs. 9); a canticle, not from humans, but from those who stand in the Lord’s presence; contemporary Jewish writings say that, when the angels saw what God had done in creation, they sang a hymn of praise;; here they do so again for an event that is just as worthy as the original creation
-- connection to Lk 19:38, in which the people proclaim on Palm Sunday, “Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory in the highest heaven!”; in 2, angels proclaim peace on earth; in 19, humans proclaim peace in heaven

18-19 at the annunciation and birth of John, all who heard it were amazed and pondered these things; at the birth of Jesus and the story of the shepherds, all who heard it were amazed, but only Mary pondered these things

John Noland’s translation of 19: “Mary stored up all these things, trying in her heart to penetrate their significance”; in Lk, she serves as a model disciple; she serves as the only adult link between the infancy narratives and the public ministry of Jesus

20 The shepherds function as the first evangelists.

21 circumcision and naming: no mention of parents, unlike Mt’s account


2:22-40 Presentation in the Temple

22 “their” purification: no indication in Jewish Law that both parents had to be purified, only the mother

23 “holy to the Lord”: same designation as in 1:35 of the annunciation scene

24 “ a pair of turtledoves or two young pigeons”: phrase from Leviticus 12:8; sold in the Temple

25 Simeon: while Gentiles may have interpreted his blessing to indicate that he was a priest, Lk gives no indication of that (contrasted with Zechariah); references to his death led to assumption that he was old at the time, although Lk does not say that
“righteous and devout, looking forward to the consolation of Israel”: exemplifies the piety of the faithful in Israel; Lk uses the same description for Joseph of Arimathea in 23:50-51

26 “revealed”: indicates a divine oracle or response; same term used of Cornelius in Acts 10:22

28 “took him in his arms”: lit., “received the child into his bent arms”; Simeon became known later in Christian hagiography as “Theodochus,” “God-Receiver”

29-32 “Nunc dimittis”; master and servant terminology’ “dismissing” is LXX term for “dying”:
light for both Gentiles and Israel; used at Compline since the fifth century

33 “amazed”: same reaction as in 1:21, 1:63 and 2:18

34 “the falling and the rising of many”: Lukan phrasing (cf. 2:37, “fasting and prayer” “night and day”); Mal 3:1, “I am sending my messenger to prepare my way before me,” has been used in reference to John the Baptist. Now, the continuation of that verse, “the Lord whom you seek will suddenly come to his temple,” is illustrated with the stories of Simeon and Anna. Mal goes on to ask (3:2) “who can endure the day of his coming, and who can stand when he appears?” Simeon (2:34) speaks of “the rising and falling of many in Israel.”

35 “soul”: “psyche” as locus of emotions and affections; “the heart”

36 “prophet” actually “prophetess”: in OT, Miriam (Ex 15:20), Deborah (Jg 4:4), Huldah (2 Kg 22:14), and Isaiah’s wife (Is 8:3) are called prophetesses; only other use in NT is Rv 2:20 which refers to “Jezebel who calls herself a prophetess”
“Asher”: most residents of Jerusalem would be of Judah, Benjamin or Levi; references to the other tribes are rare by this time
“of a great age”: more emphatic form of the term used than was for Zechariah and Elizabeth

38 “the redemption of Jerusalem”: similar to what was said of Simeon in 2:25

40 “the child grew and became strong”: parallel to what was said (1:80) about John; may have drawn upon similar statements about Isaac in Gn 21:8 and of Samson in Jg 13:24
REB: “the conclusion prepares the reader both geographically and biographically for the appearance of Jesus of Nazareth, coming from Galilee and preaching a message full of wisdom and exemplifying God’s gracious favor.”

fulfillment of the Law (although the presentation of the firstborn and the purification of the mother were actually two different events); reference to the prophets: parallel with the presentation of Samuel in 1 Sm 1:21-28


2:41-52 Finding in the Temple

42 “twelve years old”: not a note of obligation on Jesus’ part, but of temple piety; the Talmudic principle is that a boy reaches manhood at age thirteen

43 “when the festival was ended”: Passover began in the evening of the 14th of Nisan, and the Feast of the Unleavened Bread began on the 15h and lasted seven days, hence an eight-day celebration; but the law of the time mandated only that those in attendance remain overnight from the 14th to the 15th

44 “the group of travelers” would have included at least family and friends from Nazareth; the distance from Jerusalem to Nazareth is about 80 miles

46 “sitting among the teachers”: youth sometimes were taught their obligations by teachers in the temple precincts

49 “in my Father’s house”: possibly, “doing the business of my Father”

50 The parents did not understand. Jesus did. “His mother treasured all these tings in her heart” just as in 2:19.

51 “wisdom” and “favor” have also appeared in 2:40; “in divine and human favor”: the same was said of Samuel in 1 Sm 2:26

The scene is not actually an “infancy narrative,” but deals instead with the so-called “hidden years”: those after Jesus birth but before his public ministry. It is not closely connected with the actual infancy narratives: one could read it without any sense that there had been a virginal conception, that there had been anything unusual about Jesus’ birth, or that Joseph was not Jesus’ biological father. The parents’ failure to understand makes no sense after the annunciation, the song of the angels, and the prediction of Simeon. It is probably a later addition to Luke’s version of the gospel.

Many cultures and literatures provide attempts to make “the boy the father of the man.” Jewish stories contemporary with the NT describe the young man, Moses, having extraordinary knowledge plus God’s gifts of understanding, stature and beauty of appearance. Samuel was said to have been a prophet at age twelve (Josephus). Daniel is attributed with great wisdom at this age. Similar stories are told of Buddha in India, Osiris in Egypt, Cyrus the Great in Persia, Alexander the Great in Greece, and Augustus in Rome. Josephus ways of himself, “While still a boy about fourteen years old, I won universal applause for my love of letters, with the result that the chief priests and the leading men of the city used to come to me constantly for precise information on some particulars of our ordinances.” 

This story provides a transition from the infancy narratives proper to the public ministry. It is highly christological, with Jesus saying of himself what the Spirit will say of him at his baptism: viz. that he is son of God.

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