Category: Luke

Luke 6:1-49

A popular reading of Jesus’ disregard for the laws governing Sabbath casts Jesus in the role of the rebellious visionary who wants nothing to do with the prig-ish piety of his religious contemporaries. At some level, this is probably true. However, what Jesus is doing in his non-Sabbath observance is something much deeper and more significant than trying to stick it to “the man.”

Sabbath is a sacred period of rest set aside at the end of the Jewish week so that one might be reminded of their dependance on God and that human beings are mortal and finite. Sabbath is meant to remind us that there is more to life than work and the common events that make up our everyday lives. It is meant to point to a Reality that is greater than ourselves.

But when the Reality shows up, it is the dawn of a new day and everything is seen in a new light. That to which the pointer points isn’t necessary when the pointed to thing (person) is standing right in front of you. In Jesus, we see the “Sabbath” face to face.

It is in this spirit we are to read, “The Son of Man is Lord of the Sabbath.” Or as in other places, “The Sabbath was made for the man, and not man for the Sabbath.” This isn’t meant to taken as some sort of anthropocentric – mankind is the center of the universe – sort of teaching. It is meant to highlight that Sabbath has a purpose, and when that purpose is fulfilled then Sabbath observance takes on a secondary significance. In much the same way that one doesn’t spend all their time looking at a shadow when they can be looking at the object casting the shadow in the first place.

It is this idea of fulfillment that permeates the rest of the chapter as well. The story that immediately follows of Jesus selecting twelve disciples functions in a similar way. Jesus decision to select twelve disciples is hardly arbitrary. Twelve people. Not eleven. Not thirteen. Twelve.

In a similar way that there were twelve tribes of Israel, Jesus’ selecting the Twelve is a not so subtly way of symbolically redefining Israel in and around himself. He establishes an alternative Israel. Or perhaps more in line with what we’ve been saying all along, in Jesus we find the true Israel or the fulfillment of all that Israel was to be and do.

Luke 5:1-39

Alright people, let’s get to this. These are going to have to come fast and furious, so please receive it in its rough form.

Back in Luke 4, Jesus had a power encounter with Satan in which Jesus made clear that his “vocation” was to be the chosen People Person of God – the Son of God – that Israel had failed to be. And now, it was time to get work on demonstrating what happens when the Kingdom of God breaks in around us.

While there are a number of remarkable things about the calling of Peter and the other early disciples, perhaps the most striking thing about the story isn’t the manner in which he calls them, but who he calls. Peter is a regular guy. He’s got a 9-5. The same is true for his co-workers. I am certain that Peter and the fellas woke that day with the expectation that it was going to be another normal day. As far as work was concerned, it was sort of a bust. No fish. None.

Then Jesus shows up. And not only do they end up taking in the largest haul any of them had every experienced, but Jesus invites them into his Kingdom work. Here was a guy who believed enough in them to say, “I want you to join me in turning the world upside down. You in?” And they were. They dropped everything and followed him. That is how it is in the Kingdom.

Next, he encounters a man with leprosy. And regardless of how traumatizing this man’s physical condition was, his legislated rejection from the community of God’s people would certainly have been more painful still. Excluded from Temple worship. Excluded from joining with his fellow Jews.

All that changes for him in an instant. Jesus comes to town, and despite the Law’s insistence that the “unclean” stay separate from the “clean,” the diseased man casts aside convention to throw himself at the feet of Jesus. And in that moment, Jesus extends his hand, makes physical contact with him… and he is healed. Inside and out.

News spreads rapidly, Jesus’ reputation and popularity are beginning to take off. And yet, Luke wants us to take note… Jesus often retreated to be alone and pray. In our contemporary church culture that places penultimate value on community and relationships (and in many ways, rightly so), Jesus makes clear that times of solitude are equally precious and meant to be sought out.

This dual healing seems to be the refrain throughout chapter 5. His next encounter is with a paralyzed man and his optimistic friends who literally drop him at Jesus’ feet. Jesus looks at the paralytic and addresses this man’s most obvious need. Surprisingly, it isn’t restoring his ability to walk. It is his inward brokenness. And Jesus speaks healing to him in a single word… “forgiven.”

But the healing doesn’t end there. Jesus attends to his secondary need as well. The external healing reflects what has happened in the dark and undisclosed recess of his heart. “Get up… go home.” Certainly, a straightforward enough command. But perhaps just below the surface one sees the broad sweeping invitation for all people to stand up and walk away from that thing which truly paralyzes and to return to our true home.

It won’t come as any surprise that he repeats the scene in a slightly different manner immediately after that. Now the malady isn’t so obviously a physical problem, but a social one. Jesus associates with people that no self-respecting Jew would ever sit at table with. But Jesus makes his intentions clear, “It is not the healthy who need a doctor, but the sick. ³² I have not come to call the righteous, but sinners to repentance.”

Jesus’ mission made plain, “I have come to heal.” In fact, if someone only had this chapter as a record of Jesus life and mission, one would come quickly to the conclusion that Jesus came to “heal” the whole person… inside and out.

Or maybe from the inside out. Being “healthy” is an obsession in American culture. I couldn’t begin to guess what kind of revenue the “health” industry generates. Health clubs, health food, psychic healers, health insurance, health care, etc… And I’m not just pointing the finger either. I’m pretty committed to a healthy lifestyle as well.

And yet with all our preoccupation with being healthy, so little attention is focused on the whole person being cured. So much so that when one begins to look inward, we get that all messed up too. If all we had was chapter 5, we would see that what a person most desperately needs is to be called by Jesus, touched by him, have a word spoken to by him, and to sit at his table. And that is what it looks like when God’s Kingdom comes “on earth as it is in heaven.”

Luke 4:1-44

I’ve recently written a few comments and spoken some on Luke 4, so I don’t feel the need to rehearse all that I’ve already said. But for the sake of clarity, let me say at least one thing again… Luke 4 is less about giving us instructions on how to deal with temptation, and way more about who this Jesus is.

One thing that I didn’t mention either in the message, nor very explicitly in the earlier post, is that Israel is sometimes spoken of as being God’s son (Hosea 11:1, Exodus 4:22, possibly Psalm 2:7). One might argue that connecting Jesus’ sonship to the sonship of Israel somehow lessens its force as it relates to our understanding of Jesus’ divinity. That is to say that when Israel was called “God’s son,” no one made the mistake of thinking Israel was divine. Why take the son language about Jesus to do so?

In response, I would argue that the connection between “Son of God” language used for Israel and Jesus doesn’t lessen our understanding of who Jesus is. Rather, it is enhanced. The remainder of the New Testament makes clear that Jesus’ is the Son of God in a way that no one ever has been or could be again. Jesus’ relationship with God the Father is unique. In fact, one can say fairly confidently that the point of Luke 4:1-13 is to say precisely that! Jesus is God’s son in a way that Israel never could be.

But Luke 4 probably isn’t speaking into the Jewish world only. As Luke’s gospel is taking shape, there are others in the Roman world that would make a rival claim to being the “son of God” and divinity. Various Roman emperors would refer to themselves in those terms, and require others to do the  same. So it may well be that Luke is simultaneously addressing the Jewish and pagan worldviews of his day.

In essence, the message Luke is putting across in these first few chapters is “Jesus is God’s one and only true son.”

Luke 3:1-38

We’ve switched back to John’s part of the story, and we find him in the Judean wilderness – the countryside around the Jordan River. This doesn’t just give us information about where he is, but also where he isn’t. This renewal movement isn’t happening in the religious and political (not easily separated) center of the nation, but away from it.

Furthermore, he is tapping into a long held hope of the Jewish people that God might manifest himself by returning to be with them and restore them. This preparation to which John is calling his country men and women is one of repentance and ritual cleansing. A few things in particular stand out about his call to repentance… 1) There is a sense of urgency about his proclamation. 2) John is issuing this call to his own people. They have failed at something and he is calling them to prepare themselves for the coming of the Lord. 3) The notion that not just the Jews will benefit when Yahweh comes to be with them, but “all nations” even if they need to raised up from “stones.”

And as the King returns, so also his kingdom. And in this kingdom, a new (old?) ethic of concern for their fellow man is the standard. Issues of charity, honesty, and integrity are promoted out of a desire to see “righteousness/justice” for all.

Luke’s record of Jesus’ baptism is the shortest in the gospels. Perhaps this is due to its being part of a larger narrative addressing the question of “Whose son is Jesus?” This is certainly the point of the genealogy that immediately follows. Matthew’s genealogy traces Jesus’ ancestry back to Abraham, presumably to highlight Jesus as the long awaited Jewish Messiah. Luke, on the other hand, follows his lineage all the way back to Adam and God. This way of following Jesus family tree is a dramatic way of bringing one to the conclusion affirmed in the last words of the chapter. Jesus is “the Son of God.” However, by taking Jesus ancestry back beyond Abraham, it seems likely that this is another way Luke is evoking the “This Jewish Messiah will be for all people” refrain.

Luke 2:1-52

It is difficult to come at Luke 2 with anything other than the serene picture many of us carry around of the “silent night” of the first Christmas Eve. And yet, this passage is replete with subversive undertones. It is this upsetting of expectations that provides the subtext of the entire chapter.

The census that Rome mandates isn’t the benign form we are familiar with in 21^st century America. A census in the ancient world was taken to figure out what various subject regions “owed” the Empire. It was an intrusive reminder that they were a people oppressed by a foreign power. They weren’t free to determine their own steps.

And yet, little does Rome know that there is a Power far greater at work even in and through their attempts to exert imperial authority. God’s purposes and promises have been slowly and quietly unfolding over centuries. So as Caesar Augustus’ decree moves a small “insignificant” family to the father’s ancestral home of Nazareth, God’s promise of an eternal dynasty from the line of David is coming to fruition this small town. The question that lingers is “who is in control?”

The birth itself is rather unremarkable, “the time came for the baby to be born, and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger.” Even more unremarkable are those that welcome the savior into the world… shepherds. Not power brokers. Not religious elite. Not even respectable middle-class citizenry. Just common shepherds. The subversive question here is “who really matters?”

Even something as simple as presenting young Jesus at the Temple turns into a chance to see the Messiah with fresh eyes. The young family is greeted by two old faithful Jews, both of whom were eagerly looking forward to the one who would save Israel. And yet, the brief exchange between old and young records a cryptic prophecy concerning not just salvation for Israel but all people. Perhaps even more disconcerting would have been Simeon’s words about the “falling and rising of many in Israel” and the “sword that will pierce” Mary’s soul in some way. The question here would be “Is the mission of the Messiah really what we have thought it to be all along?”

The story of tween Jesus lost in Jerusalem for three days only to be found in discourse with the religious academics poignantly carries the subversion of expectations motif forward. When Mary finds him, she scolds him in the way that most any mother would, “Your father and I have been anxiously searching for you.” And yet, Jesus’ response is perhaps the beginning of the soul-piercing spoken of a few verses earlier, “Didn’t you know I had to be in my Father’s house?” While I don’t think this is an example of Jesus copping a pre-pubescent attitude, the question posed here (as well as the next couple chapters) is “Exactly whose son is this?”