MANFRED DIEFENBACH

THE GOOD NEWS OF JESUS,

THE SON OF MARY AND

THE SAVIOUR

ACCORDING TO LUKE

A COMMENTARY ON THE GOSPEL OF LUKE

FOR THE LITURGY, CATECHISM,

AND CHRISTIAN SPIRITUALITY

epubli GmbH Berlin

© 2012

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ISBN 978-3-8442-4182-2

Foreword

What is the Purpose of this Work?

In the year 1993, I published my dissertation “Die Komposition des Lukasevangeliums unter Berücksichtigung antiker Rhetorikelemente”. Nearly 20 years later, this practical commentary on Luke’s Gospel is written for pastoral co-workers and for the faithful. It will be a solid help for a better, deeper and profounder understanding of biblical teaching and it will help to preach and teach the Good News more convincingly, in word and deed, always and everywhere. Therefore, it is necessary to prepare ourselves with the five steps of the “Lectio Divina” according to Pope Benedict XVI[1] (Verbum Domini 87): to read (lectio) the “Word of God”, meditate/reflect on it (meditatio), pray with it (oratio) and internalize it (contemplatio), as well as live out the biblical message (actio). The aim of this commentary, like my commentary on Mark (2012), is to help our understanding of the “Word of God” today. Whether you are a priest, a deacon, a catechist, a lay minister, or a seminarian, this work will have achieved its goal if it succeeds in complementing and helping you in your preaching and/or in your teaching. This ebook will be the basis for your self-study and ongoing formation programme.

I would like to acknowledge my debt to Bishop Dr Paul Hinder OFM Cap. I also wish to thank Mrs. Gisela Schardt and Mrs. Loreen Bemb for their proof-reading and corrections.

Limburg-Offheim,

the Memorial of the Evangelist Saint Luke on 18th October 2012

Manfred Diefenbach

Introduction

All Christians – both clergy and lay people – are called to be witnesses – being a “Minister of the Word of God” (Luke 1:2) and of faith. We are “ministers” of the Word of God. We should be teachers of the faith in order to open hearts to conversion, so that those whom we teach may hear and receive the “Word of God”. Let us keep in mind that we are first receivers of the Word, and then disciples and “servants”/“co-workers” of Jesus Christ in preaching and/or teaching the message of the Good News. To be a minister of the Word of God and of His Love is to receive first, and then to “hand on” (the meaning of the Latin word “traditio” is “hand on”) what has been received. The truth that saves our life kindles the heart of the receiver with a love of neighbour that should motivate him/her to communicate his/her experience of faith to others.

Jesus was a teacher, preacher, catechist, biblical scholar, and storyteller. He talked about, and explained in parables, “the Kingdom of Heaven”, taking into account people’s different kinds of background and understanding. In His preaching, Jesus used parables, like the Parable of the Sower (cf. Mark 4:3–8/Matthew 13:4–8/Luke 8:5–8) who sows seeds in various soils. Through His interpretation (cf. Mark 4:13–20/Matthew 13:18–23/Luke 8:11–15), Jesus helped His disciples to understand, receive, believe, accept, and live this parable. We, the faithful who want to spread and share the “Word of God”, must be sowers who preach and teach His Word as the message of God and His Kingdom, now as it did then. The seed is the Word of God, His message. With His help, the Good News of God will fall on good soil, in the heart of men (cf. Matthew 13:19). In the same way, the seed that has fallen into the heart of the disciples of Jesus – now as it was then – is fruitful, ranging up to 100 per cent depending on their disposition.

“The Word of God must appear in its entire splendor, even if it is ‘expressed in human words’” (Dei Verbum 13). That is the task of all preachers in the Church and teachers and catechists in the schools. May we be guided in our preaching and teaching by Jesus Christ who opened the minds of the disciples of Emmaus (Luke 24:27) and the other disciples (v. 45) to the understanding of the scriptures, making their hearts burn within them (v. 32) with the desire of glorifying God.

THREE STAGES IN THE FORMATION OF THE INSPIRED GOSPELS[2]

1. The Gospels tell us about the life of Jesus of Nazareth, who was born in Bethlehem, the town of King David in 7 or 6 B. C. (cf. Luke 2:1–20) He healed the sick and taught the people about God. God (cf. Luke 3:22; 9:35) and Peter (Matthew 16:16) proclaimed Him: the “Christ”, the “Son of God”.

2. ‚After His Death on “Good Friday” (14th Nisan according to the Synoptic Evangelists) and His Resurrection on “Easter Sunday”, the second stage in the development of the Gospels was the oral tradition of the Good News in the preaching of His disciples and Galilean women, such as, for example, Mary of Magdala. What could they tell the people? The Acts of the Apostles says:

“Someone must join us as a witness to the Resurrection of the Lord Jesus. He must be one of the men who have companied with us during the whole time that the Lord Jesus went in and out among us, beginning from John’s baptism until the day when Jesus was taken up from us” (Acts 1:21–22) and “ascended into Heaven” (1:11).

3. The Evangelists Mark, Matthew, Luke – who wrote the three Synoptic Gospels[3] – and John wrote the four Gospels – under the inspiration of the Holy Spirit. They related the story/history of Jesus of Nazareth as both the “Son of God” and the “son” of Joseph and Mary and His message of salvation, by selecting some of the many elements which had been handed on, either orally or already in written form, through the Holy Spirit (= inspiration).

FROM EXEGESIS TO THE “HEARTS” AS THE HERMENEUTIC OF THE WORD OF GOD

The Bible is like a library. We find two parts in the Holy Scriptures: the “Old Testament” – the “Hebrew Bible” – and the “New Testament”, which were written between 1000 B. C. and 100 A. D. The Holy Bible is based on factual information, and at the same time it is from the eternity of God and it leads us back to His eternity. On the other hand, the reader or the listener of the Bible, who wants to understand the words and deeds of it, should read, study, and understand the Hebrew/Greek texts of the ancient world in their original historical context, and project himself/herself into Antiquity, 2000 or even 3000 years ago.

People today find themselves in the same situation as the first century Ethiopian in the Acts of the Apostles. They need an interpreter to understand the biblical texts (Acts 8:30–31[4]):

Philip asked the Ethiopian: “Do you understand what you are reading?”

The Ethiopian replied: “How can I unless someone guides me?”

Therefore, the “Word of God” has to be made understandable in our time and culture with the help of the Holy Spirit by the works of the scholars, preachers, teachers/professors, catechists, parents. For example, in the New Testament, what is the intention of Luke? The distance between this ancient text of the first century and the reader of the twenty-first century has to be bridged in order to arrive at the authentic sense of the sacred text. Christians also hear Christ’s voice in the readings and homily, which explain the texts of the Bible in today’s language. They are thus invited to apply these inspired biblical words/texts in their lives. Their different forms – parables, healings, the narratives of His Passion and Resurrection as well as their context (who wrote it, to whom, why), are a personal message from God. We must enter the ancient world, so that the written text can become living word.

The Apostle Paul spoke “on Christ’s behalf” (2 Corinthians 5:20) as God’s “mouthpiece” (Galatians 1:10) and placed himself completely at the service of the proclamation of the Gospel. He preached the Good News of the crucified and risen Lord Jesus Christ without compromise – cf. Romans 8:35–37 or 2 Corinthians 11:23–27.

As His “servant”, Paul was His instrument because he only wanted God and Christ to be the focus of life. He was not a self-centered “minister of the Word of God”. The Spirit of God and Jesus Christ lives in us and is taught through us in words and deeds by means of personal testimony. Therefore, this commentary on Luke is based on the Greek text.

According to the “communication model”[5], our role as a SENDER/transmitter (1) and as a “minister of the Word of God” is to reach the members of the Church, the RECEIVERs/ addressees (3) of the apostolic MESSAGE – the Good News (2).

Bishops, priests, deacons, professors, catechists, parents and all the faithful should learn, through frequent reading of the Sacred Scripture(s), to bring the message of the Bible to the ears and hearts of people of our own time. First, we are receivers, and then we can act as God’s servants and Christ’s disciples, and co-workers in the preaching and/or teaching of the message of the Good News. A faithful and true minister of the Word of God receives and hands on what has been received. The truth that saves his life inflames the heart of the receiver with love of neighbour, and motivates him to pass on to others what he has freely received. The principal functions in the pastoral ministry can be distinguished: catechesis, preaching, and the biblical apostolate; the Word of God has to be made understandable in our time and culture – in preaching and/or teaching as well in the biblical apostolate.

How can we guide the people who want to hear and understand the Good News? We have to avoid two extremes[6] when interpreting the Bible:

on the one hand, we have to protect the interpretation of the Bible from attacks by science, which analyses words of the Bible – the so-called “historical-critical methods” – as if they were ordinary writings without the inspiration of the Holy Spirit;

on the other hand, there is the so-called “mystical exegesis”. This way of understanding the Bible is all symbolic and spiritual as if it had nothing to do with historical facts and the world we live in. This method believes that there is no need for science in interpreting the Bible. So the Bible is read as if the Spirit dictated it word for word.

“The Word of God must appear in all its splendour, even if it is ‘expressed in human words’ (DV 13)”. That is the task of all preachers in the Church and teachers and catechists in the schools. May we be guided in our preaching and teaching by Jesus Christ, the incarnate Word of God, who opened the minds of the disciples of Emmaus (Luke 24:27) and the other disciples (v. 45) to the understanding of scripture(s), making their hearts burn within them (v. 32):

“Christ has no hands, only our hands to do His work.

He has no feet, only our feet to lead people on His way.

Christ has no lips, only our lips to tell people about Him.

He has no help, only our help to bring people to His side”,

so runs the prayer of Saint Teresaof Ávila (1515–1582 A. D.).

In this way, we Christians have to present and represent – with body and soul – Jesus Christ, the “Son of God”, the “Christ”, the incarnate “Word of God” so that we already bring a little bit of Heaven to earth.

0. The Macrostructure/Composition of the Gospel according to Luke

The book of the Evangelist and Hellenistic historian Luke (cf. Luke 1:1–4), who had training in ancient rhetoric, is structured according to a fairly standard set of “topic lists” such as a curriculum vitae (= CV) comparing the lives of Jesus and John the Baptist. The sections on John the Baptist’s ministry (Luke 3:1–20) are similar to the ministry of Jesus in Galilee (Luke 4:14–9:50), on the way to Jerusalem (9:51–19:28), and in Jerusalem (19:29–21:38). For the Evangelist Luke, John must be seen primarily as a prophet, and the mission of Jesus is grounded in the divine word, which John meditated and preached. The parallels between the lives and activities of John the Baptist (3:1–20) and of Jesus are significant, but Jesus the Christ (3:21–23:56) has surpassed John at the end through His Resurrection (24:1–53[7]):

1. Beginning/Opening: John the Baptist and Jesus’ Birth (1:1–3:20)

1.1 Prologue (1:1–4)

1.2 The Infancy of John the Baptist and Jesus as an “Overture”[8] (v. 5–2:52)

1.3 The Ministry and the End of John the Baptist (3:1–20)

2. Middle: Jesus’ Public Ministry in Word and Deed (3:21–19:28)

2.1 Baptism of Jesus, His Genealogy, and His Temptation (3:21–4:13)

2.2 The Journey and Public Ministry of Jesus in Galilee (4:14–9:50)

2.3 The Journey and Public Ministry of Jesus on the “Way to Jerusalem” (9:51–19:28)

3. Final Part: Jesus in Jerusalem (19:29–24:53)

3.1 The Ministry of Jesus in Jerusalem (19:29–21:38)

3:2 The Passion and Crucifixion of Jesus (22:1–23:56)

3.3 The Resurrection and the Ascension of Jesus (24:1–53)

Chapter 1

The book of the Evangelist and Hellenistic historian Luke, who had training in ancient rhetoric, is structured according to a fairly standard set of “topic lists” such as a curriculum vitae (= CV) comparing the lives of Jesus and John the Baptist. The sections on John the Baptist’s ministry (Luke 3:1–20) are similar to the ministry of Jesus in Galilee, on the way to Jerusalem, and in Jerusalem. For Luke, John must be seen primarily as a prophet, and the mission of Jesus is grounded in the divine word, which John meditated and preached. The parallels between the lives and activities of John the Baptist (3:1–20) and of Jesus are significant, but Jesus the Christ (3:21–23:56) has surpassed John at the end through His Resurrection (24:1–53). Jesus, therefore, had fulfilled the prophecies of the Hebrew Bible, our so-called Old Testament, and the prophecy of John the Baptist (3:4–6, 16). Luke was like a portrait painter who painted two pictures or “diptychs”[9], using words about John the Baptist and Jesus, Elizabeth and Mary, in the form of “picture-stories” in two separate panels[10]. The main characters in the visitation of the unborn infants are Jesus and John the Baptist as follows:

Topic

John the Baptist

Jesus the Christ

The Beginning (1:1–4:13)

►Prooemion (1:1–4)

►List of Origins as Prophecy

(vv. 5–56)

►List of Origins as Fulfillment (vv. 57–4:14)

The Annunciation/ Promise of the Birth (vv. 5–25)

The Praise of Elizabeth (vv. 39–45)

His Birth, Neighbours’ Witness, his Circumcision (vv. 1:57–79)

His Upbringing and Training (v. 80)

“God’s Order” (3:2)

The Annunciation of the Birth (vv. 26–38)

The Praise of Mary/Magnificat (vv. 46–55/56)

His Birth, Shepherds’ Witness, His Circumcision and Presentation in the Temple (2:1–39)

His Upbringing and Training (vv. 40, 41–51, 52)

God’s Voice during the Baptism of Jesus (3:21–22)

His Genealogy (vv. 23–38)

[His Temptation (4:1–13)]

The Middle: the Ministry

(3:3–18)

His Words & Deeds in Galilee & on the Way to Jerusalem (4:14–19:48)

The End in the Form of a Conflict

 Manner of Death (3:19–20)

Event after Death [9;7, 19]: (The resurrection of John?)

Manner of Death in Jerusalem (20:1–23:56)

Events after Death (24:1–53): His Resurrection!

Luke expresses in the prologue/preface/introduction (1:1–4) his aim/purpose in the style of Greco-Roman history and biographers of Luke’s time (for example, Herodotus, Thucydides, Josephus or Mark 1:1; Acts 1:1–3) to confirm “Theophilus” (v. 3 or Acts 1:1), and in the third generation members of the Early Church/Lucan communities, in their trust in God through a reflection on the vision and mission of Jesus. It is structured in the form of a communication set-up – the sender/story-teller/Evangelist (who) – “the first witnesses and ministers of the word” [v. 2] and Luke as a “communicator” [v. 3]) and the receiver/reader “Theophilus” (v. 4). “Luke invites Theophilus and friends to see in faith that in Jesus all God’s promises have come to fulfillment. Luke invites them to confess faith in Jesus as Savior, Christ, and Lord not only in their reflection upon the resurrection and the baptism of Jesus” (like Mark), “but also in their reflection upon the beginning of Jesus’ life in God.”[11]

The actors (Gabriel, Mary, Joseph), a fixed time (“in the sixth month”) and a place (“Nazareth in Galilee”) in vv. 26–27[12] introduce the dialogue between the angel Gabriel (cf. vv. 28b–c; 30b–33, 35b–37) and Mary (cf. vv. [29,] 34, 38b–c), the mother of Jesus (cf. v. 31). Note in vv. 28–38, which is structured at the beginning by the “coming of the angel” Gabriel, the use of the same Greek basic verb “went to” in v. 28a and “went away” (= left) in v. 38d at its end.

The text of Luke 1:39–56, in the context of the beginning of the lives of both John the Baptist (cf. 1:5–25, 57–80) and Jesus (cf. 1:26–38; 2:1–20, 21–40), “the Christ” and “the Son of David”, the son of Mary[13] and Joseph[14], is framed with the help of a notice of Mary’s going for a visit to Elizabeth at the beginning (cf. vv. 39–41) and her going home at the end of the “Magnificat” [15]. Therefore, the structure of Luke 1:39–45/56 is:

vv. 39–41: Narrative setting

vv. 42–45: The praise of Mary by Elizabeth

[vv. 46–55: “The Magnificat” as the praise of God by Mary

vv. 46–49: First part: God’s deed of salvation towards her (as an individual)

vv. 50–55: Second part: God’s deed of salvation in its universal dimension

v. 56: Conclusion]

vv. 57–79: The birth and the circumcision of John the Baptist including “the Benedictus” as the praise of God by Zechariah

v. 80: Summary Notice

Commentary

1. Beginning/Opening: John the Baptist and Jesus’ Birth (Luke 1:1–3:20)

1.1 PROLOGUE (1:1–4)

v. 1: Luke is one of “many” early Gospel-writers who wrote a “narrative account”[16] of the Gospel about Jesus; others are the other Evangelists Mark, Matthew, John, or the apocalyptic Gospels according to Thomas, Mary etc. Luke was neither a disciple nor an eyewitness of Jesus; he was a pagan “convert”. He “begins his Gospel with a brief preface written in classical Greek style” and reflects the traditional custom of secular writing.”[17]

v. 2: So, Luke explains three stages in the formation[18]/growth of the Good News about Jesus (note the introduction here). He “selected certain elements of the many narratives which had been handed on, either orally” (for example, by His disciples or by Mary Magdalene) “or already in written form”[19] (for example, by his predecessors Mark and/or Matthew[20] or the so-called “Quelle Q” [Source Q] and maybe John) using them as his “trustworthy and authoritative sources”[21]. He “synthesized and explained with an eye to the situation of” his church (cf. Dei Verbum 19/CCC 126): From the reception about “the life and teaching of Jesus” before and after the Easter event (What – cf. v. 1b or Act 1:21–22) to the transformation and interpretation in the form of “the oral tradition” by His (male and female) disciples as the first “eyewitnesses”[22] (Who – cf. v. 2b or Acts 1:8) of the crucified and glorified Jesus,

v. 3: to the written Gospel according to “the minister/servant[23] of the Word” Luke (Who – v. 2b) who reread, reviewed, retold – “to seem good” and to “write[24] an orderly account” (How – v. 3b) –, and order the Good News about Jesus “from the beginning”[25] in his own “logical/chronological sequence”[26] (cf. Acts 11:4) like a (religious, faithful) historian for “Theóphılos”[27] (Whom or in Latin “Theophilus” in v. 3d). Is he a real, concrete faithful Christian and sponsor of the Evangelist, or is he a fictional person who can represent every Christian? “Luke’s work is thus a hermeneutic or interpretation of the apostolic message for Christians living in a new and vastly different historical context”[28] (biblical text and context).

v. 4: The aim/purpose or author’s intention (Why – v. 4b) was/is to “know the truth of all” about His “life and teaching” “in his own way”[29].

1.2 THE INFANCY OF JOHN THE BAPTIST AND JESUS AS AN OVERTURE (1:5–2:52)

1.2.1 The Annunciation of the Birth of John the Baptist (vv. 5–25)

The Setting of the Situation of Zechariah and Elizabeth (vv. 5–7[30])

Who: John’s parents Zechariah and Elizabeth, the angel Gabriel (vv. 11, 19b), the people (vv. 10, 21);

Where: in the “Temple” of Jerusalem (9);

When: “in the days of Herod” the Great.

v. 5: The first of three synchronisms[31] (cf. 2:1–2; 3:1–2) introduces the infancy narratives of John the Baptist (cf. vv. 5–25, 57–80) and Jesus (cf. vv. 26–38; 2:1–20) in the time of King “Herod”[32] ( cf. Matthew 2:1) the Great (37–4 B.C.), who ruled over Palestine. Herod was confirmed by the Roman Senate as “King of the Jews”, therefore he ordered a massacre of infants to kill Jesus, the so-called new “King of the Jews” (cf. Matthew 2:2, 16–18 or Luke 23:3, 37–38). Only half Jewish himself, he expanded and beautified the Temple of Jerusalem enormously.

Luke describes “Zechariah”[33] as a Jewish “priest”[34] of “Abijah”[35] division[36], who worked at the temple managing in this time because he and “his wife Elizabeth[37]” belonged to the tribe of “Aaron”[38];

v. 6: he emphasizes that “this priestly couple lives in conformity with God’s”[39] “commandments[40] and ordinances/regulations[41] blamelessly[42]” (cf. Genesis 26:5; Deuteronomy 4:40).

v. 7: Then, the Evangelist tells that this old – “both were advanced[43] in days/years” (cf. v. 18d or Genesis 18:11) – married couple was “barren”[44] (cf. v. 36c) respectively “childless”[45] (cf. Leviticus 20:20–21) like Sarah (cf. Genesis 16:1), Rebecca (cf. Genesis 25:21), Rachel (cf. Genesis 30:1), the mother of Samson (cf. Judge 13:2–24), or Hanna (cf. 1 Samuel 1:1–2:11). Barrenness “in Judaism was a misfortune, even a disgrace, for a couple.”[46]

Gabriel’s Pronouncement of the Birth of John the Baptist to Zechariah in the Temple of Jerusalem (8–20[47])

The Setting of Zechariah in the Temple (vv. 8–10)

v. 8: It follows the description of “service”[48] (cf. vv. 5b, 23a) by Zechariah’s priestly division (cf. v. 5b) by “lot”[49] (v. 9 or in Acts 1:17) at the morning and evening sacrifice (cf. Exodus 30:7–8) in the “Holy Place” of the Temple[50] in Jerusalem

v. 9: to burn incense[51] (cf. vv. 10, 11). Incense was burned in the “Temple”[52] (cf. 21b, 22b) “of the Lord” twice daily.

v. 10: The “multitude”[53] of “people”[54] “Israel” (cf. 2:32; Acts 4:10, 27; 13:17, 24) “prayed”[55] “outside at the hour of incense” (cf. vv. 9, 11), when they saw the smoke drifting heavenwards from the burning incense, so that their prayers were ascending God’s throne, so the symbolics.

The Dialogue between the Angel Gabriel and Zechariah (vv. 11–20[56])

The Annunciation of the Birth of John the Baptist (vv. 11–13d)

v. 11: Zechariah enters the sanctuary near the “Holy of Holies” to offer incense to God for the people. The “angel”[57] “Gabriel comes at the time of liturgical prayer”[58] (cf. Daniel 9:21; 10:8–12, 15), so that Zechariah had an angelophany[59] (cf. Daniel 9:21 or Luke 22:43; 24:23) in a visible form “on the right side of the altar of incense[60]”.

v. 12: The “normal human reaction” of the priest was “fear”[61] because of this “supernatural”[62] appearance. Therefore, he “fell[63] upon him” surprisingly and respectfully.

v. 13: After the phrase “do not be afraid”[64] (cf. Daniel 10:12), Gabriel pronounces Zechariah the divine message that his “wife Elizabeth will bear[65] … a son”, so that Zechariah’s “personal and his priestly prayer”[66] was “heard” by God and her “barrenness was no barrier to the promise and the plan of God.”[67]

The Child’s Name (v. 13e)

Then the angel pronounces that the son should “called … John[68]” (cf. vv. 60, 63), that means “Lord is gracious” or “YHWH has shown favour”, as Ishmael (cf. Genesis 16:11–12), Isaac (cf. Genesis 17:19), Josiah (cf. 1 Kings 13:2), Immanuel (cf. Isaiah 7:14–17) or Solomon (cf. 1 Chronicles 22:9–10).

The “Child’s Destiny”[69] (vv. 14–17)

v. 14: He“will be a joy ( ) and gladness[70]/delight (to you), and many [will rejoice[71]] because of his birth[72] [ ]”.

v. 15: “for he will be great before the Lord, and he (shall not drink[73]) wine[74]” (cf. 7:33) “and {other} strong/fermented drink[75] ( )” (cf. Leviticus 10:9; Numbers 6:3; Judge 13:7; 1 Samuel 1:11), “and the Holy Spirit[76] will fill[77] him even from [his] / / mother’s /womb[78]/ [ ]”. In other words: John the Baptist was inspired and acted in God’s name his special tasks:

v. 16: “(He will turn[79]) many of the sons of Israel[80] ( ) to the Lord their God” (cf. Malachi 2:6),

v. 17: “and he will go before[81] Him {= the Lord} in the spirit and power[82] of Elijah[83], to turn the hearts[84] of the fathers to the children, and the disobedient[85] to the wisdom[86] of the just/righteous, to make ready[87] ( ) a people prepared[88] ({for the} Lord)” (cf. Malachi 3:23–24 or Jesus Sirach 48:1, 3, 10).

Zechariah’s Response and Gabriel’s Statement (vv. 18–20)

v. 18: The angel’s message was too good to be true. Therefore, Zechariah expresses doubts about the angel’s promise because of his “practical limitations of old age”[89]: “How shall I know this?” (cf. Genesis 15:8) “For I am old[90], and (my) wife ( ) is advanced in days/ years” (cf. v. 7c or Genesis 17:17; 18:11).

v. 19: The angel answered him: “I am” (cf. Exodus 3:14) “Gabriel[91], who stands in presence[92] of God; and I have been sent[93] to speak to you and to ‘tell (you) /this/ Good News’[94] ( ) / /” (cf. Daniel 9:20–21).

v. 20: “And behold, you will be silent[95] and not able[96] to speak until the day that this happens, because you did not believe[97] (my) words ( ), which will be fulfilled[98] in their time[99].”

Conclusion (vv. 21–25)

Zechariah’s Reaction of Gabriel’s Pronouncement (vv. 21–23[100])

v. 21: The (multitude of the – cf. v. 10) Jewish “people” were “waiting”[101] “outside” (v. 10) a long time[102] for Zechariah to come out and pronounce the customary blessing upon them as found in Numbers 6:24–26.

v. 22: Luke tells that Gabriel punished Zechariah on God’s behalf for his disbelief by making him “dumb”[103] until the promise became reality (cf. v. 64). Because of his speechlessness (note the parallel with v. 20b), Zechariah made a sign[104] to the praying Jews outside the Temple of Jerusalem. So, they “realized”[105] (cf. v. 4a) that Zechariah should “see a vision[106]” (cf. 24:23) inside the Temple.

v. 23: After his “service”[107] in the Temple, Zechariah went home[108].

Elizabeth’s Reaction of Gabriel’s Pronouncement (vv. 24–25[109])

v. 24: The phrase “after these days”[110] introduces the realization of Gabriel’s pronouncement that Elizabeth “became pregnant”[111] (cf. vv. 31a, 36a). According to Luke, “five months” ago, she said:

v. 25: “Thus ( ) the Lord (/ / has done /to me/) in the days when He looked on[112] me, to take away[113] my disgrace/reproach[114] among men.”

“The opening scene […] will present the upside-down world of God, where the humanly impossible becomes possible with God”[115] (cf. v. 37).

1.2.2 The Annunciation of Jesus’ Birth (vv. 26–38)

The Setting (vv. 26–27)

Who: The angel Gabriel (v. 26b), the Virgin Mary (v. 27a, b) and her fiancé Joseph (v. 27a), Jesus (v. 31c);

Where: Nazareth in Galilee (v. 26b);

When: six months after the annunciation of the birth of John the Baptist (v. 26a) in the time of King Herod the Great (v. 5a).

v. 26: The angel Gabriel (cf. v. 19b) has been sent by God[116] to bring an important divine message to Zechariah in the Temple of Jerusalem (cf. vv. 11, 19) and Mary in Nazareth (v. 26). The same note of time “in the/her sixth[117] month[118]”, we can also find in verse 36 in the context of Gabriel’s pronouncement of Elizabeth’s pregnancy (cf. v. 24). The stage of the annunciation of the birth of Jesus is the Galilean[119] “town”[120] Nazareth[121] (350–400 metres above sea level) – the “hometown” of Joseph and Mary as well as Jesus.

v. 27: Afterwards, Luke “defines”[122] the Jewish man “Joseph”[123] (cf. 2:4, 16; 3:23–24; 4:22) as a descendant of the “house of” the King “David”[124] (v. 27b or cf. v. 69; 2:4 [“… to Judea, to Bethlehem the town of David …”] or Romans 1:3 and 2 Timothy 2:8) and the young Jewish girl Mary[125] (vv. 27, 30, 34, 38, 41, 46, 56; 2:5, 16, 19, 34) as a Virgin[126] (vv. 27a, c; 34; cf. the quotation of Isaiah 7:14[127] in Matthew 1:23!). Luke reports Mary’s engagement as a relationship with Joseph in 1:27 and 2:4–5 (cf. Matthew 1:18) with regard to the basis of the messianic legitimacy of Jesus as the “Son of David”[128] (cf. Luke 3:23, 31 or 18:38–39; 20:41) and the “Son of God” (cf. v. 35; 4:3, 9, 41; 8:28; 22:70; Acts 9:20).

The Dialogue between the Angel Gabriel and Mary (vv. 28–38)

Gabriel’s Greeting (v. 28)

The angel Gabriel introduces the conversation with a greeting[129] (cf. v. 14) in combination with the special title “highly favoured” for Mary and the first phrase with a biblical background[130] “the Lord is with you” (cf. “Hail Mary”!).

Mary’s Reaction (v. 29)

Her reaction is confusion[131] and “thinking about”[132] this “greeting”[133] (cf. vv. 41, 44).

The Annunciation of Jesus’ Birth (vv. 30–31a)

v. 30: The biblical words “Do not be afraid” (vv. 13b, 30b) are a typical (second) phrase to introduce a divine message by God Himself (cf. Genesis 15:1; 26:24; 46:3; Joshua 8:1) or by His angels (cf. 2 Kings 1:15; Luke 1:13; 2:10; Matthew 1:20; 28:5) and by His Son Jesus (cf. Luke 5:10; 8:50; 12:4, 7, 32; Mark 5:36; 6:50; Matthew 10:26, 28, 31; 14:27; 17:7; 28:10). Afterwards, Gabriel calls her name – “Mary” – and a third biblical phrase (v. 30c: “you have found favour with/grace[134] by God, cf. Genesis 6:8) is like the first phrase in v. 28c.

v. 31a: After the fourth biblical phrase “and look” (cf., for example, vv. 31, 36, 44, 48; 2:10, 25; 5:12, 18), the angel Gabriel tells her the divine message/Good News in the form of the mixed quotation of Isaiah 7:14 as the fulfillment of this prophecy like Judges 13:3, 5:

1. her “pregnancy” (cf. vv. 24a [Elizabeth], 36a; 2:21; Matthew 1:18, 23 [Mary[135]]), and

2. the annunciation of His birth (cf. 2:6, 7, 11; Matthew 1:21, 23, 25; 2:2 or),

The Child’s Name (v. 31b)

and Genesis 17:19: l His naming[136] (cf. vv. 13e, 59, 61 [John the Baptist]) – “Jesus” (in Hebrew: Joshua/Jeshua – cf. Luke 2:21; Matthew 1:20) that means “God saves”.

The Child’s Destiny (vv. 32–33)

Gabriel describes solemnly the role of Jesus and His relationship to God: He will be

1. “great”[137] (cf. vv. 15a, 49a [or 2:10])

2. “called”[138] the “Son of the Most High[139]” (= God[140] – cf. vv. 35c, 76b),

3. the Son of “his father” David and “the throne”[141] (cf. 2 Samuel 7:13, 16 or Acts 2:30) of “David”,

4. the King[142] (cf., for example, Luke 23:3, 37–38) of “the house of Jacob”[143] (= Israel) forever[144].

The central meaning of the vv. 32–33 and the main intention of the Evangelist is not the special role and/or the person of Mary but rather Jesus Himself.

Mary’s Query (v. 34)

The expression “( ) to know (a man)” is a normal way in the Bible of speaking of conjugal relations (cf., for example, Genesis 4:1, 17, 25; 19:8; 24:16). Mary’s second reaction (first reaction in v. 29) is in the form of a question (cf. the reaction of Zechariah in v. 18), because they were not allowed to have sexual intercourse before her/their marriage (cf. Deuteronomy 22:13–27). It could result in the punishment of stoning (ibid, 22:24). A young unmarried “teenager”[145], who became pregnant, risked a scandal[146]. Unless the father of the child agreed to marry her, she would probably remain unmarried for life. “Luke has taken care to observe the reactions of Mary in the face of divine revelations; her consternation” (cf. Luke 1:29), “her difficulty” (cf. 1:34), “her amazement at the prophecy of Simeon” (cf. 2:33), “her lack of understanding at the word of Jesus in the temple (cf. 2:50). Faced with a mystery which goes beyond her understanding, she reflects on the message; she comes back again and again to the events in which she has taken part, preserving her memories, pondering over them in her heart”[147] (cf. 2:19, 51). In this way the Evangelist emphasizes that Mary as the mother of the Most High is a Virgin – a “virginal conception through the power of the Holy Spirit”[148] (cf. v. 35b – note also v. 15c) – at the moment that she conceives Jesus, the “Son of David” (cf. v. 32c), the “(Holy) Son of God” (cf. vv. 32a, 35d).

Gabriel’s Explanation (vv. 35–37)

v. 35: In three steps the angel Gabriel explains her pregnancy (v. 35b: “overshadow”[149]) and birth (vv. 13d, 35c: “born”) of the Davidic Jesus as “Son of God”[150]:

1. in a spiritual (“the Holy Spirit[151] will come upon you” – cf. v. 18) and in a theological (“the power”[152] [cf. 4:14; 22:69; 24:49] “of the Most High” = God) and not in a biological way,

v. 36: 2. with the help of the example of her pregnant relative Elizabeth who was old and was said to “be barren” (cf. vv. 5, 7, 13, 24, 40–45, 57–80),

v. 37: 3. with a theological conclusion: “For nothing is impossible[153] with God” (cf. Genesis 18:14 or Matthew 19:26) that means God is able to do the impossible in our eyes/mind.

Letter of Intent of Mary of Nazareth (v. 38a–b)

Mary responds with the classic biblical words as a model believer (v. 45) to God’s plan: “I am the handmaid[154]/servant of the Lord” (cf. Jeremiah 6:8) and the words which are the prayer of the so-called “Angelus” (v. 38b). The Vatican Council II said that “the Virgin Mary … at the message of the angel received the Word of God in her heart and in her body and gave Life to the world” (Lumen Gentium 53).

Gabriel’s Departure (v. 38c)

After Gabriel’s mission in Nazareth, a short note of the Evangelist concludes the story of Gabriel’s annunciation of the Birth of Jesus to Mary: The “angel” Gabriel “went away/left” (cf. v. 23b) Mary.

1.2.3 Mary’s Visit to Elizabeth (vv. 39–56)

The Setting (vv. 39–40)

Who: Mary and Elizabeth;

Where: the house of Zechariah (v. 40) in one of the cities in the hill country of Judea (vv. 39, 65);

When: the visit was during the sixth month of Elizabeth’s bearing pregnancy (vv. 36, 39).

v. 39: Mary “stood up[155]/arose in these days”[156] and “went with haste[157] to a town” (cf. v. 26b) in “Judea”[158] where

v. 40: “Elizabeth” (cf. vv. 5, 7, 13, 24, 36, 40–41, 57) and her husband “Zechariah” (cf. vv. 5, 12–13, 18, 21, 40, 59, 67; 3:2) were at home. Then, Mary “came into[159]/entered” (cf. v. 9) their “house” (cf. v. 23b) and “greeted[160] Elizabeth”. The two mothers of John and Jesus – still in their mothers’ womb – were together. Both pregnant women, Elizabeth and Mary, were close relatives and from the same house of Levi – Joseph was from the house of David (cf. v. 27 or 3:23, 31). His hometown was Bethlehem[161] in the district of Judah (cf. Luke 3:30, 33; Matthew 1:2–3; 2:6).

The Praise of Mary by Elizabeth (vv. 41–45)

v. 41: After the greeting (cf. vv. 29b, 44a) of Mary, the six-month-old “babe” – note the Greek text: “fruit of her womb”[162] (= embryo/foetus) –as in “Hail Mary” – John (cf. vv. [26,] 36) in Elizabeth’s “womb” (cf. vv. 15d, 42c, 44b) “leaps”[163] (v. 44b) for “joy” (cf. v. 14a) in recognition of Jesus, the Saviour, the Christ. The notice of the “leaping” of the unborn John in conjunction with the theological, pneumatic phrase “to be filled with the ‘Holy Spirit’” (cf. vv. 15c [Elizabeth], 67a [Zechariah]), the giver of life, is like a response to young (about 12- or 14-year-old Jewish “virgin”) Mary’s greeting.

v. 42: Both pregnant women, old Elizabeth and young Mary, “blessed/praised”[164] “loudly”[165] God (vv. 42–45 [Elizabeth] and vv. 46–55 [Mary]) in the words recalling Joel’s (cf. Judges 5:24) and Judith’s (cf. Judith 13:18 or Deuteronomy 28:4) liberation of their people: at first, Elizabeth blessed both, Mary and her babe, Jesus, the bringer of peace (cf. Luke 2:14).

v. 43: Further Elizabeth expressed (verbally) her surprise in form of a question (v. 43: “Why does this [happen to] me, that the ‘mother of my Lord’ should come to me”? – cf. 2 Samuel 6:9; 24:21).

v. 44: and interpreted her reaction as being caused by the “leaping” of her babe John in her womb (nonverbal – cf. v. 41b) after hearing of Mary’s “greeting” (cf. v. 41). Because of the grace-filled calling by God, the praise of Elizabeth has a mariological, theological, as well as Christological aspect.

v. 45: So, the willing Mary, as a model of a “believer”[166] (cf. 1:38, 45) in contrast to the priest Zechariah (cf. v. 20), is “blessed”[167] (cf. 11:27) for her trust in the fidelity of God.

The Magnificat by Mary (vv.46–55) 

God’s Deed of Salvation in Mary’s (Indiviudal) View (vv. 46–49)

vv. 46–47: The praise as a glorifying and rejoicing in God (cf. Isaiah 61:10) introduces Hanna’s prayer[168] in 2 Samuel 2:1 and Psalm 35:9 as well as Jesus Sirach 51:1 expressing a relationship between “our Lady” and God, “the Lord”[169] who is her Saviour (v. 47; note the message of the angel in Luke 2:11 or the “Benedictus” in 1:69, 71, 77).

vv. 48–49: Then, the “vertical (King-servant) relationship” is described closely: The same word in Luke 1:38 is used for a vow, a solemn promise (cf. 1 Samuel 1:11). She is like a lowly, humble, poor, simple (earthly, cf. v. 52b or 1 Samuel 18:23) (maid-) servant, a handmaid of the heavenly Lord, the “Almighty” (v. 49a[170]) and “Holy”[171] (v. 49b) God. Her lowliness is contrasted with the might of God, for whom nothing is impossible (vv. 37, 49; 18:27). Is the true blessedness of a woman in Luke 11:27–28 an example for verse 48b – “all ages/generations will call me”, Mary, “blessed” as was Lea in Genesis 30:13?

God’s Deed of Salvation in Its Universal Dimension (vv. 50–55)

Verse 50, a combination of verses 13 and 17 of Psalm 103, concludes the first stanza in view of the individual situation of the praying person and leads into the unlimited and universal view of His “mercy”[172] (cf. vv. 50a, 54, 58b, 72a, 78a [the “Benedictus”] and also Psalms 105:8; 106:45) for those “who fear” (cf. vv. 13b, 30b) “Him”. That means the Chosen People of Israel and all peoples who have accepted and respected God as their only heavenly and earthly “Lord”, “King”, ruler, master, leader ... God is pictured as a “champion” of the poor, the oppressed, and the despised.

vv. 51–52: In form of a contrast between rich (arrogant/mighty – cf. Psalm 34:11 and Luke 6:25) people of the so-called “high society” of a(n earthly) kingdom and lowly respectively humble ([physically and spiritually] hungry [cf. Matthew 5:3, 6 or Luke 6:21, 25]) people who have Him in their “heart”[173] and in their mind (cf. the quotation of Deuteronomy 6:5 in Luke 10:27 or Proverbs 3:34). God has turned the [earthly] social order upside down radically with “His arm[174]” (cf. Psalm 89:14) like a “social” and “peaceful revolution” of the hearts and the minds: He “scatters[175] the proud-hearted” and “casts[176] the mighty from their thrones[177]” (v. 32c) “and raises” (cf. Luke 14:11; 18:14) “the lowly[178]”.

v. 53: A second picture of the social intention of the Evangelist makes the contrast clearer: “to fill[179] the starving with good things” that they “are satisfied” (cf. Luke 6:21 or 16:20–22 [Lazarus]; cf. also Exodus 16:1–35; Psalm 107:8–9; 146:7) as opposed to “send the rich away[180] empty[181]” (cf. Psalm 34:11 and Luke 6:25; 12:21; 16:19–28 [the rich man] or 20:10–11). Being poor is conditional on receiving God’s grace. In the eyes of Luke, the Church offers an alternative lifestyle in the sense of a “society of God” as an inclusive, egalitarian community different from the Hellenistic cities. The Christians were a model of social integration[182]: poor or outcasts and rich, underprivileged and privileged, women and men, non-Jews and Jews, old and young people, blacks and whites, and so on.

In verses 54–55, the song makes a link to the history of the “Chosen People” of Israel[183] and the tradition of their forefathers as a new salvation history upon the old promises and covenant made to “Abraham”[184] (cf. Exodus 32:13; 2 Kings 13:23 or Psalm 100:5) which is timeless, everlasting (cf. v. 33b).

Conclusion (v. 56)

At the end of the “Magnificat”, a notice told about Mary’s returning[185] from Judea to her home in the Galilean Nazareth (cf. v. 26) after her “three-months”-visit[186] in the house of Elizabeth and Zechariah, the parents of John the Baptist, the “precursor” and “forerunner” of Mary’s child.

1.2.4 The Birth and the Circumcision of John the Baptist (vv. 57–80)

The Birth of John the Baptist (vv. 57–66[187])

The Notice of Birth as the Setting (vv. 57–58[188])

Who: Elizabeth, Zechariah, the baby John the Baptist, their neighbours and relatives (v. 58), the people (vv. 65–66);

Where: still in the house of Zechariah (v. 40) in the hill country of Judea (vv. 39, 65);

When: “on the eighth day” after John the Baptist’s birth during his “circumcision” (v. 59).

v. 57: Luke tells shortly that “Elizabeth” has borne[189] a “son” (cf. 2:6–7b).

v. 58: Her “neighbours”[190] and “relatives”[191] (cf. 2:44) “shared her joy”[192] because of her “Lord’s great mercy” (cf. vv. 50a, 54, 72a, 78a).

The Naming of John during his Circumcision (vv. 59–64[193])

vv. 59, 61: In Genesis 17:12 and Leviticus 12:3 state that the circumcision[194] should be “eight[195] days” (cf. 2:21; 9:28) after the birth of a boy.

Usually, “the naming of the child … happened immediately after birth. There was a tradition in priestly circles to name the child after the grandfather; however, the expectation in this gathering is to call the new child after the father”[196].

v. 60: But “Elizabeth” (vv. 5c, 7b, 13d, 24a, 36a, 40b, 41a, c) intervenes and corrects – note the correction[197] (“ouk … allá”/“not … but” in v. 60b–c) – them because their son should be “called” “John” (cf. v. 13e).

v. 62: Therefore, their relatives ask the deaf, speechless and dumb Zechariah (cf. vv. 20, 22) about the baby’s name, by making signs/gestures (cf. v. 22d[198]).

v. 63a–b: He “wished/begged”[199] a “writing tablet”[200]. Then, he “wrote”[201]: “John is (his) name ( )” like Elizabeth in v. 60.

The Reaction (vv. 63c–66)

v. 63c: Luke emphasizes that “all”[202] present “neighbours and relatives” (v. 58) were “surprised”[203] that both Elizabeth (cf. v. 60) and her husband Zechariah (v. 63b) chose the same name “under the inspiration of God”[204].

v. 64: Then, Zechariah’s “mouth”[205] was “opened”[206] and his “tongue”[207] was loosed (cf. Daniel 10:16) so that he began to “speak, praising God[208]”.

v. 65: “All these news[209]/things” (cf. 2:15, 19) as “supernatural event”[210] were “talked”[211] over in the familiar circle throughout “all the hill country of Judea” (cf. v. 39) people,

v. 66: so that they asked: “What then is (this) child ( ) going to be?” because “Lord’s hand” should “be with him” (cf. Acts 11:21).

The Benedictus[212] by Zechariah (vv. 67–79[213])

The Setting (v. 67)

After the note about the reactions of the neighbours and relatives as well as the Judean people (cf. 63c–66) follows the inspired[214] (cf. v. 15c) “blessing”[215], “praise” and “prophecy”[216] by Zechariah, the “father”[217] of John the Baptist. “The neighbours may speculate about the future of the child, but Zechariah knows what lies in the child’s future, and he will echo that revelation in the canticle”[218]. After his nine months of silence, Zechariah praised God as follows:

Zechariah’s Vision of Jesus for Israel (vv. 68–75)

v. 68: He prophesied the coming[219] of the “Saviour/Redeemer” in God[220]’s name, who would “redeem[221]” (cf. 2:38) “(His) people ( )” (cf. vv. 10, 17d, 21a, 77a and 2:10, 31–32).

v. 69: This Redeemer, who will save/deliver[222] the people (cf. v. 71a), has “raised up”[223] from the “house of David” (cf. v. 27a and 2:4 or Psalm 132:17), “His servant”[224] (cf. v. 54a in allusion to Isaiah 52:13–53:12 for Jesus).

vv. 70–75: “The hymn moves back in history to the time beyond David when God made his promise to Abraham” (Gen 12:3; 22:3, 16–18; Exodus 2:24; Leviticus 26:42; Psalms 105:8–9; 106:45; Jeremiah 11:5; Micah 7:20 or the Magnificat in v. 55b). “It recalls the covenant[225] and its purpose: that the people would be delivered from the hands of their enemies” (cf. Psalms 18:18; 106:10 or 2 Samuel 22:18), “so that they could serve God without fear of those enemies in a spirit of holiness and justice for the remainder of their lives”[226] (cf. v. 69). Thus “Abraham’s covenant is highlighted”[227] in the Benedictus.

Zechariah’s Vision of his Son John for Israel (vv. 76–77[228])

v. 76: Then, Zechariah predicted the role of his son (cf. vv. 16–17, 66), John the Baptist, who will be “called” (cf. vv. 13e, 31–32, 35–36, 59–62) “the prophet” (cf. Luke 9:8, 19; 20:6) “of the Most High[229]” and will be the “precursor of Jesus”[230] – “to prepare the ways” (cf. 17d or Isaiah 40:3; Malachi 3:1; Mark 1:2) of “the Lord” as Messiah – the Jews were eagerly awaiting the Messiah – and

v. 77: to preach the repentance (cf. 3:3; 24:47) as “forgiveness[231] of their sins” for the “salvation” (cf. vv. 69a, 71a) “to/of (His) people ( )”.

Zechariah’s Vision for Israel (vv. 78–79)

v. 78: The promise is that “God’s mercy” (cf. vv. 50a, 54, 58b, 72a) will “dawn upon” (cf. 68b) the people like a “rising”[232] star/sun on the “high” (cf. v. 76a),

v. 79: to “shine[233] on those who (sit[234]) in darkness[235] and in the shadow[236] of death ( )” (cf. Isaiah 9:1; 60:1–3),to “guide[237] {our} feet { } into the way of peace[238]” (cf. Isaiah 59:8 or Luke 2:14, 29; 24:36 – in the sense of an “inclusio”[239]; Romans 3:17).

Summary Notice as an Epiphora[240] (v. 80)

The note about the “growing up”[241] of John the Baptist concludes the birth and naming of Elizabeth and Zechariah’s son, who “became strong[242] in spirit” – note the parallels in 2:40. The story of his “vision and mission” to “Israel” (cf. vv. 16a, 54a, 68a) in the “desert”[243] [244] (cf. 3:2, 4) will continue after Jesus’ Birth and Naming (2:1–40) as well as His visit of the Temple in Jerusalem (vv. 41–52) in Luke 3:2–20.

Chapter 2

The setting or the introduction (vv. 1–5) of the story of Jesus’ Birth (vv. 6–7) is structured like a document of an ancient tax declaration[245] (names, place, …). A longer setting of the political situation (2:1–3) as the reason (cf. vv. 1c, 2, 3a, 5a: a census/registration) for the journey of Joseph and the pregnant Virgin[246] Mary from Nazareth in Galilee to Bethlehem in Judea (vv. 4–5) introduces the short “report”[247] of the Birth of Jesus (vv. 6–7) in a grotto “as the courtyard of the inn”[248]. A new situation with new actors opens a second scene: An angel announces and explains the Birth of Jesus to the shepherds in the field at night (vv. 8–14[249]). The third scene tells that the shepherds visit the “holy family” in the shed (vv. 15–20). It follows His Circumcision (vv. 21–40) including the “Nunc Dimittis” by Simeon (vv. 29–32) and the story of the 12-year-old boy Jesus in the Temple of Jerusalem (vv. 41–52), which is structured with temporal information in vv. 41 (“very year”), 42a (“when Jesus was twelve years old”), 46a (“after three days”). The second part (vv. 46–51) is a dialogue between Jesus and His earthly parents about the heavenly Father in vv. 48–49. The Evangelist concludes his “overture” about John the Baptist and Jesus (Luke 1:5–2:52) with three notes about their misunderstanding (v. 50) of Jesus’ answer (v. 49), their return to Nazareth (v. 51) and about their growing up physically, spiritually, and socially (v. 52). Jesus’ third[250] visit to Jerusalem (vv. 41–52) as a 12-year-old boy has some parallels to “His way to Jerusalem” in 9:51–24:53 as an adult (3:23: “about 30 years” later). Therefore, Robert J. Karris speaks about a “bridge passage”, which concludes “Luke’s overture” and anticipates the “future journey of Jesus, God’s Son, from Galilee to Jerusalem”[251] (cf. 9:51–19:28). “Luke began his overture in the Temple in Jerusalem (1:5–25). He concludes his overture in the Temple” (2:40–51). “This large inclusio prepares for the end of the Gospel”[252] (24:52–53).

Commentary

1.2.5 The Birth of Jesus (vv. 1–20)

The Setting (vv. 1–5)

Who: Joseph (vv. 4, 16), Mary (vv. 5, 16, 19), shepherds (vv. 8–10, 16–18, 20), angel/s (vv. 9–15);

Where: the “town Nazareth” in “Galilee”[253] (v. 4a) and the “town Bethlehem” in “Judea”[254] (v. 4b–c);

When: in the time of “Caesar Augustus” (31/30 B. C.–14 A. D.) and “Quirinius”, the governor of Syria (6–7/9 A. D.)!?

v. 1: As in Luke 1:5, a synchronism[255] in vv. 1–2 introduces the Birth, Circumcision, Naming, and Jesus’ double presence in the Temple (vv. 27a, 46a). A “decree”[256] on tax declaration gives/mandates a

v. 2: “census”[257] respectively enrollment/registration (vv. 1–3, 5) under Quirinius[258], the Roman governor of Syria[259]. The Evangelist does not give an exact date/time[260] when Jesus was born. The Jewish people in Palestine were under the rule of the Roman Empire,

vv. 3–5: so that “Joseph”[261] (vv. 4a, 16b), the descendant of “David” (cf. 18:38–39; Matthew 2:1–6), and “Mary”[262] (cf. vv. 5a, 16b, 19a, 34b) of “Nazareth”[263], his pregnant fiancée[264]/wife (cf. Luke 1:27; Matthew 1:18), as law-abiding citizens, had to register/enroll in their ancestral town[265] (v. 3), “the place prophesied for the beginning of the Messiah”[266] as “the Davidic Messiah who will bring about the eschatological gift of peace”[267] (cf. v. 14). For their registration, both had to make the journey to Bethlehem[268] (vv. 4b, 15c – about 650 metres above sea level[269]), the “city” of King “David”[270]. Luke makes a contrast[271] between Rome, the political capital, the centre of the Roman Empire and its Emperor “Caesar”[272] Augustus”[273] (cf. v. 1), and Bethlehem, in the biblical context the seat of the royal “house” of the Jewish King “David”. Jesus’ Birth happened in this insignificant remote town (cf. Acts 26:26).

The Birth of Jesus in Particular (vv. 6–7[274])

The short description of His Birth must be read in the light of the introduction and also with the biblical background of the prophecy of Micah 5:1–2.

v. 6: The simple and brief account of “Jesus’ Birth”[275] (cf. vv. 7a, 11a and 1:31) is introduced with the help of Luke’s typical Greek phrase “egéneto dé” (= [but] it happened [ ] – cf. v. 1a or 1:8; 3:21; 5:1; 6:1, 6, 12; 8:22; 9:28, 37, 51; 11:27; 16:22; 18:35; 22:24; 23:12; Acts 4:5; 5:7; 8:1, 8; 9:19, 32, 37, 43; 10:10; 11:10, 26; 14:1, 5; 15:39; 16:16; 19:1, 10, 17, 23; 21:1, 5, 35; 22:6, 17; 23:9; 28:8, 17).

v. 7: Mary “gave birth to her first-born son”[276] (Jesus in vv. 6b, 11a – note John the Baptist in 1:57) in allusion to Exodus 13:2, 12; 34:19 as a special relationship to God (cf. Luke 1:32–33; 2:22–24, 49; 3:21–22; 9:35). The “first-born son” is a legal designation for the one who has a privileged position under Mosaic Law (cf. Deuteronomy 21:15–17). Luke’s “Christmas story” tells that Jesus was born in a grotto/stable/barn in Bethlehem and not in an “inn”[277] because there was “no room”, so the translation of the two Greek words “ouk topos” – in English and German language is the word u-topia/U-topie. Further, the Evangelist tells in short sentences that Mary “wrapped”[278] (cf. v. 12b or Wisdom 7:4–6) her baby in a “cloth and placed[279] Him in a manger”/“feeding trough[280]” (cf. vv. 12c, 16c) where animals[281] fed usually – the normal description of the “everyday life of a baby” as a human being.

The Shepherds and the Good News of the Angel(s) (vv. 8–20[282])

The Announcement of the Birth by an Angel to the Shepherds (vv. 8–14[283])

v. 8: The scene of the (awakened[284]) “shepherds”[285], who were[286] with their “flock”[287] “in the field[288]” near Bethlehem in the night, whence the offerings in the Temple were chosen, introduces

v. 9: the “appearing”[289] of the “Lord’s glory”[290] by an angel (cf. Luke 24:4). As the fear of the priest Zechariah in Luke 1:11–19 because of the angelophany, the shepherds also had a “great fear”[291] of the “Lord’s angel[292]”. They, who were generally poor, lowly, and outcast in the Jewish society and because of their dirty work not able to observe all the meticulous hand-washings and rules and regulations, are like little/lowly/modest people, the first to hear the Good News, the first visitors to Jesus and witnesses of Jesus’ Birth like that of David, who was at first a shepherd (cf. 1 Samuel 16:1–13) and afterwards, the King. The angel informs/announces/proclaims to them about the Birth of Jesus in Bethlehem:

v. 10: The typical biblical phrase “Do not be afraid” (cf., for example, 1:13, 30; 5:10; 8:50; 9:45; 12:4, 7, 32; 18:2; Acts 18:9; 27:24) introduces a divine message in two parts (the announcement[293] (cf. 1:19) of the Birth of Jesus, the Christ, in v. 11 and the “sign” for the shepherds and for all people[s] by an angel[294] in v. 12).

v. 11: The lawless shepherds are the (first) receivers of the Good News about the Birth of Jesus in Bethlehem, the town of “David” (cf. vv. 4a, b, 11b and 1:27, 32, 69), by an angel (vv. 10–12) like the lawless “Galilean women” on Easter Sunday (cf. Luke 24:10–11, 24). The angel announced to the shepherds and identified the baby Jesus with three titles, which were also titles of the Roman Caesar: “the Saviour”[295] (note the messianic titles “sotér” in v. 11a and in 1:47 [Magnificat]), “the Christ”[296] [“Chrıstós” in vv. 11b, 26c], and “kúrıos” [= “the Lord”] in v. 11b). The remark “today”[297] in v. 11a emphasizes the relevance of the Davidic messianic titles (the Saviour, the Christ, the Lord, David[’s son]) that the Messiah is present in the baby Jesus.

v. 12: For the verification of the angel’s divine message, the angel gives a description/“sign”[298] (cf. v. 34e or Isaiah 38:7) for the “finding”[299] of the baby Jesus, the Christ (cf. the same words “… baby[300] [who is] lying in a manger” in vv. 7c, 16c). We have to note the contrast between the Saviour’s lordship and the humble circumstances of His Birth, not in a palace or a mansion but in a grotto/barn/stable in Bethlehem.

v. 13: A choir[301] of angels[302] (cf. 15a) sung a “heavenly[303] praise to God”[304] (cf. v. 20b) by words of glory as the second direct speech of Luke’ Christmas story – note the first one in vv. 10b–15:

v. 14: “Gloria” (cf. v. 9b) “to God in the highest[305]” or in other words: “Gloria in excelsis Deo” (cf. 19:38). The song expresses the heavenly dimension of God through the Birth of Jesus and the second part of the sentence emphasizes the heavenly, graceful (cf. 10:21) gift of peace (“shalom”) by God[306] on earth as the earthly dimension of human life: So, Jesus, the Christ, is the “connector” between God and (+) human beings, Heaven and earth, glory (cf. 17:18) and “peace[307]” (cf. v. 29b or Isaiah 57:19). The Emperor Caesar Augustus was revered for having established peace in the Roman Empire in 29 B.C. after a century of civil strife. The Pax Romana is an exterior calmness enforced by military power but true peace (will) come through God and the Saviour and bringer of peace, Jesus (cf. John 14:27).

The Shepherds as the Messengers of the Good News to Mary and Joseph (vv. 15–20[308])

v. 15: After the announcement of the angels (v. 15a), “the shepherds” (cf. vv. 8a, 18b, 20a) decide –note their direct speech in v. 15c–f as in vv. vv. 10–12, 14 – to “go over to”[309] the grotto in “Bethlehem” (cf. v. 4b) to “see” the baby Jesus and to verify what they had heard[310].

v. 16: So, the shepherds “hurry”[311] (note Mary in 1:39) off and find the sign given by the angel: “Mary” (cf. v. 5a), “Joseph” (cf. v. 4a), and the baby Jesus, our Shepherd[312], just how the angel had told them: “… the baby [who is] lying in a manger”, cf. v. 7c, 12c) – in simple, humble conditions without any earthly privileges.

v. 17: The shepherds, who were the first receivers (cf. vv. 10–12, 14) and the messengers of the Good News (cf. v. 17), informed (cf. v. 15d) Mary and Joseph about the angel’s announcement of Jesus’ Birth. In this way, the Good News of the Birth of the “child”[313] (cf. vv. 27b, 40a) Jesus, the Christ spreads out (cf. 24:10–11, 24) like a wildfire.

v. 18: In general, the human reaction was that “everybody” – particularly Mary and Joseph – were “surprised”[314] (cf. v. 33a) at the divine “message” about the baby Jesus, the “Saviour”, (cf. v. 11a), the “Christ”, and the “Lord” (cf. v. 11b) by the “shepherds”.

v. 19: In particular, the Evangelist tells of Mary’s reaction. He has taken care to observe her reactions in the face of divine revelations: her consternation (cf. 1:29), her difficulty (cf. v. 34), her amazement at the prophecy of Simeon (cf. 2:33), and her lack of understanding at the word of Jesus in the temple (cf. v. 50). “Faced with a mystery which goes beyond her understanding, she reflects on the message; she comes back again and again to the events in which she has taken part, preserving her memories, pondering over them in her heart”[315] (cf. vv. 19, 35, 51) – from the beginning until the end on the Cross and His “new life” at Easter and Pentecost (cf. Acts 1:14: 2:1).

v. 20: The Evangelist concludes the “Christmas story” with a note of the “praise of God” (cf. v. 13a) by “the shepherds” and their “return”[316] after their fulfilled “good job” – to tell the Good News which they had witnessed first. So, God’s revelation is the correct interpretation of the reality in Jesus of Nazareth, the “son of Mary and Joseph” (cf. vv. 6–7), as the “Lord”, the “Christ” (v. 11b) “Son of David” (cf. vv. 4, 11 or 1:27, 32, 69; 3:31; 18:38–39) and “Son of God” (cf. 1:35; 4:3, 9, 41; 8:28; 22:70), our “Saviour” (cf. v. 11a).

1.2.6 Jesus’ Circumcision and Presentation in the Temple (vv. 21–40[317])

The Setting (vv. 21–24[318])

Where: the child Jesus, His parents Mary and Joseph, Simeon, Hanna;

When: in the Temple of Jerusalem;

Who: “eight days” (v. 21a) and 40 days (note the allusion to Leviticus 12:5 in v. 22) after His Birth.

The Circumcision and Naming of Jesus (v. 21)

As the circumcision of John the Baptist in 1:59, Jesus – His name means “God saves” (cf. 1:31b and Matthew 1:21 or Act 4:12) – is “circumcised”[319] “eight days” (cf. 9:28 or John 20:26) after His Birth according to Genesis 17:12; Leviticus 12:3.

The Purification of Mary and the Presentation of Jesus (vv. 22–24[320])

v. 22: Then, in the third Book of the “Torah/Law of Moses”[321] (Leviticus 12:4) is stated that the mother was ceremonially unclean and could enter the Temple only 40 days after her birth of a son. Because of this “purification”[322], Mary and Joseph, a poor Galilean pair (cf. Leviticus 12:8) “went up”[323] to the Temple in “Jerusalem[324] to present[325]” Jesus “to the Lord”

v. 23: in the sense of the second Book of Moses (Exodus 13:2, 12, 15): “All/every” firstborn “male[326] (that) opens[327] the womb[328] shall be [called] holy[329] to the Lord [ ]”

v. 24: and “to offer[330] a sacrifice […] a pair[331] of turtledoves or two young[332] pigeons[333]” (cf. Leviticus 12:8). Luke does not mention that a one-month old firstborn child “was to be redeemed for five shekels”[334] according Numbers 3:47–48; 18:15–16.

Simeon and Hanna (vv. 25–38[335])

Prophecy by Simeon (vv. 25–35[336])

v. 25: Luke introduces the prophecy by Simeon – “nomen est omen”: The name means God has heard – with his description: He is an old faithful who was “righteous[337] and devout[338]” and “the Holy Spirit[339] was upon him” (cf. 1:35; 4:18). This man was “waiting for[340] the consolation[341] of Israel” (cf. Isaiah 40:1; 49:12–13)

v. 26: until he “had seen the Lord’s Christ[342]” (cf. v. 11b), so his divine revelation/vision[343]. Then, Simeon could die[344] “in peace” (cf. vv. 14b, 29b or Genesis 15:15; 46:30).

v. 27: He was guided by the Holy “Spirit” (cf. vv. 25c, 26a) to enter “the Temple”[345] (cf. v. 37, 46a), when Mary and Joseph “brought[346] the child Jesus” to the Temple to be consecrated to God (Exodus 13:2, 12, 15; 1 Samuel 1:24–28).

v. 28: There he met them and “took”[347] Jesus “up in his arms[348]”. Then he “praised[349] God” (cf. v. 34a and 1:42, 64) with his song/hymn “Nunc Dimittis”[350] as follows:

v. 29: “(Sovereign Lord[351]), now[352] let depart[353] [your] servant[354] [ ] ( )

{in peace} according to Your word { }” (cf. vv. 15d, 17a, 19a, 50a, 51d),

v. 30: “because ( ) [my] eyes[355] [ ] (have seen)” (cf. Job 19:27; 42:5) “{your} salvation[356] { }” (cf. 3:6 and Psalms 67:3; 98:2 or Isaiah 40:5 [LXX]),

v. 31: which you have prepared[357] before all peoples[358]” (cf. Isaiah 52:10),

v. 32: “a light[359] for revelation[360] to the Gentiles[361]” (cf. Isaiah 42:6; 49:6, 9) “and for glory” (cf. vv. 9b, 14a and Isaiah 46:13) “to (Your) people Israel” (cf. v. 25b and 1:16, 54 [the Magnificat], v. 68[the Benedictus], 80). God, the Creator of the universe, in His “Son” Jesus is the Saviour for all Jewish and Gentiles men – then and now (cf. Galatians 3:26–28, Romans 1:16; 10:12; 1 Corinthians 12:13; Colossians 3:11).

v. 33: As in v. 18, Joseph and Mary, Jesus’ (earthly) “father[362] and mother[363]” (cf. Mark 6:3; John 6:42), were “surprised” at these words.

v. 34: Then “Simeon blesses” (cf. v. 28b) them and “foretells” Mary a paradoxical effect on Israel because of “the negative aspects of the ministry of Jesus, how the child is destined to cause division”[364] (cf. 12:51–53): “See, this child is set for the fall[365]” (cf. Isaiah 8:14–15) “and rising[366] of many in Israel” (cf. vv. 25b, 32b), “and for a sign” (cf. v. 12a) “that is spoken against[367]

v. 35: – a sword[368]” will “pierce through” (cf. v. 15a) Mary’s “own soul –, that ( ) [thoughts out[369]] of many hearts [ ]” (cf. vv. 19, 51d) “(may be revealed[370])” (cf. 4:16–29; 5:17–6:11; 7:34–49; 9:7–9, 22, 44; 11:37–12:3; 18:31–33; 19:47–23:56). In other words: Everybody – then and nowadays – has “to decide for or against God’s revelation in Jesus”[371], respectively the people would either accept Jesus of Nazareth or totally reject Him.

Prophecy by Hanna (vv. 36–38[372])

vv. 36–37: Like Simeon (male) in vv. 25–35, “Hanna”[373] (female[374]) “is the embodiment of waiting for the Lord”[375] in “the messianic era”[376]. Luke describes the 84-year-old faithful “widow”[377] (v. 37a), “virgin”[378], and “prophetess”[379] (v. 36a) as well as the “daughter of Phanuel[380]” from the “tribe of Asher[381]” (v. 36b) and tells that she “worshipped”[382]” with” “fasting[383] and prayer[384]” (cf. 5:33) – “night and day”[385] (cf. 18:7 or Acts 9:24; 20:31; 26:7) – in the “Temple” (cf. vv. 27a, 46a) area.

v. 38: Then, she praised respectively thanked[386] God and prophesied publicly Jesus as the “Redeemer/Saviour” (cf. Isaiah 43:14; 44:24) of the “redemption[387]” (cf. 1:68 or 23:51; 24:21) “of Jerusalem”.

Conclusion (vv. 39–40[388])

v. 39: Luke concludes the purification of Mary and the presentation of Jesus according to the “Lord’s Law” with the note that Mary and Joseph, as well as the baby Jesus, “turned back”[389] to “Nazareth” in “Galilee” (cf. vv. 4a, 51b and 1:26; 4:16 or Matthew 2:23).

v. 40: As with the note of John’s growth in Luke 1:80, the Evangelist tells that “the child”[390] Jesus “grew[391] and became strong[392]” (1:80a or Judge 13:24–25; 1 Samuel 2:26) as well as “was filled[393] with wisdom[394]” (cf. v. 52a), because “God’s grace[395] was upon Him” (cf. v. 52b).

1.2.7 The 12-Year-Old Jesus in the Temple (vv. 41–52)

Who: the 12-year-old Jesus, His parents Joseph and Mary, the teachers (of the Law);

Where: the Temple of Jerusalem, Nazareth (v. 51);

When: Passover around 7/8 or 12 A. D.

The Setting (vv. 41–45)

v. 41: Jewish people made a pilgrimage to the Temple in “Jerusalem” (cf. vv. 25a, 38b, 43b, 45a) for Passover, one of the three pilgrim festivals (Shalosh Regalim) according to Ex 23:14–17; 34:23–26; Leviticus 23:4–14 and Deuteronomy 16:16–17: Passover (Pesach – cf. Luke 22:1; John 2:23; 6:4; 13:1), Pentecost (Shavuot), or Tabernacles (Sukkot). In this Jewish liturgical context, Mary and Joseph, Jesus’ (earthly) parents (cf. vv. 27b, 43c),

v. 42: “went up”[396] to Jerusalem[397] (around 800 metres above sea level) because of their pilgrimage “every year” (cf. 1 Samuel 1:3, 21; 2:19). His faithful parents also fulfilled the Law’s prescriptions like His presentation in the Temple (cf. vv. 22–39 in the Jewish tradition of Exodus 13:2, 12). His family was the best role model of life as a Jew. As every year, they pilgrimaged to Jerusalem when Jesus was “twelve”[398] years. This journey to and from Jerusalem on foot[399] was for Jesus the first pilgrimage to Jerusalem and His first Passover (“Unleavened Bread” – in Hebrew: Matzo according to Exodus 12:15, 18) as a Jewish boy (cf. Luke 4:31–33a; 19:47–48; 20:1; 21:27–38)

v. 43: to celebrate the Passover (cf. 22:7–38). After this, his “parents” (Mary and Joseph) “returned”/went home (cf. vv. 20a, 45a or 24:33, 52) and Jesus still “stayed”[400] in the Temple area in Jerusalem.

v. 44: Therefore, Mary and Joseph “would travel by caravan” from Galilee/Nazareth. The men and women kept “their separate companies” during daytime, but “they would camp together at night”[401].

v. 45: That Jesus remained in Jerusalem (cf. v. 43) is the starting point and the prerequisite for the story that follows of the parents’ looking/searching for Jesus in 44–45, everywhere (“relatives and friends”) …

The Dialogue of the Relationship to His Father – Earthly – Heavenly (vv. 46–50)

v. 46: … and their “finding” (cf. vv. 12b, 45a) Him in the Temple court of Jerusalem (cf. vv. 27a, 37b), a place of learning, “after three days” (cf. 9:22 [first prediction of the Passion]; 13:32; 18:33 [third prediction]; 24:21). Jesus sits (cf. John 4:6) like a rabbi/teacher/ Master[402] “in midst” (cf. 24:36) among the “teachers” (of the Law)” there and asks religious and theological questions, queries, or requests, discusses, debates with, and listens to them “about God and His world”: learn and teach – teach and learn.

v. 47: The people – including His parents, Mary and Joseph – in the Temple court were “amazed[403] at (His) insight/understanding[404] and (His) answers[405] ( )” (cf. 20:26) at His age of twelve.

v. 48: Mary expresses her confusion[406] and consternation (cf. 24:19–24) with her question: “Son, why have you done ( ) this (to us)?” Mary and Joseph, His (earthly) “father”, have been very “worried”[407] while “searching/looking for[408]” Him.

v. 49: He answered her and explained the divine necessity of His absence with a question (cf. 24:25–27), at first with the same interrogative pronoun of “why” (cf. v. 48c): “Why were you looking/ searching for me?”, and secondly with a suggestive/loaded question: “Did you not know that ( ) I must[409] be in these of [my] Father [ ]”? (note the term Father’s house in John 2:16 and the contrast between “your father” [Joseph] in v. 48d and “my Father” [= God, His divine Father] in v. 49c [cf. Luke 10:21–22; 11:2; 22:29; 23:46; 24:49]). The boy child Jesus takes the name “father” from His human father Joseph and gives it to God as an expression of His absolute belonging to the heavenly Eternal Father (“Abba”[410]) – a new relationship of Jesus as an adult to fulfil the mission given to Him by God (cf. 4:43; 9:22 [first prediction of the Passion); 13:32–33; 17:25; 22:7, 37; 24:7, 26, 44: “must”).

v. 50: Luke notes that Mary and Joseph did not understand His abstract (theological) explanation, because it was too “high” for them.

Conclusion/Notes (vv. 51–52)

v. 51: At the (happy) end, He and His parents “went down”[411] from Jerusalem (cf. 10:30–31) and returned/went home to Nazareth (cf. vv. 4a, 39b and 1:26; 4:16). His mother Mary kept this experience “in her heart” (cf. v. 19 and 24:32, 38).

v. 52: The note about the growing up[412] of Jesus – note also the summary notice in v. 40 and 1:80 – “in wisdom” (cf. v. 40b) and “stature”[413] as well as “God’s grace” (cf. v. 40c) is like a “bridge”[414] between the growing years and His public mission (4:14–21:38/24:53).

Chapter 3

The Evangelist introduces the “vita”[415] of John (3:1–20[416]) with an elaborate synchronism[417] (cf. 1:5, 2:1–-2) in the form of a list of the political and religious leaders (vv. 1–2) which is characteristic of historical writing in Hellenistic times: his public ministry in the desert (vv. 3–6[418]) as the forerunner of the fulfillment of the prophecy in Isaiah 40:3–5 and three short discourses of him (the appeal in vv. 7–9[419], instructions to the Jewish people, tax collectors, and the Jewish soldiers in the form of a dialogue with them [“what should we do?” in vv. 10b, 12b, 14b[420]] in vv 10–14[421]), and his prophecy of the coming Messiah in vv. 15–18[422]). The compact “report” about John the Baptist’s vita, or “biography”, ends with his death (vv. 19–20[423]).

The Baptism of Jesus by John the Baptist (vv. 21–22) and His genealogy (vv. 23–38) concerning Jesus’ identity as the “beloved Son” (of God – v. 22) and the son of His earthly Jewish fathers Joseph (cf. v. 23), David (cf. v. 31), Jacob, Isaac and Abraham (cf. v. 34) and Adam (cf. v. 38) as the first human being by God’s creating introduces the detailed description of Jesus’ vita analogue to John’s short one[424] as follows:

John’s entrusting by God (Luke 3:1/2–6)

Jesus’ entrusting by God (3:21–4:13)

John’s public ministry (3:7–18)

Jesus’ public ministry (4:14–21:38)

in Galilee (4:14–9:50)

on the journey to Jerusalem (9:51–19:28)

in (the Temple of) Jerusalem (19:29–21:38)

John’s Arrest (3:19–20)

Jesus’ Passion and Crucifixion (22:1–23:56)

Jesus Christ’s Resurrection, Appearances, and Ascension (24:1–53)

Commentary

1.3 THE MINISTRY AND THE END OF JOHN THE BAPTIST (3:1–20)

The Setting (vv. 1–2[425])

v. 1: “John’s ministry […] is set in the matrix of world and religious history”[426]. First, Caesar[427] Tiberius, the Roman Emperor for the whole ancient world, ruled from 14 to 37 A. D.; Pontius Pilate[428] (cf. Acts 4:27; 1 Timothy 6:13) was the Roman governor/prefect[429] of Judea[430] (26–36 A. D.) on the stage of imperial history. Luke then lists the local Jewish political leaders, the Tetrarch Herod[431] Antipas (4 B. C.–39 A. D.) for the district of Galilee[432] and Perea and the Tetrarch (Herod) Philip (4 B. C.–34 A. D.), who were half brothers and sons of the cruel Herod the Great (37–4 B. C.). Herod Antipas, Philip, Pilate, and Lysanias (we know practically nothing about him!) apparently had equal powers in governing their separate territories as a tetrarchy (= four leaders for five districts).

v. 2: After the listing of the Roman and Jewish political leaders follows the high priest[433] as the religious leader, according to Jewish law, in the context of the Jewish theocracy. This was especially true in the Jewish center Jerusalem, in contrast to the (theocratic) world of Rome. Usually, he was appointed from Aaron’s line, and he held his position for life. By Jesus’ time, however, the religious system had been corrupted, and the Roman government was appointing its own religious leaders to maintain greater control over the Jews. The Roman authorities had deposed the Jewish-appointed Annas[434] (6–15 A. D.) like a “grey eminence” and had replaced him with Annas’ son-in-law, (Joseph) Caiaphas[435] (18–37 A. D.). Last but not least, Luke adds John[436] the Baptist, the son of the priest Zechariah (cf. 1:5–25, 40, 59, 67) to the lists of the political (v. 1) and religious (v. 2a) Roman and Jewish leaders whom God calls as His instrument/prophet for spreading God’s word (cf. Jeremiah 1:1).

The Prophetic “Programme” of John the Baptist’s Public Ministry (vv. 3–6[437])

Who: the main actor in 3:2b–20 is John the Baptist;

Where: the “desert” (vv. 2b, 4b or 1:80; 7:24) as a solitary place (cf. 4:42; 5:16);

When: “in the 15th year of the rule/reign” of Tiberius Caesar that means it must have been between 19th of August/September 27/28 and 19th of August/September 28/29 A. D.

v. 3: Luke shows the way in which God’s word the Good News of John “the Baptist”[438] and of Jesus, had spread/reached out to the Jews and to all peoples in the world (cf. Acts 1:8; 11:1). John the Baptist preaches the word of God to the Jewish people in the “region of/about the Jordan[439]” (cf. 4:1 [the Temptation of Jesus]). He calls for a “baptism” (cf. Luke 7:29; 20:4; Acts 1:22; 10:37; 18:25) “of repentance[440]” (v. 8a) for the “forgiveness of sins[441]” (1:77; 24:47) in the prophetic words/quotation of Isaiah 40:3–5 for the conversion or a renewal of life(-style) by a ritual washing in the Jordan as a visible sign (cf. vv. 10–14). John’s baptism is not only a sign, but it is a preparation work in combination with public confession and the forgiveness of sins. Repentance has two sides: first to turn away from sin/s and second turn towards God and to be in constant relationship with Him as well as turn over a new leaf of moral behaviour.

v. 4: Luke quotes the “book”[442] of the “prophet Isaiah”[443] 40:3–5 and begins with his “voice”[444] to proclaim the coming Lord as the Messiah, the Christ. Isaiah 40:1–5 describes Israel’s way back from exile in Babylon as God’s promise of a new exodus through the “desert” to Jerusalem/Sion (cf. vv. 9–11) as a hope. These prophetical words are an expression of God’s comfort and salvation for the (chosen) Jewish people. The term “desert”[445] or “wilderness” in verses 2b and 4b is also the keyword for the beginning of a short (historical) description and characterization of John the Baptist. The place of his ministry was the desert[446] – Bethany (John 1:28), near Jericho and Qumran – from his youth (cf. Luke 1:80); maybe it is also a symbol of the exodus from slavery to new life[447]. The purpose of the (eschatological) messianic “preacher of repentance”[448] is that

v. 5: the people(s) have to find the direct and straight way to Him, without detours or errors. John’s role/task as a herald of the new period of salvation by Jesus was to prepare the Lord’s “way” and the people (“all flesh/mankind”) so that they come to Jesus and accept Him as the Christ/Messiah –

v. 6: “Saviour” and God’s only begotten Son. The prophet promises the “salvation of God”[449] (Isaiah 40:5 and in Acts 28:28 – cf. Luke 2:30) for all people(s – cf. Isaiah 52:10). For Luke, John is the last of the prophets (cf. 1:17, 76; 16:16).

John the Baptist as a Prophet (vv. 7–18)

The First Part of his Preaching: the Call to Repentance (vv. 7–9[450])

v. 7: The Jewish people “came out”[451] in the desert in order to be “baptized”[452] by John the Baptist. His baptism of “repentance” and the forgiveness of sins (cf. v. 6) was a rite of washing/cleansing or purification. This setting introduces his strong statement about them – “you brood of vipers[453]” – as a “warning”[454] regarding the coming “wrath”[455]/final/Last Judgement in the sense of preparedness for the decisive intervention of God.

v. 8: John called the people to perform more than only words or ritual – they should change their behaviour/mind – “produce/bear fruit[456]” (cf. v. 9b). It also will not be enough to be a “child”[457] – a son (cf. 16:24; 19:9) or a daughter (cf. 13:16) – “of the ‘father Abraham’[458]” (cf. 1:55, 73; 16:24, 30; John 8:39, 56; Acts 3:25; James 2:21) – a Jew – in a self-confident manner. An Aramaic/Hebrew proverb – “God is able from (these) stones[459] ( ) to raise up[460] children for Abraham” – in the form of a play on two very similar words “abanim” (stones) and “banim” (sons/children) emphasizes his viewpoint. They must not rely on their Jewish descent to protect them, for a personal relationship with God is not handed down from parents to children.

v. 9: The tree metaphor/symbol (cf. 6:43–45[; 13:6–9]) is an “either-or eschatological”[461] description – a theological reflection of the “last things” at the end/the Last Judgement – with the help of the comparison of a “bad” “tree”[462] (cf. 6:43/Matthew 7:17; 12:33), which “does not produce/bear good fruit” (cf. v. 8a) in the sense of “bad deeds”, respectively faith without deeds is dead (cf. 6:45 or Matthew 25:41–46a; James 2:14–26). The consequence will be that the bad tree(s) will “cut down”[463] (cf. 13:7, 9; Matthew 3:10; 7:19 and Isaiah 10:33–34) with an “axe”[464] and will threw “into the fire”[465] (cf. Matthew 3:10; 7:19; 13:42, 50: 18:8–9). Therefore, Jesus invites all to change their hearts and minds and to do good deeds.

The Second Part of his Preaching: John the Baptist’s Instructions for the People, Tax Collectors, and Soldiers (vv. 10–14)

The same questions of the Jewish people (cf. v. 10b), the tax collectors (cf. v. 12b), and the (Jewish[466]) soldiers (cf. v. 14b), who are in the service of Herod Antipas, structure this part of his call to repentance with three specific responses for each group (cf. vv. 11b–c; 13b, 14d–e):

v. 10: First, the “crowd” asked John the Baptist: “What then shall we do” (cf. vv. 8a, 9b, 10b, 11c, 12b, 14b and also 10:25; 12:17; 16:3; 18:18; Acts 2:37; 16:30; 22:10)?

v. 11: His answer is practical advice to the civil people, who should “share”, take care, and be willing to “give off”[467] one of their two “clothes/tunics/coats”[468] (v. 11b – cf. 6:29/Matthew 5:40; Luke 9:3/Matthew 10:10; James 2:15–17) and “food”[469] (v. 11c – cf. 1:53; 9:13/Matthew 14:15; 25:35, 42) – instead of 2 : 0, a ratio of one to one (1 : 1) will be better;

v. 12: Then, the “tax collectors”[470] also asked him during their baptism (cf. vv. 7b, 16b, e, 21a, b): “Teacher/Master[471], what shall we do”?

v. 13: The tax collectors were notorious for their dishonesty. Therefore, John the Baptist ordered – note the imperative – “do not (collect[472]) more than is appointed[473] you ( )”.

v. 14: Afterwards, the (Jewish) soldiers[474] asked the baptizer: “(And we), what shall we do ( )?” He replied to them with the instruction – note the imperative: Neither “take anything by force[475] nor threaten/accuse” (cf. 19:8) “the people by denouncing them falsely[476] and be content[477] with the pay/wages[478]”.

The people, tax collectors, and (Jewish) soldiers are ordered not to leave the job, but to work out their own salvation. In so doing, they should be good tax collectors and good soldiers before Jesus’/Luke’s eyes and mind. The purpose of which is to change the way they “think”/“perceive”, as well as their hearts/feelings in accordance to the ethic of life.

The Third Part of his Preaching: his Prophecy of the Coming Messiah (vv. 15–18[479])

v. 15: John’s public ministry was for all (vv. 7–14). A genetivus absolutus (note the genitive “toũ laoũ” is combined with the participle “prosdokõntos”[480] – “as the people were waiting expectantly”) introduces the information about their waiting for the promised “Christ”[481] (in Greek) respectively “Messiah” (in Hebrew) (cf. 7:19–20), because they hoped/“thought about[482] in their heart” that John the Baptist possibly “might be the Christ”. He, His cousin, is the forerunner/precursor of Jesus, the Christ (cf. 2:11, 26; 4:41; 9:20; 20:41; 22:67; 23:2, 35, 39; 24:26, 46), as preparing the Jewish people for the coming Messiah. Therefore, he answered their question and

v. 16: said “NO” (v. 16d or in John 1:20) in his self-assessment in the form of a contrast[483] between him, who “baptizes” (cf. vv. 7b, 12b, 16b, e, 21a, b) “only with water[484]” in the river Jordan in the desert as a sign of the washing away of sins, and Jesus, who is to come and “baptizes with (the power of) the Holy Spirit[485] and with fire” (cf. vv. 9d, 17c) always and everywhere. John’s baptism was coordinated with his message of repentance; however, Jesus’ baptism with fire symbolizes the work of the Holy Spirit in bringing God’s judgement on those who refuse to repent. So, he is “not worthy to untie[486] the thong[487] of (His) sandals[488] ( )” (cf. Mark 1:7; John 1:27). He preceded and predicted the identity of Jesus as the Coming Lord, the Messiah/Christ (cf. Malachi 3:1), who would be “anointed” and be infinitely “greater than”[489] he.

John’s baptism with water prepared the people to receive Jesus’ ministry in word and deed. The cleansing by the ritual washing and the receiving of the Holy Spirit renews the heart and the mind (cf. Ezekiel 36:24–28) of all those who believed.

v. 17: A(n eschatological) comparison (cf. also vv. 7, 9) of the “wheat[490] into His barn[491]” (cf. 12:18; Matthew 3:12; 13:29–30) and the separation from the blades, which “will burn up[492] the chaff[493] with unquenchable[494] fire” (cf. vv. 9d, 16f), emphasizes his preaching of repentance. This was the beginning of the spiritual process. In this way, Jesus finished and fulfilled all what John began and prepared.

v. 18: A common note concludes the short “report” of the “preaching”[495] of exhortation by John the Baptist (cf. 16:16).

The Imprisonment of John the Baptist (vv. 19–20[496])

v. 19: John the Baptist “rebuked”[497] “Herod” Antipas, who between 4 B. C. and 39 A. D. was the “tetrarch”[498] (cf. v. 1c[499]) of Galilee and Perea – without the ten cities of the so-called Decapolis (cf. Matthew 14:1 and Luke 3:1, 19; 9:7) – had married “Herodias”[500], his niece and also “his” half-“brother” Herod Philip’s “wife”, and “all the other evil[501] (things)”, which he “had done”. According to the laws of morality in Leviticus 18:16 and 20:21, it was forbidden to marry the wife of one’s own brother, except (cf. Luke 20:28–33) after his death (according to the law of levirate marriage in Deuteronomy 25:5–10 and in Genesis 38:8). John the Baptist had openly disapproved the illegal union of Herod Antipas, who was legitimately married to the daughter of King of Nabatea Aretas IV, and Herodias.

v. 20 Therefore, the tetrarch had him detained[502] in “prison”[503].

2. Middle: Jesus’ Public Ministry in Word and Deed (3:21–19:28)

2.1 BAPTISM OF JESUS, HIS GENEALOGY, AND HIS TEMPTATION (3:21–4:13)

2.1.1 Baptism of Jesus (vv. 21–22[504])

Luke 3:23 states that “Jesus, when He began” His ministry, “was about thirty years” old following the baptism of Jesus by John the Baptist according to Luke’s version:

v. 21: Luke’s typical Greek word “egéneto” (= “it happened [ ]” – cf. 1:5, 8; 2:1, 6; 3:2; 5:1; 6:1, 6, 12 etc.) introduces the baptism of “Jesus” (Mark 1:9a: “of Nazareth in Galilee”) by John the Baptist (cf. vv. 7b, 12b, 16b, e, 21a, b) in the river Jordan (cf. v. 3a and Mark 1:9b). During His earthly-immanent act of the “baptism” (by submersion) in the water and His “praying”[505],

v. 22: God’s “Holy Spirit” (cf. 1:35; Acts 1:5; 2:1–4) as the heavenly-divine/transcendental act (cf. Ezekiel 1:1) “comes down[506] … upon Him” in the “bodily[507] form like a dove[508]” (cf. 2:24 and Mark 1:10; Matthew 3:16; John 1:32). In this context the passage in Luke 20:5/Mark 11:30 is very interesting. Jesus asks the religious leaders in Jerusalem about the authority of John’s baptism as follows: “Was it from Heaven, or from men?” In the form of a vision (v. 22a) and an audition (v. 22b–c) God proclaims[509]/speaks Jesus as His “beloved”[510] (cf. 20:13) (divine) Son (cf. Genesis 22:2; Psalm 2:7; Jeremiah 31:20). We have the same heavenly proclamation in the context of His Transfiguration on the mountain[511] in Luke 9:35/Mark 9:7; Matthew 17:5 as a communication from (the heavenly) God with His Son on earth: Heaven and (+) earth. God, who reigns Heaven, sends His Spirit upon Jesus in the visual sign of a “dove”. So, we see here all three “beings”, “members”, “persons” – here not in the modern understanding of individual – of the triune God in their relationship, the Trinity[512], like the “baptismal formula” of Matthew in 28:19: “the Father and … the Son and … the Holy Spirit”. Jesus’ role as Messiah did not derive from His baptism by John the Baptist but was based directly on God. After His baptism, Jesus was ready/prepared for the start of His public ministry with divine power (Luke 4:14–9:50 in Galilee and v. 51–21:38 on His way to and in Jerusalem).

2.1.2 His Genealogy (vv. 23–38[513])

After His Baptism at the age of “about thirty years” (v. 23a) by John the Baptist (vv. 21–22), Jesus’ relationship to the divine, heavenly God as the “beloved Son” (of God – v. 22b–c) follows His relationship with His earthly Jewish fathers Joseph (cf. v. 23), David (cf. v. 31e), Jacob, Isaac and Abraham[514] (cf. v. 34) and the first man Adam (cf. v. 38c) by God, the Creator:

v. 23: “Joseph” (cf. Matthew 1:16), “(the son) of” respectively “from

Heli, “(the son) of/from

v. 24: “Matthat” (cf. v. 29d), “(the son) of/from

Levi” (cf. v. 29e), “(the son) of/from

Melchi” (cf. v. 28a), “(the son) of/from

Jannai, (the son) of/from

Joseph” (cf. v. 30c), “(the son) of/from

v. 25: Mattathias, (the son) of/from

Amos, (the son) of/from

Nahum, (the son) of/from

Esli, (the son) of/from

Naggai, (the son) of/from

v. 26: Maath, (the son) of/from

Mattathias, (the son) of/from

Semein, (the son) of/from

Josech, (the son) of/from

Joda, (the son) of/from

v. 27: Joanan, (the son) of/from

Rhesa, (the son) of/from

Zerubbabel” (cf. Matthew 1:12–13a), “(the son) of/from

Shealtiel” (cf. Matthew 1:12), “(the son) of/from

Neri, (the son) of/from

v. 28: Melchi” (cf. v. 24c), “(the son) of/from

Addi, (the son) of/from

Cosam, (the son) of/from

Elmadam, (the son) of/from

Er, (the son) of/from

v. 29: Joshua, (the son) of/from

Eliezer, (the son) of/from

Jorim, (the son) of/from

Matthat” (cf. v. 24a), “(the son) of/from

Levi” (cf. v. 24b), “(the son) of/from

v. 30: Simeon, (the son) of/from

Judah” (cf. v. 33f), “(the son) of/from

Joseph” (cf. vv. 23c, 24e), “(the son) of/from

Jonam, (the son) of/from

Eliakim, (the son) of/from

v. 31: Melea, (the son) of/from

Menna, (the son) of/from

Mattatha, (the son) of/from

Nathan[515]” (cf. 2 Samuel 5:14; 1 Chronicles 3:5), “(the son) of/from

David”[516] (cf. Rut 4:22; 2 Samuel 5:13–14; 1 Chronicles 2:15; 3:5 and Matthew 1:1, 6, 17a, b), “(the son) of/from

v. 32: Jesse” (cf. Rut 4:22; 1 Chronicles 2:12–13a and Matthew 1,5c, 6a), “(the son) of/from

Obed” (cf. Rut 4:21–22a; 1 Chronicles 2:12 and Matthew 1:5), “(the son) of/from

Boaz” (cf. Rut 4:21; 1 Chronicles 2:11–12a and Matthew 1:5), “(the son) of/from

Sala” (cf. Rut 4:20–21a; 1 Chronicles 2:11), “(the son) of/from

Nahshon” (cf. Rut 4:20; 1 Chronicles 2:10–11 and Matthew 1:4), “(the son) of/from

v. 33: Amminadab” (cf. 1 Chronicles 2:10; Rut 4:19–20a and Matthew 1:4), “(the son) of/from

Admin, (the son) of/from

Arni, (the son) of/from

Hezron”, (cf. 1 Chronicles 2:5; Rut 4:19 and Matthew 1:3), “(the son) of/from

Perez” (cf. Genesis 38:29–30; 1 Chronicles 2:4–5; Rut 4:18–22 and Matthew 1:3), “(the son) of/from

Judah” (cf. v. 30b or Genesis 29:35; 1 Chronicles 2:1 – the fourth son of Lea – and Matthew 1:2), “(the son) of/from

v. 34: Jacob” (cf. Genesis 25:26 and Matthew 1:2), “(the son) of/from

Isaac” (cf. Genesis 21:2–3; 25:26; 1 Chronicles 1:28, 34 and Matthew 1:2), “(the son) of/from

Abraham”, (cf. 1:54–55, 72–73 or Genesis 11:27, 29, 31; 21:2–3; 1 Chronicles 1:27 or Matthew 1:1–2a, 17a), “(the son) of/from

Terah” (cf. Genesis 11:24–28, 31–32; 1 Chronicles 1:26; Joshua 24:2), “(the son) of/from

Nahor” (cf. Genesis 11:22–27, 29; 1 Chronicles 1:26; Joshua 24:2), “(the son) of/from

v. 35: Serug” (cf. Genesis 11:20–22; 1 Chronicles 1:26), “(the son) of/from

Reu” (cf. Genesis 11:18–22; 1 Chronicles 1:25), “(the son) of/from

Peleg”, (cf. Genesis 10:25; 11:16–18; 1 Chronicles 1:25), “(the son) of/from

Eber”, (cf. Genesis 10:21; 11:14–16; 1 Chronicles 1:25), “(the son) of/from

Shelah”, (cf. Genesis 10:24; 11:12–13, 15; 1 Chronicles 1:24), “(the son) of/from

v. 36: Cainan” (cf. v. 37b) “(the son) of/from

Arphaxad” (cf. Genesis 10:22; 11:11–12; 1 Chronicles 1:24), “(the son) of/from

Shem” (cf. Genesis 10:1, 21, 31; 11:10–11; 1 Chronicles 1:4), “(the son) of/from

Noah”, (cf. Genesis 5:28–30, 32; 6:1–9:29; 10:1, 32; 1 Chronicles 1:4), “(the son) of/from

Lamech” (cf. Genesis 5:25–26, 28, 30–31; 1 Chronicles 1:3), “(the son) of/from

v. 37: Methuselah” (cf. Genesis 5:21–22, 25–27; 1 Chronicles 1:3), “(the son) of/from

Cainan” (cf. v. 36a and Genesis 5:9–14; 1 Chronicles 1:1), “(the son) of/from

v. 38: Enos” (cf. Genesis 5:6–7, 9–11; 1 Chronicles 1:1), “(the son) of/from

Seth” (cf. Genesis 4:25; 5:3–4, 6–8; 1 Chronicles 1:1), “(the son) of/from

Adam” – in Hebrew “earth-man” (cf. Genesis 2:7–8, 21–25; 4:25; 5:3–4; 1 Chronicles 1:1) – (the son) of/from

God”, the Creator of the Creation with all creatures including human beings.

Chapter 4

After the Temptation of Jesus by the devil (vv. 1–13), the Evangelist recounts the public ministry of Jesus in Galilee[517] by contrasting the failure and success of His teaching (vv. 15, 16–21, 31–32) and “preaching” (v. 44) – His rejection in His hometown of Nazareth (vv. 22–30) and the successful mission in Capernaum (vv. 23, 31–41) between two general notes (vv. 14–15, 42–44): His mission of the “son of Joseph” (v. 22) in Nazareth (negative point of view) in contrast to “the Holy One of God” (v. 34) or “the Son of God” (v. 41) in Capernaum (positive reputation).

Commentary

2.1.3 His Temptation (vv. 1–13[518])

The Setting (vv. 1–2a)

Who: Jesus, the “Holy Spirit”, the “devil” (cf. the Greek word “diabolos”);

Where: in the desert (v. 1b);

When: “Jesus himself was about thirty” (Luke 3:23);

how long: “40 days” (v. 2a; Mark 1:13/Matthew 4:2a).

v. 1: After His baptism (3:21–22) in “the river Jordan” (3:3; 4:1) as “the Holy Spirit came down upon Him” like “a dove” (3:22), the same “Holy Spirit[519] led Him into the desert/wilderness”[520] (cf. 1:80; 3:2, 4; 7:24; 15:4 – in the context with John the Baptist) – also in the sense of loneliness, isolation, or better a solitary place to pray (cf. 4:42; 5:16; 9:12 [; 15:4]) as for the Maccabees (cf. 2 Maccabees 5:27) or the people of Qumran.

v. 2a: There, the devil – the opposite of the “Holy Spirit” – tested/tempted (cf. v. 13 and 11:16) Him during His “time out”/“time of testing”, and “preparation time” of “40 days”[521] before He started His public ministry in Galilee (cf. 4:15–9:50).

Three Tests/Temptations of Jesus by the Devil in the Form of a Dialogue (vv. 2b–12)

The First Test/Temptation – Hunger – Eat Bread (Existential Need/Material Things) (vv. 2–4)

v. 2b: At the end[522] of His 40-day-fast, Jesus, being fully (100 per cent) human, is “hungry”[523] – using a genetivus absolutus: “kaì suntelestheısõn” (participle) “autõn” (genitive). This fact is the initial position of the first test[524]/temptation by the devil:

v. 3: The devil provokes “the Son of God”[525] (cf. vv. 9, 41; 1:35; 3:22; 8:28; 9:35; 22:70) to bring about a magic transformation of a “stone” (cf. v. 11) “into bread”[526].

v. 4: Jesus refutes him with the quotation of Deuteronomy 8:3 (“Man does not live on bread alone” – cf. Exodus 16:35) in v. 4a “and Jesus answered him – it is written: …” (cf. v. 8b) because He – the divine “Son of God” and the human “son of Joseph” (cf. John 1:45; 6:42) and “the son of Mary” (cf. Luke 1:27; 2:1–52; Mark 6:3; Matthew 1:16, 18–20; 2:11; 13:55; Acts 1:14) – does not use/have recourse to His messianic power for that.

The Second Test/Temptation – Worldly Status and Power in a Political Sense (vv. 5–8)[527]

v. 5: A new setting opens the test by the devil: “led Jesus up (on a higher level) and showed Him in a flash all the kingdoms/nations of the ‘world’”.

v. 6: He restarts the second test with his promise to Him – the Greek personal pronoun “soi” [= you] as the first word of the devil’s speech underlines that Jesus as the “Son of God” (cf. vv. 3b, 9d) is the key point of his actions – to “give” – note the Greek word: dídomı – “Him power/authority[528] and splendour[529] over all (that), for it has been given” – see the verbum compositum para-dídomı – “to me, and I can give it to anyone I will”

v. 7: on condition (“if”) that He “bow down” and “worship” (cf. vv. 7–8; 24:52) him (the devil) like a “prince/ruler of the world” (cf. John 12:31; 14:30; 16:11) to gain worldly power and splendour.

v. 8: Jesus resists with a quotation of the Scripture again (v. 4): “Worship the LORD YOUR GOD” (Deuteronomy 5:9) “and serve Him alone” (6:13) – “No servant can serve two masters …. You cannot serve both God and mammon/money/wealth” (Luke 16:13). Jesus ckearky spurns the devil and He professes to God!

The Third Test/Temptation in Jerusalem – Test of God’s Power (vv. 9–12)

v. 9: A new setting like in v. 6 introduces the third test by the devil: “led Jesus up” … to Jerusalem”[530] (cf. 2:22, 25, 38, 41, 43, 45). The third one is an exegetical debate on the parapet of the Temple of Jerusalem (cf. 2:27, 37, 46; 18:10; 19:45, 47; 20:1; 21:37–38; 22:52–53; 24:53) between the devil (cf. Psalm 91:11–12) and Jesus (cf. Deuteronomy 6:13; 10:20).

vv. 10–11: The devil also knows the Scripture/Hebrew Bible but he misinterpreted the Psalm 91:11–12. The intention of Psalm 91 is to show God’s protection of His people, not to incite them to use God’s power for sensational or foolish motives.

v. 12: Last but not least – Jesus refutes him again with a text of Deuteronomy 6:16: “Do not put the LORD YOUR GOD” (cf. v. 8) “to the test” (cf. the verb “test”/“tempt” in v. 2a).

Summary Report of the Evangelist (v. 13)

After the three tests by the devil, he “completed” (cf. v. 2b) Jesus’ tests/temptations[531] (cf. 8:13; 11:4; 22:28, 40, 46) and left Him “until an opportune time” (Judas Iscariot and the Jewish leaders during the last days of Jesus in Jerusalem – cf. 9:22; 19:45–23:47).

2.2 THE PUBLIC MINISTRY OF JESUS IN GALILEE (4:14–9:50)

2.2.1 Summary[532] of the Ministry of Jesus in Galilee (vv. 14–15[533])

v. 14: After His 40-day stay in the Jordan area (in the context of His temptation through the devil – Luke 4:1–13), Jesus, approximately 30 years old (3:23), “returned to Galilee”[534] (cf. v. 31),

v. 15: and the Jew Jesus “began” His public ministry in word (“teaching”[535]) and deed “with the power of the Spirit” (cf. vv. 18, 36; 1:35; 5:17; 6:19) in the Galilean “synagogues”[536] (cf. vv. 15–16, 20, 28, 33, 38, 44; 6:6; 13:10). The reaction of the people was “praise” (cf. in His healings in 5:25–26; 7:16; 13:13; 17:15; 18:43 or the creed of the Roman centurion in 23:47).

2.2.2 The Preaching of Jesus in Nazareth (vv. 16–30[537])

Who: Jesus, the men in the synagogue (vv. 20, 22–30); the attendant (v[v. 17,] 20);

Where: in the synagogue of Nazareth (v. 16), (Capernaum in v. 23);

When: on the sabbath (v. 16).

v. 16: The faithful Jew Jesus entered/“went in” the “synagogue” at “Nazareth” (cf. 1:26; 2:4, 39, 51) on “sabbath”[538] (vv. 16, 31 [in Capernaum]) to be together in God’s name, pray to/with God ... During the sabbath service/celebration, He “stood up” to “read” (cf. 6:3; 10:26) the second[539] reading from the Prophet Isaiah for consideration and preach about God’s word.

v. 17: “They” (plural but there is only an “attendant” [singular?] in v. 20b) gave/handed (to/over) Him the scroll (no book – “bıblíon” in. vv. 17, 20) of the Prophet Isaiah (cf. 3:4) and He “unrolled”/opened – cf. v. 20a: “rolled up” – it.

v. 18: The passage of the Prophet is a mixture of Isaiah 61:1–2; 29:18; 58:6 [LXX = Septuagint]) and will be a programme/ proclamation of His vision and mission – His “mission statement” – in the context of His first public ministry in Nazareth: Jesus, Messiah (the Christ – “anointed”), in the (Holy) “Spirit” presents Himself as a prophet and with the prophecy: His preferences are for “the poor”[540] who are in desperate material straits to “bring the Good News”[541] (cf. vv. 18, 43) to them (cf. 7:22), for the captives who are in desperate mental straits “to proclaim[542] (cf. 18–19, 44) liberty”, for the “blind”[543] who are in desperate bodily straits to see (7:22) again, and for the oppressed like the captives to be “free”.

v. 19: The so-called “Jubilee year”[544] is prescribed by the Mosaic Law (cf. Leviticus 25:8–19; Deuteronomy 15:1–11).

v. 20: Luke describes the procedure from the scripture reading (“roll up” and “give/hand the scroll back” as well as “sit down”[545] like a rabbi [cf. 5:3]) to His preaching in relation to the Jewish visitors of the synagogue (their “eyes … were fixed on Him” like “overseers”), with the positive (v. 22) and negative reactions among His own townspeople/men of Nazareth (v. 29): enthusiasm – doubt, admiration – annoyance.

v. 21: to teach and preach by way of rereading the text/passages of Isaiah and the interpretation/actualising of it as His programme: “Today[546] these words of Scripture” (cf. 24:27, 32, 45) – Isaiah 61:1–2; 29: 18; 58:6 – “have come true even as you listen” (cf. the phrase “in their ears” in Deuteronomy 5:1 or Jeremiah 33:11 [LXX]). That means that with Him a new era of liberation and salvation for all begins – the prophecies of Isaiah are “fulfiled” (v. 14) at this very moment.

His Rejection at Nazareth (vv. 22–30)

v. 22: After His homily, His listeners were “amazed at the gracious[547] words” and they asked: “is not this the son of Joseph” (cf. Luke 1:27; 2:4, 16; Matthew 1:16, 18–20, 24; 2:13, 19; 13:55; John 1:45; 6:42) referring to His human and Jewish origins.

v. 23: Jesus came into confrontation with the people of Nazareth with the first “proverb/comparison”[548]: Physician[549], heal yourself!” to compare His situation in Nazareth with that in Capernaum (cf. v. 31 and 7:1; 10:15).

v. 24: Jesus provoked the people of Nazareth with a second proverb, which is introduced with the phrase “amen, I tell you”[550]: “no prophet is accepted/honoured in his own country/hometown[551]” (cf. vv. 23–24).

vv. 25–26: He explained this and presented Himself as a prophet in imitation of Elijah (cf. 1 Kings 17:1–7 – Elijah’s ministry and the widow in Zarephath/Sidon during the great famine)

v. 27: and Elisha regarding the lepers[552] in “Israel” (Luke 7:22; cf. 1 Kings 17:8–16; 2 Kings 5:1–27).

v. 28: In this way, Jesus implied that His listeners were as much unbelievers as the citizens of the northern kingdom of “Israel”[553] in the days of Elijah and Elisha, a time notorious for its great wickedness. The people were filled with rage – after the first reaction of admiration (vv. 22) was the

v. 29: reaction of the rejection by the men in the synagogue of Nazareth who wanted to kill Him – they “rose up”, “dragged Him out of the town” “to throw Him down the cliff” – because of His sharp statement and His sarcastic references to Elijah and Elisha (cf. vv. 23, 24–27).

v. 30: But nothing yet happened in Nazareth – He went away[554].

2.2.3 Jesus’ Preaching and Healing in the Synagogue of Capernaum (vv. 31–37[555])

Where: Capernaum (v. 31a): synagogue (vv. 33a, 38a); Simon’s house (v. 38b), “a solitary place” (v. 42b);

Who: Jesus, a sick man (vv. 33–35), Simon’s mother-in-law (vv. 38–39); “the crowd” of Galilee (vv. 32, 36–37, 42b–41, 42b);

When: sabbath (vv. 31b, 40a, 42a).

The Setting as a Summary[556] (vv. 31–32)

v. 31: The “one day in Capernaum” is the first day of Jesus’ public ministry in Galilee (4:31–44/9:50). On this day, He acted as teacher and healer in word and deed. Jesus comes alone – unlike with His four first called disciples in Mark 1:21a, 29b – to Capernaum (= “village of Nahum/Comfort” – cf. 2:1; 9:33), on the northwest shore of the “Sea of Galilee”. This city – the “adopted town” of Jesus – “was a busy trading town[557] and the centre for the fishing industry of the region”[558]. It was also the centre of His activities in Galilee und Judea because, as the headquarters of many Roman troops, it was an ideal place for Jesus to bring the Good News of God’s Kingdom to the people, both Jews and non-Jews.

The “sabbath” starts with the sunset on Friday evening (v. 31b) and ends with the sunset on Saturday (v. 40a). The Jewish men must go to the synagogue as a house of prayer and as schoolhouse – and so did Jesus, who was a Jew[559] (cf. vv. 16, 20, 28 and Luke 6:6; 13:10). The first part of the service in the synagogue would be prayers (“Schema Israel” and “Shmone-Esre”/“Amidah” [2 Maccabees 1:24–29]), scripture readings, and the second part would be teaching and preaching. Anyone of sufficient learning could be invited to teach without having undertaken rabbinical studies: Jesus also – in the synagogues (cf. vv. 15–16, 20, 28, 44 and 6:6; 13:10), in the Temple of Jerusalem (cf. 19:47a; 20:1–21:38; 22:53). Because of His healing on the sabbath (note 4:33–37, 38–39, 40–41; 6:6–11; 13:10; 14:1), Jesus as healer comes into conflict with the law of the sabbath (cf. Exodus 23:12; 31:12–17; Numbers 15:27–36) which is a gift of God for the relaxing of body and soul (cf. the “Third Commandment” of the so-called “Ten Words” in Exodus 20:8–11/Deuteronomy 5:12–15). Usually, Jesus accepts the law of sabbath, but when facing someone in distress, for example, sickness or hunger, the human being takes precedence: “The sabbath was made for man” (cf. Exodus 23:12; Deuteronomy 5:14), “not man for the sabbath” (Mark 2:27 – cf. Luke 6:5).

v. 32: Therefore, because of the amazed/astonished reaction of the congregation, Jesus read the scripture and preached/taught: His “teaching”/“preaching” had (divine) “authority”/“power” (cf. vv. 32b, 36c; 5:24; 9:1).

His Action/Exorcism[560] in Words (vv. 33–35)

v. 33: A new situation in the synagogue is introduced by the description of a man with an unclean demon[561] (cf. the “diagnosis” of his sickness in vv. 33, 35, 41). In Jesus’ times, sickness was considered in Jewish understanding (cf., for example, Psalm 38:2–21 or John 9:2) to be God’s punishment for sins. The demon in the man is crying/shouting (cf. 8:28; 23:19)

v. 34: a description: The man “Jesus of Nazareth” (cf. Luke 24:19; Mark 1:24; 10:47; 14:67) is also the (divine/heavenly) “Holy One of God”[562]. The demon knows who Jesus is (cf. Mark 1:34; 3:11–12), and acknowledges Him as “the Messiah”/“the Christ”. Jesus is their very opposite. That is the reason why the demon from the spiritual underworld cannot remain in His presence (v. 34a: “what is between us and you?”[563]/“what do you want with us”?”). There is no possible relationship between the evil (under-) world and the “divine” Jesus of Nazareth. In other words: “The power of Satan and the power of Christ claim knowledge of the other. But there is no power-sharing; Jesus shows his supreme authority over the kingdom of darkness.”[564]

v. 35: Jesus orders (“Be quiet” – “come out” – v. 35b, d) the demon(s) to go out like an exorcism without mysterious means.

The Reaction of the People (vv. 36–37)

v. 36: His command was enough to let the demon(s) “come out”/send out (cf. vv. 35b/Mark 1:25b, 26b and Mark 7:26, 29; 9:25–26) who was/were powerless against Jesus’ powerful healing words and had no chance to resist them (cf. 9:42). The visitors of the synagogue in Capernaum are witnesses of Jesus’ great and remarkable authority in word and deed. Therefore, they ask the question of His identity: “What is this Word” (v. 27c)? Luke gave the answer to this question before: The “rabbi” of God’s word and the “healer” “is the Nazarene” (v. 34a) and “the Holy God” (v. 34c).

v. 37: This “Good News” about Jesus could not be kept secret and stay only in the synagogue. Because of their amazement about Jesus’ good actions, the visitors became His promoters outside of the synagogue in the city of Capernaum and in the whole region of Galilee. They acclaimed and proclaimed Him – He is truly a teacher and healer with authority in word and deed.

2.2.4 His Healing of Simon’s Mother-in-Law in her/his House (vv. 38–39[565])

The Setting (v. 38a)

After the service in the synagogue, Jesus changes place: from the synagogue to Simon’s house[566].

The Diagnosis (v. 38b)

The new person – Simon’s mother-in-law[567] – is the centre of the second “healing story”. The diagnosis of her sickness is short: “fever” (cf. vv. 38b, 39c; Mark 1:30b, 31c and John 4:52). That is the reason why she is lying in bed and is not active. Someone[568] (Simon and …?!) asked Him for her.

Her Healing by Jesus (v. 39a–c)

Jesus came, saw and conquered the fever of Simon’s mother-in-law: He “stood over her and ordered/rebuked the fever” so that it “left her”.

Her Reaction (v. 39d)

Her serving them proves her sudden and complete recovery – at first, she was passive, but after her healing, she could be active. According to the Jewish tradition, she served/ministered supper to the present group around Jesus (note the plural “autoĩs” as in Mark 1:31d) after regaining her health by Jesus’ touch.

2.2.5 Summary[569] of Some Healings and the Reaction of the People (vv. 40–41[570])

The Setting (vv. 40a–b)

There is a second reaction to His healing(s) in Capernaum on the sabbath: After the sunset on the sabbath (= after the sabbath on Saturday evening – cf. the use of a genetivus absolutus “dúnontos” [participle] “dè toũ helíou” [genitive] and the verb “dúno” in Mark 1:32a), “all” those who “observed the sabbath strictly would feel free now to bring”[571] the “sick”[572] and those possessed by demon/s (cf. Luke 8:33, 36, 38) to Simon’s (mother-in-law’s) house, hoping that He can heal and exorcize them like the man with an unclean demon in the synagogue (cf. vv. 33–37). This “highlights Jesus’ compassion for all.”[573]

His Healing of Many Sick People (vv. 40c–41)

The summary note about His generally powerful healing of sick men and women concludes the first “day of Jesus’ public ministry in Capernaum”. As in Luke 4:3, 9[574], 34a, c, the demons[575] recognize Jesus’ true identity, but He has the last (powerful) word and not the demons.

2.2.6 His Departure from Capernaum (vv. 42–44[576])

The Note about His Praying (v. 42)

A new scene again: Early in the morning on the next day (= Sunday at dawn – cf. the use of a genetivus absolutus: “genoménes” [participle] “dè heméras” [genitive]), Jesus quietly goes off to a lonely place to be alone with Himself and God (cf. Luke 5:16; 6:12; 9:18; 22:39–46; 23:46) because “the healer needs private space”[577] to “refresh”/“refill” (spiritually, contemplatively) His power in/through God, one day after His powerful acts of preaching and healing. The people were looking for[578] Him. This time they found Him[579] and they disturbed His “time out” (cf. John 6:24). Their intention was that they would have kept Him from “going away/leaving them”.

The Dialogue (v. 43)

In the dialogue between Jesus and the people, He suggests that His ministry is not only limited to the city of Capernaum. “Jesus declines the invitation to be a one-town wonder-worker because His mission was to “preach of the ‘Good News’ of the ‘Kingdom of God’ to the other cities” in Galilee and Judea up to Jerusalem, place of His Death (cf. 19:28–23:56) and Resurrection on Easter Sunday morning (cf. 24:1–49). “His is not a regional calling; it is a universal one.”[580]

The Conclusion (v. 44)

The general note[581] concludes His “teaching” in Galilean synagogues (cf. vv. 15, 31–37) with the remark that He has also to “preach”[582] in the “synagogues of Judea/the Jews”[583].

Chapter 5

Chapter 5 is the beginning of the section of Jesus’ public ministry in word and action (cf. 5:1–7:50[584]) in the area of Galilee and Judea (cf. 4:44; 5:17; 6:17). The call of the first disciples Simon Peter (vv. 4a, 8, 11) James, and John Zebedee (vv. 10–11[585]) and the call of Levi (vv. 27–32) contain some healings (vv. 12–14 [a leper/singular], vv. 15 [many people/plural], 17–25 [a paralytic man/singular]) and pronouncement as a controversy between Jesus and the scribes and the Pharisees in vv. 17, 21–24c, 30.

“When Simon Peter was confronted with the power of Christ, he argued that there should be a distance between sinfulness and goodness” (cf. vv. 8, 10); “the tradition of the Torah” (cf. Leviticus 13:1–46) “argued that there should be a distance between cleanness and uncleanness.”[586] The topic “sin” (v. 8) and “forgiveness of sins” (cf. 5:17–26, 27–32; 7:47–50) emphasizes that Jesus has “not come to call the righteous, but sinners to repentance” (5:32). “As the key passage in Luke’s ‘ring composition’ this passage provides additional christological underpinning of Jesus’ forgiveness of sins” and His “authority over the sabbath”[587] (cf. 6:1–5, 6–11) “as encountering hostility from the Pharisees because of his kingdom ministry”[588].

Commentary

2.2.7 The Catch of Fish and the Call of Peter, John and James (vv. 1–11[589])

The Setting (vv. 1–3)

Who: Jesus, Simon (Peter), James, John Zebedee, and some partners;

Where: “by the Lake of Gennesaret” (v. 1a);

When: “one day” at the beginning of His public ministry in Galilee.

v. 1: Jesus taught the Jewish people[590] by the Lake/Sea[591] of Gennesaret[592] in Galilee (note His public ministry in Luke 4:14–9:50): “a crowd ‘gathered around Him’ (cf. 23:23) listening to ‘God’s word’[593]”. The area/place for His preaching and teaching was too small and He looked round and

v. 2: realised that there were two boats[594] (cf. vv. 2–3, 7, 11; 8:22, 37) and their owners washed their nets[595]. The fishermen’s occupation was a small fishingbusiness – a major industry in Galilee: Their normal rounds of daily work were fishing on the lake by boat and washing and also repairing their nets.

v. 3: One of the boat owners was Simon[596] (vv. 3–5, 8, 10), a Galilean fisherman from Capernaum (cf. Mark 1:29) or from Bethsaida (cf. John 1:44). Jesus requested him to “‘pull/put out’ (v. 4) a little from the shore” with his boat because He wanted a little distance from the crowd and “continued” His teaching[597] and preaching with them like a rabbi (He “sat”[598]). Simon’s boat was like His pulpit/“chair”.

The Call of the First Disciples and the Catch of the Fish by Jesus (vv. 4–11)

Dialogue between Jesus and Simon[599] (Peter) (vv. 4–5)

v. 4: After His teaching and preaching with the crowd (vv. 1–3), Jesus ordered (cf. the imperative “put/pull out into deep water” and “throw/let down the nets” vv. 4–5) Simon “for a catch” (cf. v. 9) of fish again

v. 5: although they had worked the whole night[600] and came up with zero fish! Simon replied to Him, His new “master”[601] (cf. 8:24, 45; 9:33) and authority: “If you say so, I shall lower the nets”. Simon (Peter) trusts in Jesus.

His Order and Simon’s Execution – the Marvellous Catch (vv. 6–7)

v. 6: “They did that and caught such a large number of fish that their nets began to break” – in the night the catch was zero and after His powerful order (words) the result is a catch of “a large number” of “fish”[602] (cf. John 21:11: 153) during the daytime – so large

v. 7: that Simon needs the help of his partners/companions (of the second boat [v. 2] of James and John Zebedee [v. 10]) in the sense of teamwork (note the Greek verb sullambano = “help together” in vv. 5, 9 and cf. Luke 10:1 24:13; Mark 1:16–20; 6:7/Matthew 4:18, 21; John 1:35, 37, 40; 21:2 or sun auto = “with Him” in Luke 5:9; 7:6; 8:1, 38, 51; 9:33; 22:14, 56 [; 23;11]). Afterwards, both boats were completely full of fish.

Dialogue between Simon (Peter) and Jesus (vv. 8–10)

v. 8: The first response of Simon Peter was to “fall[603] at the knees”[604] of Jesus protesting his personal unworthiness: “Go away from me (cf. 8:46), Lord; I am a sinful[605] man” – his sinfulness and His holiness/his wrongdoing and His goodness act as a distance between himself and (the Son of) God. The Evangelist uses Jesus’ nickname of “Peter”[606] (cf. 8:45, 51; 9:20, 28, 32–33; 12:41; 18:28; 22:8, 34, 54–55, 58, 60–61; 24:12), the rock, the foundation of the mission of Jesus’ “new way”[607]. The nickname “Peter” is the Greek translation of the Aramaic word “kepa” Jesus gave him directly; this is used in the Greek form of “cephas”[608] in John 1:42. Simon Peter appears as the “leader”, “captain” and spokesman (for his primacy[609]; cf. Luke 9:20 or Matthew 10:2; 16:16–17) of the disciples during Jesus’ ministry.

v. 9: The response of the others was “astonished/amazed” (4:36) because of the “catch of fish” (cf. vv. 4–6). Simon’s “colleagues”, “comrades”, “companions” (v. 7) respectively “partners”, “servants” (v. 10) were

v. 10: James[610] and John[611] Zebedee who were also Galilean fishermen from Bethsaida (cf. John 1:44) and were good co-workers/friends of Simon (Peter) – a “dream team”. They received the nickname “Boanerges” from Jesus that means “Sons of Thunder” (Mark 3:17 in contrast to Luke 6:14). Their mother asks Jesus that her two sons may be seated beside Jesus on the thrones … (cf. Mark 10:35–45/Matthew 20:20–28 in contrast to Luke). Simon Peter and the two sons of Zebedee[612] (cf. Luke 5:10–11; 6:14–16; 8:51; 9:28) have a special role among the Twelve. This group of the three privileged disciples witnesses[613] the resurrection of Jaïrus’ daughter (cf. 8:51), the Transfiguration on the mountain (cf. 9:28), and advises Jesus during the journey/way to Jerusalem (particular 9:54). According to the Acts of the Apostles (12:1–2), King Herod Agrippa had James killed by the sword in the 40s. Pilgrims honour his body today in Santiago de Compostela, Spain.

In all lists[614] of the “Twelve”[615] (apostles[616]), the Galilean companions and co-workers of Jesus are like a family community with a common destiny (cf. Luke 6:14–16; Mark 3:16–19; Matthew 10:2–4; Acts 1:13). The most important positions on a list are the first and the last. The first one is always Simon Peter as their “leader”, “captain” (Luke 6:14a), after him, the brothers, James and John Zebedee (cf. v. 14c), come in this list.

Jesus’ second “order”/prophecy to Simon Peter: “Do not be afraid[617]. From now[618] on you will catch people”: at first, Simon was a Galilean fisherman who caught … fish (cf. v. 6) and after his call by Jesus, Simon Peter’s new “job” was to be a “fisher of men” who should “catch men”.

Following of Simon and His Partners (v. 11)

They must leave everything/all (see also 5:28) – “their boats” as fishermen with their own social background – and “follow Him”[619] (cf., for example, 1 Kings 19:19–21).

2.2.8 The Cleansing of the Leper (vv. 12–16[620])

Where: “one of the cities” (v. 12a) around the “Sea of Galilee” (cf. 5:1a, 12a) perhaps outside a settlement because lepers usually had to live in caves far from other (healthy) people;

Who: a leper, Jesus, the priest (cf. v. 14) who, according to the “Law of Moses” in Leviticus 13:1–15:33, had to examine a leper, the people (cf. v. 14).

The Setting and the Diagnosis (v. 12a–b)

In Leviticus 13:1–46 is stated that the “Law of Moses” describes the various kinds of illness and rules regarding infectious skin diseases. The diagnosis of the man’s sickness is clear: leprosy (cf. 2 Kings 5:1–19; Luke 17:11–19: “the Ten Lepers” or Mark 14:3: “Simon the Leper”). The Jewish leaders and the priests had declared “unclean” the people who had leprosy. That meant that lepers were unfit to participate in any religious or social activity. Because the laws said that contact with any unclean person made a person unclean too, some people even threw stones at lepers to keep them at a safe distance: They were separated from both family and community, and so were totally isolated[621] and alone – “living dead”. In the Jewish understanding, sickness was God’s punishment for a sinful life (cf. Exodus 34:7; Leviticus 26:14–46; Numbers 12:9–12; 21:6; Psalms 32:10; 38:1–22; 39:12; 41:5; 103:3; Job 22:1–11; 34:11 or John 9:2–3).

The Request of the Leper (v. 12b–d)

Jesus’ reputation as a healer has spread, therefore, a leper comes to Him. On his own initiative, the leper emphatically begs Jesus – “is the man breaking boundaries to encounter the ultimate boundary-breaker”[622] of “social and cultic acceptance”[623]? –, while “falling on his face”[624] as a sign of his respect and desire to honour, to make him clean/to heal him: “If you want, you can make me clean”.

His Healing by His Word (v. 13a–c)

Jesus wants to heal the leper; it takes place by word: “I want – be clean” and through touch (to extend His hand and touch[625] him with His hand” – cf. Luke 6:10; 22:51). He has no fear of contact with the sick, who in Jewish eyes are sinful people: “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners …” (vv. 31b–32/Mark 2:17b–e).

Declaration of his Healing (v. 13d)

The comment by Luke tells that “immediately”[626] the unclean leper was cured/cleansed. That is the result of the healing “power of Jesus’ will and word”[627] by mere word and touch.

His Command/Advice to the Healed Man (v. 14)

In Leviticus 14:1–32, the “Law of Moses” dictates that a healed leper had to go to Jerusalem so that a priest could examine him – as a sign of Jesus’ and the leper’s respect and acceptance of the law. And so, Jesus gives this advice/command to the healed man. In this way, those who were cured/cleansed get the chance to re-enter society[628]: The outcast can return to the religious and civil life of the Jewish theocracy in community, in a “180-degree-turn”: before, the sick person was like a “living dead”, and after Jesus’ healing, he or she will have another chance – a new life. To send the healed leper to a priest was also a way to verify Jesus’ powerful healing.

Different Reactions (vv. 15[629]–16)

v. 15: The first reaction was that Jesus’ healings were like an “unofficial ministry” of Him by making them public to everybody and everywhere in Galilee and Judea so that the people came to Him to “hear and to be healed[630] of their infirmities”.

v. 16: Therefore, He could not stay in a town openly, but had to stay outside in lonely places as in a “desert”/solitude of the wilderness (cf. Luke 4:1, 42; 9:12) as a “time out” in order to “pray to”[631]/stay in contact/relation with God the Father (cf. 3:21; 6:12; 9:18, 28–29; 11:1; 22:39–46).

2.2.9 Forgiveness and Healing of the Paralytic (vv. 17–26[632])

Where: in a Galilean house (vv. 18–19);

Who: Jesus, a paralyzed man, some stretcher-bearers, Pharisees and scribes, and the crowd – remark: His disciples are not mentioned;

When: “on one of those days” (v. 17a).

The Setting (v. 17)

v. 17: Some people from “every village of Galilee and Judea and Jerusalem” (cf. 23:5; Acts 9:31; 10:37–40; 13:31 and John 1:19–28) including Pharisees and scribes listen to Jesus’ “teaching” (cf. v. 3 and 4:15, 31; 6:6; 13:10, 22, 26; 19:47; 20:1, 21; 21:37; 23:5) in a Galilean house. During His teaching, He feels His “power[633] ... to heal[634]”.

The Diagnosis of the Paralysed Man (vv. 18–20)

v. 18: Paralysis means restriction of movement and the loss of the power of feeling or sensation. The muscles are weakened, the joints stiffened and the senses diminished. The paralytic lay “on a bed[635]” and could not walk and was immobile. So he needed help in order to get to Jesus – in fact, some stretcher-bearers took the initiative; they “tried to bring him in and lay him before Jesus”

v. 19: but they could not reach Jesus. Because of the crowd of people in the house, the way to Jesus was blocked. That remark is the starting point of the healing of a paralytic. They solved this problem in their own way: They decided spontaneously to go to the “roof”[636], probably using the outside staircase that was a standard feature in Palestinian houses (cf. Mark 13:15), and opened it above Jesus to let down the stretcher on which the paralytic was lying.

v. 20: Jesus “saw the faith”[637] of the stretcher so that He introduced to the paralytic His promise in the name of God, His Father (note the “passivum divinum”), to “forgive” his “sins”[638] (using the perfect in vv. 20b, 23b and the present tense – cf. vv. 21d, 24b/Mark 2:7c, 10b). It has the effect of linking illness and sin in a causal relationship (cf. Psalms 41:5; 103:3; Isaiah 1:4–6).

Jesus’ Statement about His Forgiveness of Sins against the Scribes and Pharisees (vv. 21–24c)

v. 21: The statement of Jesus introduces the criticism of some scribes[639], teachers of the law, and the Pharisees in vv. 17, 21 who had observed Him.

According to Leviticus 24:15–16 and to Exodus 20:7: 22:27, for the Jewish leaders, the statement of Jesus was blasphemous[640], because only God can forgive sins. Forgiveness of sins is exclusively limited to God (cf. Exodus 34:6–7; Isaiah 43:25; 44:22). In case of blasphemy, the Jewish leaders would punish the “guilty” by stoning in order to prevent pseudo-prophets.

v. 22: Jesus reads through “their hearts”/minds (cf. Luke 1:51, 66; 2:35; 3:15; 6:45; 8:12, 15; 9:47; the quotation of Deuteronomy 6:5 in Luke 10:27; 16:15; 24:38) and asks them the same question in verse 21b.

v. 23: The same interrogative word “what” in both verse 22c and in verse 23a introduces the alternative question with regard to the paralytic: either to forgive his sins (vv. 23c, 24b: “on earth”) or to heal him (note the three imperatives in vv. 23d, 24e: “get up”[641], v. 24f: “take your bed” and v. 23f: “go around/walk” [cf. Luke 7:22 or Mark 5:42; 8:24]). The argument is set in terms of an easy versus difficult task, thereby rejecting the scribes’ claim that forgiveness of sins is impossible for a human being. Jesus, the “Son of Man”[642], then performs the apparently more difficult task of curing the paralytic – in order to show that the apparently easier task ([verbal] forgiveness of sins) can indeed be done by Him.

The Healing by His Word (vv. 24d–g)

Jesus translates His intention to heal the paralytic in verse 23d–f into action, by giving commands to the paralytic (cf. three verbs in vv.24e/23d, 24f/25b, 24g/23f, 25c).

Declaration of his Healing (v. 25d)

After these words, the paralytic “gets up”, “takes that on which he had laid” and “goes home”, whereas previously, he could not walk.

The functions are the signs of the validity of Jesus’ declaration about forgiveness. Jesus heals (completely: body and soul[643]) by word alone – a fact that confirms the (divine) authority/power (cf. v. 24 and 4:32, 36; 9:1) of His words of forgiveness.

Reaction of the Cured Man and the People (vv. 25e–26)

The reaction of the cured man (v. 25e) and “all” (= the crowd including the scribes!? In v. 26a) expresses amazement and (theological) “praise of God” (vv. 25e, 26b) for Jesus’ (divine) healing power: “We have seen strange things today.”

2.2.10 Feasting with Outsiders and the Call of Levi (vv. 27–32[644])

Who: Jesus, Levi, His disciples, some tax collectors and sinners, the scribes and the Pharisees;

Where: in Levi’s house (in Capernaum? – so Mark 2:13!).

The Setting as Summary Note[645] (vv. 27–29)

v. 27: During His walk, Jesus came, “saw”[646] and called[647] as well as won “Levi”[648], “the tax collector”[649] as His disciple like Simon (Peter), James and John, the sons of Zebedee, in vv. 10–11.

v. 28: Levi “stood up” and “followed” “Jesus” directly (cf. v. 11: Simon Peter, James and John or the Galilean women in 23:49, 55) with determination – without ifs and buts. He left a lucrative career for potential spiritual gains. Jesus’ calling is in the present tense, to show that we are all called to follow Jesus, now as well as then. The term “follow me” can be taken literally to mean that Jesus’ disciples are walking behind their master as a sign of respect, like the students of a rabbi.

v. 29: Jesus was eating in the company of “tax collectors and sinners”

A Discussion between the Pharisees and Jesus at Dinner (vv. 29–32)

The Scribes’ and Pharisees’ Inquiry (v. 30)

as well as “the scribes and the Pharisees”[650] (cf. 7:1) during an oriental banquet[651]. The religious Jewish leaders “murmured[652] against His disciples” because in their view, a Jewish tax collector had a bad reputation as a public “sinner” (cf. Luke 18:11). He was cheating his own people because he handled the money of the Roman Empire and collaborated with an alien authority whose taxes, moreover, could be arbitrarily determined. The Pharisees were experts in (Hebrew) law and interpreted it strictly. The teachers of the law and the priests prided themselves on the exact observance of the laws. In their understanding, Jesus was also a sinner because a bad apple makes a good one bad too. Therefore, they “say” to His “disciples”, “Why” does Jesus “(eat[653] and drink) with tax collectors and sinners[654] ( )”?

Jesus’ Answer (vv. 31–32)

Jesus realized their critical question. His argument by making a double correction[655] (“not … but”) shows the real meaning of the law (cf., for example, Deuteronomy 28:15, 21–22, 27–28, 34–35, 58–61; 2 Chronicles 26:19–21) to the Pharisees and scribes: It is “not the healthy[656] who need the doctor”[657] (cf. Luke 4:23; 8:43), “but the sick”[658] (v. 31b–c),

v. 32: and Jesus did “not come to call[659] the virtuous[660], but sinners to repentance[661]”. Unlike the Jewish leaders or people, Jesus does not reject anyone even if they offend the law (cf. Psalms 38:12; 41:5: 88:9, 12; Job 16:7; Isaiah 53:3). The God (YHWH[662] – “adonai”) in the Hebrew Bible is like a “doctor” (cf. Numbers 12:13; Deuteronomy 32:39: Ps 147:3; Job 5:18; Hosea 6:1). In the eyes of the “Son of Man”, God has created and cares equally for all people(s) and He is there for all of them – the good and bad alike: the healthy and the sick, the righteous and the sinners, the poor and the rich, etc. The purpose of Jesus is that all people should “treat others as well as they would like to be treated” (note the “Golden Rule” in Matthew 7:12). All are God’s creatures. Nobody should be arrogant, snobbish, complacent or self-righteous (cf. Luke 7:29–30; 11:39–44; 16:14–15, 19–31; 18:9–14).

2.2.11 Reason to Rejoice – the Question about Fasting (vv 33–39[663])

Who: Jesus, His disciples, the Pharisees and scribes (vv. 30, 33);

Where: in Levi’s house (v. 29);

When: probably on the Day of Atonement (“Yom Kippur”).

The Setting (v. 33)

The scribes and “the Pharisees”[664] (cf. v. 30 and Luke 6:2) ask Jesus about the different practice of “fasting” (vv. 33–35): “The disciples of John[665] fast often[666] and offer prayers[667], and so do the disciples of the Pharisees, but yours eat and drink” (cf. c. 30).

The fasting was on the “Day of Atonement” (“Yom Kippur”). According to Leviticus 16:29–31, it was a total abstinence during the whole day, from sunrise (6 a.m.) until sunset (6. p.m.). It was not a matter of obligation, but the Pharisees in particular – their Jewish name means “the separated” – fasted for both body and soul twice a week (cf. Luke 18:12) – every Monday and Thursday. Jesus openly criticised their formal ritual and their practice of fasting (cf. Luke 7:32–35 and Matthew 6:16–18; 11:17–19).

The Answer of Jesus (vv. 34–39)

Jesus, who “fasted”[668] 40 days (cf. Matthew 4:2 in the context of His Temptation in Matthew 4:1–11/Mark 1:12–13/Luke 4:1–13), explains His statement with a loaded question. He further emphasizes this with two brief “parables” (vv. 36–39) which are structured around the Greek word “oudeίs” (= nobody/no one) in vv.36ba, 37a.

v. 34: His question is a short evocation of the feasting and rejoicing during a wedding feast: “Can the guests/friends[669] of the bridegroom, who is with them, fast”? No, and therefore Jesus suggests that His own companions/disciples, who are “with Him”, cannot fast either.

v. 35: Then, “on that day”, they “will fast in those days[670]”, i.e. when Jesus, who is the “bridegroom”[671] of this parable/example, “will be taken away”[672] from them – an allusion to/an “eschatological prediction” of His Death on the Cross in Jerusalem (cf. 23:26–49).

v. 36: Then, two “parables”[673] illustrate the incompatible differences between the old and the new way, using two plausible examples of the time of Jesus:

For women, the first example would have been immediately clear, and they have agreed with Him that it is not advisable to “tear a piece from a new garment on an old garment[674]” because the “new”[675] one “will not match the old” and the “tear” gets “worse”.

vv. 37–38: And men would have agreed with His argument in the second lesson that “new wine”, which ferments and gives off gases and pressure, would break old wineskins, which were made of goatskins: “Nobody puts new wine into  old wineskins”,

if he does, the (new) “wine will burst the (old) wineskins”

so that both “the”   new “wine & the (old) wineskins will be lost”.

His synthesis/correction (“mé [v. 37b] – but” [v. 38])

is: “but new   wine” will be “in new/fresh wineskins”.

In other words it does not work to bring the old and the new together. The old must give way to the new. Therefore, Jesus proclaimed a new relationship between God and Himself and between God and His disciples which based on God. The old religious rites and customs were often not compatible with this.

v. 39: Therefore, Luke concludes this comparison with the following statement: “The old is good” “This unique Lucan proverb curbs one line of interpreting vv 37–38. The old is not to be cast aside, for the sabbath and the law and the prophets also contain God’s will.”[676]

Chapter 6

Luke still tells about public ministry of Jesus in word and deed in “Galilee and Judea” (5:17 – cf. 6:17: “people from all Judea and Jerusalem and the seacoast of Tyre and Sidon”): the controversy between Jesus and some disciples of John the Baptist (cf. 5:33–39) and some Pharisees concerning the eating of wheat on sabbath through His disciples (cf. 6:1–5) as well as some scribes and Pharisees because of His healing on sabbath day (cf. vv. 6–11). After the choosing of the Twelve (vv. 12–16[677]), which is the last story of following Jesus as a disciple (cf. 5:11; 5:27–28), a summary notice of His teaching/preaching and healing (vv. 17–19 – cf. 5:15–16; 7:21) introduces His “Sermon on the Level/Plain” (cf. vv. 20–49) which can be divided into two (6:20b–26, 27–49), three (vv. 20b–26, 27–38, 39–49) or more parts[678]. The first “prophetic” part (vv. 20b–26) has two halves which are structured with the words “blessed”/“happy” in vv. 20b, 21a, c, 22a as the four “beatitudes”[679] in vv. 20b–23 and four phrases to denote woes in vv. 24–26 – “woe”/“unhappy” in vv. 24a, 25a, b, 26a which are parallel yet contrasting to one another as social status/differences and paradoxes of (new) life, and each woe is balanced with/antithetical to its corresponding beatitude like His vision of a new and contrasting kingdom in harmony with God and the members of his community:

Blessed are you … (nominal sentence) – woe to you … (nominal sentence);

who are poor (v. 20b) (causal sentence) – who are rich (v. 24a) (causal sentence);

who are hungry now (v. 21a) " – who are full/well fed now (25a);

who weep now (v. 21c) – who laugh now (v. 25b);

who are reviled/when men hate you (v. 22a) – who are lauded/when men speak well of you (v. 26).

It follows the second “paraenetic” part (cf. vv. 27–38/49) or the third one with some parables (cf. vv. 39–49).

Commentary

2.2.12 The Conflict on the Sabbath: Picking Ears of Wheat (vv. 1–5[680])

Who: Jesus, His disciples, the Pharisees;

When: “one sabbath” day;

Where: “through” Galilean “fields”.

The Setting (v. 1)

In Deuteronomy 23:26 is stated that it was allowed to “pick” and eat “ears”[681]of “wheat” so long as the traveller did not put a sickle into the field. The hungry disciples of Jesus did it in this manner during their walk through the fields with Jesus. However, it was on the “sabbath” (cf. this keyword in vv. 1–2, 5–7, 9). The conflict between the Pharisees and Jesus arises because of this “picking” activity on the “sabbath”[682] day, which qualifies as one of “thirty-nine types of prohibited work”[683]. This activity is therefore contrary to the “Third”/“Fourth Commandment” of the Decalogue (= “Ten Words”) in Exodus 20:8–11/Deuteronomy 5:12–15 in the context of Genesis 2:2–3: God, the Creator, took a rest on the seventh day to make the sabbath sacred for men. As in Exodus 31:14: “Anyone who profanes/desecrates it must be put to death, and whoever does any work on that day” (= sabbath) “must be cut off from his people”! That is the starting point of the controversy between the Pharisees and Jesus, the rabbi, master of His disciples.

The Dispute between the Pharisees and Jesus because of the Sabbath (vv. 2–5)

v. 2: Therefore, the “Pharisees” (cf. 5:30, 33; 6:7) as the Jewish authority declared this “doing” (cf. the Greek verb “poıéo” in vv. 2b, 3c) something “on the sabbath” of His disciples as “forbidden” (cf. v. 4c). That means that His disciples were sabbath breakers and thereby against the “Law of Moses”, the Torah. Therefore, they warned Him.

v. 3: Jesus, who knew the written Word of God, proves wrong the view of the Pharisees, who were well educated in the knowledge of the scriptures, by using an example of Jewish history that is found in the First Book of Samuel 21:2–7, where King “David” and his companions (literal: “they who” [were] “with him”[684] – cf. vv. 3e, 4c) “were in need and hungry”;

v. 4: King David “went into[685] the House of God” – when Abiathar was high priest[686] (cf. 2 Samuel 8:17; Mark 2:26) – and “ate” and “gave” his companions, who were “with him”, the consecrated loaves of “breads”[687]/offering[688] (plural – cf. Exodus 25:23–30; Leviticus 24:5–9), which only the priests “were ... allowed to eat” (cf. Leviticus 24:9). Every sabbath, the priests would eat the twelve consecrated loaves from the previous week instead of the new ones.

v. 5: Jesus concludes the debate with the Pharisees: “(The ‘Son of Man’[689]) is Lord/Master (even) of the sabbath ( )” (cf. Luke 5:24). “Luke’s main argument against them is christological”[690].

2.2.13 The Healing of the Man with the Withered Hand on the Sabbath (vv. 6–11[691])

Who: Jesus, a man with a withered hand, the Pharisees and scribes;

Where: in a Galilean “synagogue” (v. 6a);

When: “on another sabbath” (v. 6a).

The Setting and the Diagnosis (v. 6)

Jesus, who was a Jew, “went again into” (cf. v. 4 and Luke 4:16, 38) a Galilean “synagogue” (cf. 4:15–16, 20, 28, 33, 38, 44) to pray, read, or listen to the scripture readings of the day, to preach/discuss about it, and to worship … This last conflict story is the second sabbath controversy (cf. 6:1–5) between Jesus and “the Pharisees”, i.e. the Jewish religious authority because of His demonstrative “healing”[692] of a “man” with the “withered” “hand” (since his birth or later) (vv. 6d, 8b, 10c–d) – according to the “diagnosis” of his sickness – “on a sabbath”[693] day as to 4:31–37.

Jesus and His Opponents (vv. 7–10)

v. 7: That was their reason to “observe”/“watch”[694] and “categorically” “accuse” (cf. 23:2, 10, 14: “kategoréo” or John 5:18; 7:1, 25; 10:33; 11:45–53) Him.

v. 8: Jesus provokes “the Pharisees”, who warned Him before (cf. vv. 1–2), with His action: He orders (cf. the imperative “égeıre” of the Greek verb “egeίro” = to get/raise up in Luke 5:23, 24; 7:14; 8:54) the handicapped man in the “middle” of the “synagogue – to “stand up out in the middle!” (cf. 4:35; 5:19; Mark 3:3; 9:36; 14:60) – so that all could see him.

v. 9: Then, He asks the male visitors of the synagogue with a specific leading/suggestive question in the antithetic form: “Is it allowed on the sabbath (day) to do  g o o d[695] or to do  b a d l y[696] – to save[697] soul/life”[698] (cf. 5:23; 8:35–37) “or to kill[699]?” This kind of “double question” gives no alternative to the answer: You should do the good things and save life on the sabbath and not do evil things. (cf. Mekilta, tr. Shabbetha I, tr. Nezikin; m. Yoma VIII. 6). The issue is the timing on the sabbath day rather than the healing because it was forbidden to work on the sabbath – again one of 39 possibilities (cf. v. 1) and the healing could happen on other working days – according to the Jewish view at the time of Jesus.

v. 10a–b: Jesus “looked around” (cf. Mark 3:5, 34 and 5:32; 9:8; 10:23; 11:11) in the auditorium of the synagogue.

The Healing of the Man by His Word (v. 10c–d)

Then, He gave a new – cf. v. 3 – order (note the imperative) to the handicapped man: “Stretch out your hand” (cf. 5:13). The man “stretched” it “out and his hand was healed”[700].

Reaction (v. 11)

After His healing on the sabbath day despite their warning in vv. 1–2, the scribes and Pharisees (cf. v. 7 and 5:21, 30; 11:53; 15:2) were “filled[701] with fury[702]” and “discuss[703] … they might do to Jesus”, the sabbath breaker.

2.2.14 The Choosing of the “Twelve” (vv. 12–16[704])

Who: Jesus, “the Twelve” [“apostles” in v. 13];

Where: “on a mountain” (v. 12).

v. 12: Jesus “went up on a mountain”[705] as the place of God’s presence in Jewish understanding for a “time out” to pray/be in contact with Him about the decision (cf. 3:21; 5:16; 9:18, 28–29; 11:1; 22:40–46) because “His selection of the Twelve apostles stems from God.”[706]

v. 13: He formally “called[707] His “twelve” “apostles”[708] as His ambassadors of the “Kingdom of Heaven”. According to Acts 1:21–22, he “must join us as a witness to the Resurrection of the Lord Jesus; he must be one of the men who have compainied with us during the whole time that the Lord Jesus traveled about with us, beginning from John’s baptism[709] until the day when Jesus was taken up from us” and “ascended into heaven” (Acts 1:11).

v. 14: The list of “the Twelve”[710] is not simply a list of honourable names but rather the nomination of the representative disciples of Jesus in history, who administer on His behalf. In the lists[711] of “the Twelve”, the Galilean companions and co-workers of Jesus are like a family community with a common destiny (cf. Luke 6:14–16/Mark 3:16–19/Matthew 10:2–4/Acts 1:13). The most important positions on any list are the first and the last. The first listed is the name “Simon”[712] (v. 14a) with his “nickname” “Peter”[713] (v. 14b) who was the “spokesman” and the “leader” (cf. for his primacy[714] Matthew 16:16–17) of the “Twelve”. He is mentioned first with his “brother” “Andrew”[715] (cf. v. 14c). After Simon Peter and Andrew follow in this list the brothers, “James”[716] and “John”[717], the sons of “Zebedee” (cf. Luke 5:10 and Mark 10:35), with the “nickname” “Boanergés”[718] (cf. Mark 3:17) given by Jesus, which means “Sons of Thunder”.

After the first four disciples follow “Philip” (5th position) and “Bartholomew”[719] (6th).

v. 15: Then, comes “Matthew” (7th), who is identified through his tax-collecting business[720] in Matthew 9:9–11). Some information about “Thomas” (8th) (cf. John 11:16; 14:5; 20:24, 26–28; 21:2) and Philip (cf. John 1:43–46, 48; 6:5, 7; 12:21–22; 14:8–9) is provided by the “Fourth Gospel” (of “John”). It follows “James” (9th) as the “son of Alphaeus”[721] (cf. Mark 2:14), “Simon (10th) who is called “the Zealot” (cf. Matthew 10:4 in Greek: “Kananaîos”, = that means “Zealot”).

v. 16: The last on this list is “Judas Iscariot”[722] who “handed” Jesus “over” to the Jewish leaders. The translation of the Greek word “paradídomı” in all Gospels qualifies Judas as “the traitor” or ‘the betrayer”, but this Greek word means “to turn someone on or over” (cf. Luke 9:44 [second prediction]; 12:58; 18:32 [third prediction]; 20:20; 21:12, 16; 22:4, 6, 21–22, 48; 24:7, 20).

Jesus called people from all walks of life as His “fishers of men” (cf. Luke 5:10/Mark 1:17/Matthew 4:19). He called Galilean fishermen (Simon Peter, Andrew, James and John, the sons of Zebedee), a tax-collector (cf. Matthew 9:9), Simon the “Zealot” (a member of the radical Jewish political party against the Roman Empire) and “a Judean (Judas of Iscariot)”[723].

2.2.15 Summary[724] of His Healings by the Sea/Occasion of the Sermon (vv. 17–19[725])

Who: Jesus, His disciples, the Galilean people;

Where: came down from the mountain and stood on a level place (v. 17).

The Setting (v. 17)

Like Moses (cf. Exodus 19:28; 32:15), Jesus also “came/went down” from the mountain (cf. 6:12) “with them”[726] (= the “12 disciples” in vv. 13, 14–16) and “stood on a level place”. His listeners (cf. 7:1 or 2:31–32) came from the south of Israel (“Judea[727] and Jerusalem”) and the Gentile north seacoast (“Tyre[728] and Sidon[729]”) as well as local people.

v. 18: The crowd of people came to Him in order to “hear Him”(cf. the verb “akoúo” in vv. 27, 47, 49 and 2:47; 4:23, 28; 5:1, 15; 7:3; 8:21; 9:7, 9, 35; 10:16, 24, 39; 11:28; 14:15; 15:1; 16:14; 18:23, 26, 36; 19:11, 48; 20:45; 21:38; 22:71; 23:6, 8) and to “be cured/healed[730] of their diseases[731]” (cf. v. 19d) including the “unclean spirits”[732]/demons.

v. 19: Therefore, they “tried” to “touch[733] Him” (cf. 8:43–47) because of His “power”[734].

2.2.16 The Sermon of Jesus (vv. 20–49)

The Beatitudes and the Woes (vv. 20–26)

The Beatitudes (vv. 20–23[735])

v. 20: Jesus addresses His sermon to His disciples, and He calls “the poor”[736] those who find themselves in a real economic situation of need (the destitute, the sick, the disabled, the socially outcasts …) “blessed”[737]. Jesus does not just focus exclusively on the social-economical status of poverty as the minimum of existence, but on the poor as powerless or deprived people without means or influence. The poor come with empty hands and not with hands that grasp and give. Thus they are ready to receive from God’s bountiful goodness; by doing so, they also create the conditions for social justice. The “Kingdom of Heaven”[738] is not a worldly, earthly kingdom, but it is located/situated in our human inner being.

v. 21: Like Luke 1:53, he contrasts the lowly or humble (the physically[739] and spiritually) “hungry”[740] (cf. v. 25) people who have kept Him in their hearts and in their minds with the rich people of the so-called “High society” of the (earthly) kingdom/world. All “who weep ‘now’ ” on earth they “will laugh” – joy, happiness, luck, harmony … over suffering, grief, sorrow, wrong, harm … (cf. Isaiah 61:2; 65:14; 66:10; Jeremiah 31:7–14) – because of Him – on earth (soteriological) and in heaven (eschatological dimension).

v. 22: The four groups are faithful (cf. Luke 8:15) and so do not “give way in time of trial” (Luke 8:13) when Jewish, Roman, Gentile, agnostic “people hate” (cf. 6:22b, 27 and 1:71; 16:13; 21:17), “reject/exclude”[741], and “insult/malicious gossip” (cf. vv. 35, 45) them because of Jesus, “the Son of Man”[742].

v. 23[743]: How the “fathers”[744] (v. 23c – cf. 1:17, 55, 72–73; 3:8; 6:26; 11:47–48) of the persecutors treated the prophets (cf. 11:47, 49–50; 13:34), the Jewish people want to do it the same with “the prophet”[745] Jesus (cf. 1:76; 4:24; 7:16, 26, 39; 9:8, 19; 13:33 [; 18:31]; 24:19). God’s word of assurance, which is addressed to the persecuted[746] Churches for all times, will be an assurance/“reward” (cf. vv. 23b. 35) for those powerless people who are persecuted/have suffered in being followers of Christ, here and “now” they will “rejoice[747] ‘in that day’[748] and leap for joy” (cf. 1:41, 44), “for a great reward” (cf. v. 35e) “is kept for” them “in heaven”/during the “Last Judgement” – it is not just the comfort of a kingdom to come.

The Woes (vv. 24–26[749])

v. 24: The rich who can be possessed (cf. Luke 8:14; 16:9–13; Acts 2:44–45; 4:32; 5:1–11) and “have already received the comfort” of this world are in contrast to the poor in v. 20 in the eschatological sense of the phrase “last who will be first; and first one will be the last” (Luke 13:30): “God or mammon/wealth” (16:13) or “to be or not to be”.

v. 25: A second Lucan contrast is between “satisfied”[750] and “hungry” (cf. v. 21a) people in the eschatological sense of the parable of Lazarus in Luke 16:19–31[751] like a warning here and “now”[752] (cf. v. 21a, b; 25a, b). The third contrast in v. 25b (cf. v. 21c) regarding the laughers now/present time who “will mourn and cry/weep” in the end. That is His vision of a new contrasting kingdom in harmony with God and His words, and the members of his communities – “one in Christ Jesus” (cf. Galatians 3:28; Romans 10:12, 1 Corinthians 12:13; Colossians 3:11). The Evangelist wants to see all Christians at eye level: poor – rich, hungry – satisfied, white – black, healthy – sick, Jewish – Gentile, educated – be illiterated … The consolidation of his Christian communities interiorly is the purpose/aim of Luke – and also the consolidation of them exteriorly in relationship to the antichristian Jewish society of the Roman Empire because of their strict/strong exclusive faith.

v. 26: Jesus warns His disciples against sophists like “false prophets”[753] – note the words “prophets” in v. 23 and “false prophets” in v. 26 in combination with the term “fathers” – who “speak well of you” like flatterers. These could be dangerous and unhelpful to them/and to the Church.

On Love of One’s Enemies (vv. 27–38[754])

v. 27: An introductory statement “I say/tell you”[755] emphasizes the Lucan version of “love” of “your enemies[756]” and “do good to those who hate you” (cf. vv. 22b, 35a–b [cf. the parallelism as conclusion[757]] or Luke 1:71 and Matthew 5:10–11) – using the imperatives: “love”[758] (as a “doing”/process of our innermost being) and “do good” (as an “outside doing”/visual action) – the “audience” (cf. vv. 47, 49; 7:1) respectively the disciples (cf. 6:40). This headline is His “vision of human action”[759] as the new “ethic”[760] for mankind and their better gathering together and against the “rule” (the Babylonian “Lex Talionis”) as a “principle of equality” (“the law of tit for tat”) as revenge and retaliation for damages according to Exodus 21: 23–27; Leviticus 24:20; Deuteronomy 19:21. This “vision is unachievable from a purely human point of view; the ethic is divine, and it requires divine help. It invites people to be as generous in their attitude to others as God is to them.”[761]

v. 28: Jesus adds His own new point of view with His order: “bless[762] those who curse[763] you, pray[764] for those who abuse[765] you”.

v. 29: Then, He told His Jewish hearers, who had their experiences with the Roman soldiers since the occupation of Jerusalem/Palestine in the year 37 B. C., His viewpoint about the daily unjust situations of suffering: Instead of taking revenge, make a cut of an escalation[766] – “to him who strikes[767] you on the cheek, offer the other also”, like the losing wolf holds out his neck after the fight with another one; “and from him” (= the evil person) “who takes away your coat/cloak[768], do not withhold even your tunic[769]” like Jesus willingly did it (cf. 23:34d). That is His new initiative for building a new situation[770], because of His trust in God (cf. Psalm 91:4). Jesus lived as a model for us all.

v. 30: The list of examples “radicalizes the command and makes it universal”[771]: “All who ask/beg[772] (from) you” (cf. Exodus 22:25; Leviticus 15:7–11; 25:35–38), “give!” More/stronger: “And of him who takes away your goods do not ask them again.”

Jesus’ advice and real instructions[773]/orders (note the imperatives in vv. 27b [love], c [do good], 28a [bless], b [pray], 29b [offer], 30b [give], d [not ask/beg]) is in these cases like a “new rule” to do what someone – Roman or Jew – asks for, and DO MORE THAN WHAT SOMEONE WANTS FROM YOU FOR THE SAKE OF PEACE – more – FOR GOD’s SAKE (cf. 11:13): for example, your “cheek” – also the “other” one in v. 29a–b; “your cloak” – also “your tunic” in v. 29c–d; “give” (“money”) – “do not ask/beg” in v. 30. It is not only a re-action due to a bad action of others, but our first step should be an active “initiative”, “creative”, “invited” action (for/in peace)[774] as a change of attitude because of a good mind/positive beliefs. That means: Do not only the minimum but radically more! In so doing, you will be sovereign regarding your actions: to serve others is to serve God/Jesus in the others (cf. Luke 10:25–37 or Matthew 25:34–40) as His “images” on earth (cf. Genesis 1:26–27). The purpose of Jesus is that His followers/disciples as “sons and daughters of God” should live a life of mercy, love, and peace (like He) on earth – in this way, a bit of “Heaven on earth”. Therefore, godlike love is measured by our right, correct, dutiful, and responsible doings as Christians. It can be seen as a specific Christian lifestyle in godlike/Christian love in contrast to the (written and unwritten) rules of the Jewish and Roman societies in Jesus’ time.

v. 31: The reason for this ethic is the so-called “Golden Rule” by Jesus: “As you wish that men would do to you, do so to them” (cf. Matthew 7:12).

v. 32: Jesus explains His new rule as a contrast to the “reciprocity ethic”[775]: If they do not follow His advice, they will “do” (cf. the Greek verb “poιéo” in vv. 32b, 33a [agatho-poιéo], b, c, 34c, 35b) like the “sinners”[776] because of decency in the (Jewish) society as follows: to “love those who love them” (v. 32c – cf. the parallelism in v. 32a: “… you love those who love you”) or

v. 33: to “do good to those who do good to you”. It follows a loaded question: “What thank/credit is it (for) you?[777]” (v. 33b – note the parallel with v. 34c); He realizes that, for “even sinners do the same” (v. 33c – cf. v. 34d) concerning “doing good” (cf. vv. 27c, 35b) and

v. 34: “lending”[778] (cf. v. 34a, d, 35c) (money) in the hope to receive it again.

v. 35: The conclusion of His ethical reflection is: “Love your enemies” (cf. vv. 27b, 35a), “do good” (cf. vv. 27c, 33), “lend [money] expecting nothing in return” (cf. v. 34). In this doing, God’s “reward”[779] for them will “be great” (cf. v. 23c). Therefore, the God’s faithful and Jesus’ disciples as “children of God” should actively/willingly “do” and live in God’s image (cf. Genesis 1:27) and perfection from/through/in His love the Christian lifestyle in words and actions according to His Law of love in the sense of the so-called “Golden rule” without limits (in contrast to the “talion revenge” in Exodus 21:23–27; Leviticus 24:20; Deuteronomy 19:21 or the so-called “Silver Rule” in Tobit 4:15) because God’s love and His Law of love, all – good and bad – human beings, the whole creation/nature, and yourself is the measure/basis/foundation of our orientation, intentions/convictions, and fundamental beliefs. In this way, the “sons” (and daughters) of God, “the Most High”[780],

v. 36: our “merciful”[781] and heavenly “Father”[782], will be(-come) His instruments on His behalf so that we, the “children of God”, shall have a bit “Heaven on earth”.

v. 37: Five sayings, which have the same structure, conclude this section as an order/a wise advice:

“Do not j u d g e[783], and you willnot be j u d g e d”;

“do not c o n d e m n[784], and you willnot be c o n d e m n e d”;

“a c q u i t[785], and you will be a c q u i t t e d”;

v. 38: “g i v e, and it will be g i v e n to you”;

[…] your “m e a s u r e[786] will be the m e a s u r e you g e t b a c k.”

In this way, it was possible, that “Simon … the Zealot” (6:15) and the tax collector Levi (cf. 5:27–29) could be in the same group of the “Twelve” in “pax Christi” (= in peace of Christ).

“Parabolic Reinforcements”[787] of His Teaching about Discipleship (vv. 39–49)

Some Comparisons in View of Judging (vv. 39–42[788])

v. 39: Jesus tells His disciples a “parable”[789]/comparison as a loaded question: “Can a blind[790] (man) lead[791] a blind (man)? This question suggests the answer “NO” – therefore, the result will be that “both”[792] blind men will “fall into[793] a pit[794]”. His “disciples are blind until they have their eyes opened by Jesus’ teaching”[795] in vv. 20–38.

v. 40: The appeal of their “Master”/“teacher” to His (self-centered?!) “disciples” is that they should “notice”[796]/learn from Jesus, their “trainer” and follow (behind) Him. In doing this, they will be on the level of Jesus.

v. 41: He critically asks them as an antithetic comparison: “But why do you” (cf. v. 46a) “see[797] the (small) speck[798] in your brother’s eye[799], but do not notice the (big) log[800] in your own eye?”

v. 42: More/stronger: “How can you say to your brother, ‘brother, let me take out the (small) speck of your eye’, when you yourself do not see the (big) log in your own eye?” In the eyes of Jesus, it is like the doing of a “hypocrite”[801]. Beforehand, the disciples should “eliminate”[802] their (big) “log out of” their/“your own eye” in the sense in order to mind their own business; afterwards, they can “take out the (small) speck in” their/“your brother’s eye”.

The Parable of the Good or Bad Fruit of a Fig Tree (vv. 43–45[803])

v. 43: Jesus compares the good/bad men with a “tree”[804] which “does”/“makes”/bears either “good” (cf. 3:9 [John the Baptist] or in Matthew 3:10; 7:17–19; 12:33) or “bad[805] fruit[806]” (cf. Matthew 12:33)

v. 44: because each man/“tree is known by its own fruit”. He emphasizes this point of view as a proverb: “Neither figs[807] are gathered from thorns, nor ( ) are grapes[808] picked (from a bramble bush[809]).”

v. 45: The meaning of this comparison/proverb for man is that the centre of his/our doing is “the heart”[810], the place of inner disposition, because the “good treasure”[811] but also the “evil” treasure/things/thoughts come out from it (cf. Mark 7:21–22; Romans 1:29–31; 1 Corinthians 5:9–11; 6:9–11; Galatians 5:19–21; Colossians 3:5–8 or 1 Peter 4:3). Therefore, the inner disposition/intention (inside) are the cause of correct or incorrect conduct in the sense of the proverb “For out of the abundance[812] of the heart his mouth speaks” (cf. Matthew 12:34) – a “good”[813] man “produces[814] good treasure” in contrast to the “evil”[815]/bad man who “produces evil” things (cf. Matthew 12:35): “For where your treasure is, there your heart will be also” (Matthew 6:21). In this doing, their “goodness will be evident in” their “ministry to others”[816] on His behalf as His “instrument”/co-worker on earth.

The Parable of the Built House upon the Rock (vv. 46–49[817])

At the end of the “Sermon”, Jesus warns His disciples with two sayings (vv. 46, 47–49).

v. 46: As in the same phrase in v. 41 (“tí dé” – “but why do you …”), the “Lord” Jesus instructs them to follow Him, and He emphasizes that it is not enough for anybody to say only “Lord, Lord …”[818] (v. 46b – cf. Matthew 7:21b, 22b) (at the time of the Last Judgement[819]), but the crucial point is to do what you say. This first saying will warn someone who speaks and acts in God’s (“adonai”)/Jesus’ name (“Lord”) by “saying”, but “not doing”.

v. 47: Jesus illustrates this saying with the help of a double, antithetic parable[820] of the building of the house (cf. 14:28–30: tower) with and without solid foundation in order to explain the true (vv. 47–48) and false (v. 49) following in word and deed of His “words” (v. 47a – cf. this phrase “everyone who … hears my words and does/acts on them” in Deuteronomy 4:1; 5:1, 27; 6:3, etc. or James 1:22–26). He knew all about the building of houses as a craftsman – cf. v. 48: “dug[821] deep[822], and laid the foundation[823]” – working with Joseph of Nazareth (cf. Mark 6:3/Matthew 13:55).

v. 48: Jesus tells about two men. A man had “built[824] a house” (vv. 48a, g, 49c) “upon the rock”[825] (v. 48d – cf. Deuteronomy 32:4–31 or the Psalms 31:2, 3; 62:6; Isaiah 26:4) and the other man built it “on ground without a foundation” (v. 49c – cf. v. 48d).

A genetive absolutus in v. 48e (subject in genitive: “plemmúres”[826] and the partiple [“dè genoménes” – “when a flood happened”/arose) introduces in a positive way, the house built on a hard/firm “foundation” (v. 48d) – “on the rock” – does not fall during a violent storm like in the rainy season in Palestine in the winter because of the “good”, true, solid foundation in Him/His advice (cf. Proverbs 10:25; 12:7; 14:11) and is a “safe” “shelter”.

v. 49: However, someone who “hears and does not do them” (cf. vv. 46c, 47b) is “like a man who had built a house on ground without foundation” because in the “same” (crisis-) situation of flooding and rough storm, the “house” will fall down/collapse like a house of cards because of the false/inferior foundation without hold (cf. Isaiah 28:14–18; Ezekiel 13:11–16).

The message of the second saying is to have a true/solid foundation in God/Him using two antithetic parallel structured examples on “hearing” His “words” and (“not”) “doing” (vv. 46c, 47b, 49a–b). Therefore, someone who “hears” and “does”/acts/lives God’s words (cf. Deuteronomy 4:1, 10; 5:1; 27; 6:3; 31:12) and stays in this way in relationship to/with God/Christ because of their faithful lifestyle, will be in God’s hands in good and in bad times. If not – their devastation/disaster is bound to happen/ preprogrammed.

Chapter 7

The section of Jesus’ public ministry as “healing and preaching” in Galilee and Judea (cf. 5:1–7:50) “begins with stories of Jesus curing a sick man and raising a dead man to life”[827] (cf. 1–10, 11–17). Jesus is the teacher/preacher (cf. 6:17–18a, 20–49) in words and the healer (cf. 6:17, 18b–19; 7:1–10, 11–17, 21–22; 36–50) in deeds through His powerful word because all believe in Him (cf. vv. 9, 50). These actions centre around John the Baptist’s request for His identity (cf. v. 20) and His characterization of John the Baptist (cf. vv. 24–34).

Commentary

2.2.17 The Centurion of Capernaum (vv. 1–10[828])

Who: Jesus, the crowd (vv. 1, 5), the Gentile centurion, his servant/slave, and some of his staff, some elders of the Jews;

Where: Capernaum, the house of the centurion;

When: during His ministry in Galilee and Judea.

The Setting (v. 1)

After His Sermon (cf. 6:20–49), Jesus “comes in[829]/enters” Capernaum[830].

The Diagnose of the Centurion’s Slave (v. 2)

There, instead of a very[831] “sick”[832] “servant”[833], who was unable to leave the house and to meet Jesus, a Roman/Gentile “centurion”[834] (v. 6c or in 23:47) sends for Jesus “to come and heal” (v. 3d) him.

The Request by the Elders of the Jews on Behalf of the Roman Centurion (vv. 3–6a)

vv. 3–5: The “‘elders’[835] of the Jews” “ask”[836] “earnestly”[837] that Jesus will “save[838]/heal his servant”, because of the centurion’s “love”/affection to the Jewish “nation” and – he was responsible for the “building”[839] of their “synagogue”[840] of Capernaum (cf. 4:31–38a). Therefore, they were deeply indebted to the “worthy”[841] centurion’s good deeds.

v. 6a: Luke tells that “Jesus went with[842] them” to the centurion’s house.

An Indirect Dialogue between the Centurion and Jesus (vv. 6b–9)

v. 6b: A genetivus absolutus (note the genitive “autoũ” in combination with the participle “apéchontos” – “when he was not far[843] the house” of the centurion) introduces a dialogue between the staff/friends on behalf of the Roman centurion and Jesus about the centurion’s message, which shows his respect for and his trust in Jesus as the “Lord”[844] with divine “authority”[845] (cf. 4:32, 36; 5:24; 9:1; 20:2, 8): “Lord, do not trouble yourself, for I am not worthy[846] to have you come under my roof;

v. 7: therefore, I did not presume[847] to come to you. But[848] say a Word” (His authoritative Word in 4:36; 24:19 or in John 1:1, 14 and God’s Word in Genesis 1:3, 6, 9, 11, 14, 20, 22, 24, 26; 28, 29 or in Isaiah 55:10, 11), “and let my servant be healed[849].

v. 8: For I am a man (set) under authority (who) orders/commands soldiers (under) me

and I say to this (one): ‘Go’, and he goes;

and to another: ‘Come’, and he comes;

and to my servant: ‘Do this’, and he does it.”

v. 9: Jesus “admires”[850] the faith of the Gentile centurion so that this Roman officer is a “model of faith”[851] for “Israel”[852] according to Luke.

The Healing (v. 10)

At home of the faithful centurion in Capernaum, they “found the servant well[853]” “because of the faith of the centurion”[854]. In the Hebrew Bible, “God was impressed by the faith of Abraham to save other people. So, in the New Testament, Jesus is impressed by the faith of one man to exercise his power in favour of someone else”[855], because God the Creator and also His Son Jesus are there for everybody else.

2.2.18 The Widow’s Son at Nain (vv. 11–17)

Who: Jesus and His disciples, a widow and her son, the crowd;

Where: near the gate of Nain (vv. 11–12 a);

When: during His ministry in Galilee and Judea.

The Setting (vv. 11–12a)

After the healing in Capernaum (cf. vv. 1–10), Jesus and “His disciples” were “near[856] to the gate[857]” (v. 12a – cf. 15:25; 18:35; 19:29, 41; 24:28) of the Galilean city “Nain”[858] (v. 11a).

The “Diagnosis” (v. 12b–d)

“Two crowds converge. One is following Jesus, the other is following the dead[859] body[860] of a young man. One is following life, the other is following death”[861]. This dead boy was the “only”[862] (cf. 8:42; 9:38) son of a “widow”[863] so that “she was without any male agency” (cf. Exodus 22:20–21; Deuteronomy 10:18; 24:17–21; Zechariah 7:10) in “a patriarchal society”[864].

The Raising through Jesus (vv. 13–15)

v. 13: A second (cf. v. 12b) introductory statement “kaì ıdón” introduces the description of Jesus’ “com-passion”[865] for the widow who wept[866]/mourned for her dead son (cf. 8:52; 23:28). “His compassion overcomes the ritual uncleanness that would come from contact with the dead”[867] (cf. Numbers 19:11, 16).

v. 14: Then, Jesus, the “‘Lord’ (cf. v. 6) of the living and dead” (cf. 20:38; 24:5), “touched[868] the bier[869]” and said: “Young man[870], I say to you[871]” (cf. 5:24; 23:43), “w a k e/a r i s e  u p[872]” (cf. vv. 16, 22; 8:54; 9:22; 24:6, 34).

v. 15: After this, the “dead[873] man sat up[874] and began to speak” by His touching and Word. As in 1 Kings 17:23[875] or in 2 Kings 4:36, Jesus “gave him to his mother” like the prophet Elijah who gave the risen son to the widow of Zarephath. He changed her sadness into happiness (cf. Psalm 30:12–13).

The Reaction/Echo by the Crowd (vv. 16–17)

v. 16: The people had “fear”[876] (cf. 5:26; 8:37) and “glorified God”[877] (cf. 5:25–26; 13:13; 17:15; 18:43; 23:47) in the words: “A great prophet has a r i s e n among us” like Elijah (cf. Luke 9:8, 19) and “God has visited his people”.

v. 17: A summary notice concludes that this good news of His ministry spread everywhere – “the whole of Judea” (cf. 23:5 or 4:44; 5:17; 6:17) “and all the surrounding[878] region/country” (cf. 4:14, 37).

2.2.19 John the Baptist’s Question and Jesus’ Answer (vv. 18–23[879])

Who: Jesus, John the Baptist, two disciples of John the Baptist;

When: during His ministry in Galilee and Judea;

Where: ?

v. 18: According to Deuteronomy 17:6; 19:15, “two[880] disciples” of “John the Baptist”[881] (cf. Luke 5:33/Mark 2:18/Matthew 9:14; Luke 11:1 or Mark 6:29/Matthew 14:12 and John 1:35–40; 3:25) were “sent”[882] (vv. 6, 10) by John to Jesus, the “Lord” (vv. 6d, 13a, 19a) and became witnesses of His answer (cf. vv. 22–23)

vv. 19–20: of John’s question (cf. the same words – “expressis verbis”/word for word – in vv. 19b, 20c): “Are You the coming One, or shall we wait for[883] another?” (cf. 3:15–17).That is the returning divine messenger/messianic prophet Elijah in the sense of Malachi 3:1 or Psalm 118:26.

v. 21: Jesus answered John’s disciples, whose role it was to bear witness of their experiences with Jesus with their own eyes (cf. 21) and their ears (cf. vv. 22–23) in order to go back and “report” to John. During their presence/“hour”[884], Jesus “cured[885] many of diseases and plagues[886] and evil spirits[887]”/demons (cf. 8:2; 11:26) or their blindness[888], so states the summary notice (cf. 5:15; 6:18–19[889]).

v. 22: “Jesus’ deeds of mercy are done in fulfillment of God’s promises”[890] (cf. 4:18–19) which are listed as five healings and the preaching to the poor as allusions to Isaiah

29:18; 35:5; 42:7, 18: “blinds (men – plural – can) see[891]/receive sight” again (cf. v. 21b; 4:18; 18:35–43);

35:6: “the lames[892] (can) walk[893]” (cf. 5:17–26);

“lepers[894] are cleansed[895]” (cf. 5:12–16; 17:11–19);

29:18; 35:5; 42:18: “the deaf[896] (men – plural – can) hear[897]” (cf. 11:14–23);

26:19; Jesus Sirach 48:5: “the dead[898] (men – plural) are raised up” (cf. vv. 11–17; 8:40–42, 49–56; 20:27–40; 24:1–51);

Isaiah 61:1: “the poor[899] (men – plural) have/get good news[900]” (cf. 4:18 or 16:19–31).

“Jesus interprets his messianic mission in the prophetic terms of the Servant of the Lord”[901], the “new” Saviour and Redeemer, who healed/saved the sick/dead from the sickness/death/bad side of life, and brings them back to good health/wellbeing or resurrection/good side.

v. 23: Jesus concludes His answer with a remark/“beatitude” (cf. Matthew 5:1–11): “Blessed[902] is he who does not scandalize[903] at me” – His doing in word and action.

2.2.20 John’s Identity by Jesus: Who is John the Baptist? (vv. 24–35[904])

v. 24: A genetivus absolutus (note the genitive “Ioánnou” which is combined with the participle “apelthónton[905] dé” – “when John’s messengers had gone”) introduces His words about John’s identity to the people/crowd. He asked them: “What did you go out[906] into desert to see/behold[907]”, where John the Baptist is “at home” (cf. 1:80; 3:2–4). Jesus used an example/possibility in the form of a proverb: to go out and see “a reed[908] shaken[909] by the wind[910]”? (cf. 1 Kings 14:15).

v. 25: Again: “What did you go out to see/behold”? The second example is: to see “a man in fine dress” (cf. 9:29 or 12:27–28; Matthew 3:4a: “clothes”[911] of “camel’s hair”, “a leather belt around his waist”) like “in luxury ... king’s palaces[912]”?

v. 26: The third possible answer of the question “what did you go out to see” is: to see “a prophet”. Jesus said “YES”[913], John the Baptist is “more than a prophet” on earth, in the fulfilled sense of a precursor of Christ/Jesus, according to Exodus 23:20 and Malachi 3:1:

v. 27: “I send my messenger before/ahead Your face, who shall prepare[914] Your way before YOU” (note Exodus 23:20; Malachi 3:1 – cf. Mark 1:2 at the beginning of his Gospel).

v. 28: Jesus describes John the Baptist in the vv. 26–27 in a superlative way and He relativizes him in verse 28 immediately as follows: “the least in the ‘Kingdom of God is greater than” John the Baptist and emphasizes this with the introductory statement “I tell/say to you” (cf. vv. 9, 26).

vv. 29–30: An “analepsis or ‘flashback’ to 3:10–14”[915] concerning John’s baptism of the people including the “tax collectors”[916] (v. 29a or 3:12). The “Pharisees[917] and the lawyers[918]” (cf. His words in 11:42–52) ignored[919] “God’s will”[920]/plan (cf. Matthew 21:31–32) “for themselves” because they “not having been baptized[921]” by John.

v. 31: Jesus introduces a comparison[922] concerning their behaviour with a question (cf. 13:18, 20: “to what shall I compare …”):

v. 32: This Jewish “generation” in Jesus’ time is like “children sitting in the market place and calling to one another:

‘We piped[923] to you, and you did not dance[924];

we wailed[925], and you did not weep’” (cf. vv. 13, 38).

v. 33: The ascetic John the Baptist tried to suit everybody but they evaluated and denunciated him who “has a demon” (note 11:15, 18 or John 7:20; 8:48, 52; 10:20) because he did not eat “bread” nor drink “wine” (cf. Luke 1:15 or Matthew 3:4b–c);

v. 34: however, Jesus, the “Son of Man”[926], ate and drank – the result is: “Behold, a glutton[927] and drunkard[928] (cf. Deuteronomy 21:20), “a friend of tax collectors and sinners[929]” (cf. 5:27–31; 15:1–2). “Jesus is tired of the game […]. His own ministry and that of John complement each other, yet each is criticized for not doing what the other is doing”[930].

v. 35: The proverb concludes His eschatological[931] statement: “Yet wisdom is justified by all her children.”

2.2.21 The Unnamed Woman with the Ointment (vv. 36–50[932])

Who: Jesus, an unnamed woman, Simon the Pharisee and his guests;

Where: in the house of Simon the Pharisee;

When: during His ministry in Galilee and Judea.

The Setting (v. 36)

Jesus follows the invitation (cf. v. 39a) by “Simon” (v. 40a) the “Pharisee”[933] (cf. 11:37–38; 14:1) “to eat with him”. Jesus and the other guests were reclining[934] (at table) on a couch resting on the left elbow and using the right hand to take their food in the oriental way during a banquet[935] (cf. 9:14–15; 14:8; 24:30).

The Action of a Woman (vv. 37–38)

v.37: The Lucan typical phrase “kaì ıdoú” introduces the action of an unnamed “sinful” (cf. vv. 34, 39f) woman who came there as “an uninvited guest”[936]

v. 38: in order to wash “His feet”[937] (cf. Genesis 18:4; John 13:5) with her “tears”[938], “wiped[939] them with the hair[940] of her head” (cf. v. 44 or in John 12:3), “covered with kisses[941] His feet”, and “anointed[942] them with the ointment/oil[943]” of “alabaster”[944] (cf. Mark 14:3–5; Matthew 26:7, 9, 12 or John 12:3, 5)

The Dialogue between Jesus, Simon the Pharisee, the Woman … (vv. 39–50)

Simon’s Negative Thinking about Jesus and the Woman (v. 39)

Simon’s unspoken reaction of this anointing by the “sinful woman” (v. 39f: “She is a sinner[945]”) is that Jesus as “a prophet” (cf. John 1:21; 4:19; 6:14; 7:40; 9:17) should “know who and what sort of woman this is who is touching[946] Him” (cf. 8:44–47 and note the unspoken reaction of Simon’s guests in v. 49[947]).

Jesus’ Parable of the Creditor and Two Debtors (vv. 40–42)

v. 40: Jesus tells Simon the parable of

v. 41: “a certain creditor[948]” who “forgave”[949] (cf. Matthew 18:27) the “two debtors” (cf. 16:5–7) – “one owed 500[950] denarii[951] and the other 50” – 10 : 1.

v. 42: because both “could not pay back[952]”. Jesus asks Simon like a quiz: “Which of them will love[953] him more?”

Simon’s Answer (v. 43a–b) and Jesus’ Statement (v. 43c–47)

v. 43: Simon “supposed”[954]: “The one … to whom he forgave more.”; Jesus replied to him: “You have judged rightly[955].”

vv. 44–46: “In contrast to” the host Simon the Pharisee (cf. vv. 44c–d, 45a, 46a), the “sinful” woman “comes prepared to anoint Jesus”[956] (note the parallels between vv. 37c–38 and 44e–f, 45b, 46b).

v. 47: Jesus emphasizes (note “I tell/say to you” in singular in vv. 14, 47 and in 5:24; 12:59; 22:34 and in plural in vv. 9, 26, 28) that “her sins, which are many, are forgiven” because of her love – “she loved much”, however, for Simon, the forgiveness will be little because he “loves little”.

● Jesus’ Forgiveness for the Woman (vv. 48–50)

v. 48: Jesus said to her: “Your sins[957] are forgiven” (cf. vv. 47c, 48b, 49c or in 5:20–21, 23–24; Mark 2:5, 7, 9–10; Matthew 9:2, 5–6; John 20:23).

v. 49: According to Leviticus 24:15–16 and to Exodus 20:7: 22:27, these words were blasphemous for the ears of Jewish people, because only God can forgive sins (cf. Luke 5:21). Forgiveness of sins is exclusively limited to God (cf. Exodus 34:6–7; Isaiah 43:25; 44:22). In case of blasphemy, the Jewish leaders would punish the “guilty” by stoning in order to prevent pseudo-prophets. Therefore, the guests “began to say among themselves: ‘Who is this, who even forgives sins’?”

v. 50: As in 8:48; 17:19, 18:42, Jesus concludes the dialogue with His establishment: “Your faith has saved[958] you”. Then, His order: “Go in peace” (cf. 8:48; Acts 16:36 or Luke 1:79).

The message of this story is God’s mercy/“love for sinners’ and Jesus’ “generosity of the forgiven sinner” as well as the “presentation of religious self-righteousness”[959]. That is His “vision of love and forgiveness.”[960]

Chapter 8

As a climax[961], the public ministry of Jesus as teacher/rabbi/preacher and healer/exorcist is going on from Galilee to Jewish people in the whole area of Palestine/Israel (Galilee and Judea – cf. 5:1–7:50), first alone (cf. 4:14–44), then together with His called disciples. Then, He goes with the male and female disciples over both sides of the Lake of Galilee/Tiberias in the Jewish/ Galilean and Gentile area of Decapolis (cf. 8:1–9:50[962]). In these two chapters, the question of His identity is in the centre (cf. 8:25; 9:9, 18, 20). His disciples including the Galilean women witness that Jesus was a powerful teacher/preacher (cf. 8:4–18) in word and was also powerful in actions (cf. vv. 22–56: vv. 26–39, 43–48, 40–42, 49–56) through His word during His journey through the towns and villages of Decapolis (cf. vv. 26–37) and Galilee (cf. vv. 1–3, 40–56).

Commentary

2.2.22 The Summary Notice[963] of Jesus’ Male and Female Disciples (vv. 1–3[964])

v. 1: Luke introduces the new section of Jesus’ public ministry in word and deed over the Galilean region with the summary notice of His “preaching/proclaiming[965] of the ‘Kingdom of God’[966]” (cf. 4:43–44; 9:2, 11; 10:9; 16:16; 19:11) in “cities[967] and villages[968]” (cf. 13:22). This summary passage tells that two groups “were with Him”[969] (cf. vv. 38, 51) on the “way”: The male group of “Jesus’ traveling band”[970] around the spokesman of the “Twelve” (Simon) Peter[971] (cf. particular in 6:14; 8:51; 9:20, 28, 33–34a; 24:12)

v. 2: and a female group (cf. 23:49, 55–56; 24:1–11, 22–24 [, 33[972]]; Acts 1:14[, 21–22]) with “Mary Magdalene”[973] from the small Galilean settlement of Magdala, “from whom seven demons” (cf. Mark 16:9) “had gone out” (cf. vv. 33, 35, 38; 11:14–15, 18–20, 24; 13:32) with Jesus’ help. This exorcism “is visible proof of the power of God’s kingdom in Jesus.”[974] It was also “scandalous” in Jesus’ time that “women comprise the second element of the band”[975].

v. 3: In the list of the Galilean women are named “Joanna, the wife of Chuza” (cf. 24:10), a manager of “Herod’” Antipas, and “Susanna”. These three and “many others”[976] were “sponsoring/providing for”[977] Jesus and His disciples out of their means[978]. These “women are witnesses of what Jesus had done in Galilee, on the road to Jerusalem, and in Jerusalem” and “they preach the gospel meaning of what they have witnessed (24:7–10) and receive the promised holy Spirit (Acts 1–2).”[979]

2.2.23 Parables about God’s Kingdom (vv. 4–18)

The Setting as a Summary[980] (v. 4)

Who: Jesus, the crowd (v. 4), the “twelve” disciples (vv. 1, 9);

Where: on the way in Galilean towns and villages (v. 1).

A double genetivus absolutus (“óchlou polloũ” [genitive] “sunıóntos[981] dé” [participle] – “when a great crowd is/came together” in v. 4a and “epıporeuoménon prós” [participle]/“auto” [subject] – “and came to Him”) introduces the gathering of a “great crowd”[982] with Jesus (cf. 4:14–15, 42–44; 5:1, 15, 17; 6:17–7:1.11.24–35; 8:1). He tells them the “parable”[983] of the Sower.

The Parable of the Sower (vv. 5–8b[984]) and the Saying about “Listening” (v. 8c)

Jesus uses the example of a sower going out to sow seeds on different types of soil (vv. 5–8b). After His disciples’ question about its meaning (cf. v. 9), He links the parable to “the Word/Kingdom of God” (vv. 11–15). This parable describes four kinds of “ground” on which the “seed”[985] (v. 5a) “fell”[986] (cf. vv. 5c, 6a, 7a, 8a), in the form of a passage from a poor quality/substandard to the best/finest soil from the eschatological point of view. There are three cases[987] which illustrate the wasted seeds in vv. 5–7, and one case of the “good”, fruitful “seed” in v. 8a–b:

The Parable of the Sower (vv. 5–8)

The Consequences

Cf.: “the seed … some fell” (vv. 5c, 6a, 7a, 8a[1])

v. 5c: the edge of “the path”

v. 5d: “was trodden under foot” and

v. 5e: “the birds[2] of the Heaven ate it up[3]”

v. 6a: “on the rock”[4]

v. 6b: “it grew up[5], it withered away[6] because of no moisture[7]”

ƒ v. 7a: “among thorns[8]”

v. 7b: “thorns grew with[9] it and choked[10]” the seeds

v. 8a: “in good soil”

v. 8b: “grew (up)”, “give fruit hundredfold[11]”

[1] Cf. ibid.

[2] Note the term “peteınón” in the parables/comparisons in Luke 9:58; 12:24; 13:19.

[3] Cf. the verbum compositum “kat-esthío” in 15:30; 20:47. Note the verba composita with prefix “kata”: “kata-patéo” in v. 5d or in 12:1, “kat-esthío” in v.5e and “kata-pípto” in v. 6a.

[4] Cf. the noun “pétra” in vv. 6, 13 and in 6:48.

[5] Cf. the verb “phúo(maı)” in vv. 6b, 8b and Hebrews 12:15.

[6] Note the verb “xeraíno” in Mark 3:1; 4:6; 5:29; 9:18; 11:20–21; Matthew 13:6; 21:19–20.

[7] The term “ıkmás” is Hapax legomenon of the New Testament.

[8] The term “ákantha” in vv. 7, 14 can be found in Luke 6:44; Mark 4:7, 18; Matthew 7:16; 13:7, 22; 27:29; John 19:2.

[9] The verbum compositum “sum-phúo(maı)” in v. 7b is Hapax legomenon of the New Testament and has the same root as the verbum simplex “phúo(maı)” in vv. 6b, 8b.

[10] Cf. the verbum compositum “apo-pnígo” in vv. 7b and 33d. Note also the verbum compositum “sum-pnígo” in vv. 14, 42.

[11] Mark 4:8c/20d says: “30-, 60-, 100-fold”, Matthew says in 13:8: “hundred-, 60-, 30-fold”. Luke 8:8 only writes “hundredfold”.

v. 8c: The invitation of Jesus to the Jewish audience, which is provided in the form of an aphorism, to “hear”[999]/listen with their sense organ, the “ear”, concludes the parable of the sower (vv. 5–8b), and opens the discussion about the reception of God’s/Jesus’ “Word” (cf. vv. 9–10).

The Reason for Speaking in Parables (vv. 9–10[1000])

v. 9: The disciples “asked” Him about the meaning of this “parable” (cf. v. 4).

v. 10: Jesus explained to His disciples the purpose of this parable and the meaning of the parable of the sower in vv. 11–15.

His disciples’ asking leads them to the “gift of understanding” – to comprehend Jesus’ critical view of the lack of understanding of the Jewish crowd (cf. v. 10d–g) which is not only an intellectual understanding of the Good News. First, it needs the good will of the receiver of God’s “Word” and signs. With the quotation of the prophet Isaiah 6:9–10, Jesus explains that if eyes, ears (and hearts) are closed, then it is not possible to “see”[1001], to “hear” (cf. v. 8c), and to understand His teaching/preaching about God’s “Kingdom” (cf. v. 1 or 9:2) and His goodness. In other words: “Seeing” does not always mean “perceiving”, and “hearing” is not always “understanding”.

His Interpretation of this Parable (vv. 11–15[1002])

Jesus, like a story-teller, explains the parable of the sower as if He was presenting various terms of an equation (x = y; metaphor = fact: vv. 5/12a = v. 12b–c, vv. 6/13a = vv.13b–f, vv. 7, 14a = vv. 14b–e, and v. 8/15a = v. 15b–c) as follows:

The Parable of the Sower (vv. 4–8)

The Interpretation of this Parable by Jesus

“the seed” (v. 5b) –

“some/other fell … ” in vv. 5c, 6a, 7a, 8a

“some people/others … hear the word[12]” “of God” (v. 11b)

in vv. 12b, 13b, 14b, 15b

vv. 5/12a: “along the path” =

v. 12c: “diabolos/devil comes and takes away”

‚ vv. 6/13a: “on the rock” =

v. 13e: “in time of temptation fall away”

ƒ vv. 7/14a: “among the thorns” =

v. 14c: “are choked by the anxieties and riches and pleasures of life … their fruit does not mature[13]”

„ vv. 8/15a: “in the good soil” =

v. 19c: “in an honest and good heart … bring forth fruit with patience”

[12] The noun “lógos” (= here: [God’s] Word – cf. v. 11b) is combined with the verb “akoúo” (= to hear/listen) in vv.12c, 13b, 15c, 21b.

[13] The verb “telesphoréo” is Hapax legomenon of the New Testament.

1. vv. 5/12: It is possible that the sower is Jesus and/or all preachers and teachers of the “Word of God” (v. 11b or 5:1) and His “Kingdom” (v. 10) on His behalf, then and now. The “seed” is “God’s Word” (cf. 8:21; 11:28 or Isaiah 55:10–11). Verse 5 describes the first of three worst case scenarios: some “seed” “fell along the path”, meaning that God’s “Word”/the “Good News” has no chance to spread further because “devil” (in Greek “dıábolos” in v. 12c – cf. Luke 4:2–3, 5–6, 13) eliminates it directly – it “was trodden under foot” (v. 5d) – or a “bird” (v. 5e). In this way, the result is an immediate (in the dimension of time) and total (quantifiable) refusal to accept God’s “Word” – zero per cent. Therefore, “they may not believe and be saved”, so Luke.

In the next two examples, the seeds will – sooner or later – have the same result: no “fruit”[1005]/harvest. Those people who receive the “Word” in those examples are in (the company of) Christ for some time, but afterwards, they fall away. The two main reasons for not persevering are the following:

2. vv. 6/13: People, who “believe for a while” (v. 13d), are like a “rock” (vv. 6a, 13a); they are enthusiastic but unstable and quickly “fall away”[1006]. In the moment of “time of temptation”[1007] such people easily get confused/in doubt/discouraged, and thus, they “fall” and quickly run/turn “away”. They deny His “Word” like Simon Peter in Luke 22:31–34, 54–62.

3. vv. 7/14: The seed that “fell among thorns” (vv. 7a, 14a) is the “Word” that is given to people who are caught in worldly “anxieties”[1008] (cf. 21:34), “riches”[1009] and “pleasures of life”/pleasure principle/hedonism[1010] – as a (self-) deception – because earthly possessions in the sense of Matthew 6:19–24, 25–34 “choke” (cf. vv. 7b [“apo-pnígo”], 14c [“sum-pnígo”],) the “Word”, making it fruitless.

4. vv. 8/15: However, the best outcome is when the Good News of God’s “Word” “falls into good soil”. This “good soil” is made up of people with “an honest and good heart” (cf. v. 12b: “the devil … takes the Word away from their hearts”) who listen to, hear, understand, accept, and apply the “‘Word’ of God”. They can keep on “bearing fruit” in good works. In this way, the seed of true disciples of Jesus is completely fruitful – up to 100 per cent (cf. v. 8b) – and at the same time a success for the sower. “To bring fruit” is a term that Jesus and/or the Early Church used to refer to a productive/ meaningful life and to those following Him unconditionally.

Some Sayings by Jesus (vv. 16–18[1011])

The short saying/parable (vv. 16–18) about the lamp (vv. 16–17) concludes the parables of the sower (vv. 4–8) and its interpretation (vv. 11–15).

v. 16: The saying/parable uses the example of a “lamp”[1012], making a correction[1013] (“oudeís … allá”) in the sense of a loaded question: “No one after lighting a lamp covers it with a vessel or puts it under a bed”, but puts it on a “lamp-stand”[1014]. The answer is clear, “a lamp” has to be put on “a lamp-stand” in order to “see the light[1015]” and to give light and it should not be put “under a bed” – it will burn the bed and the whole house. This comparison takes into account the context of the time of Jesus: A Palestinian house with one room only had one small window, so that in the house it was very dark. Therefore, the inhabitants needed a lamp filled with (olive) oil to give light indoors (cf. Luke 15:8 or Matthew 5:15[1016]).

v. 17: In this context of a lamp that should not be “hidden”[1017], the following section is expressed by: “For not(hing) is hid, that will not be visible, nor anything secret”, except to be brought to light – in other words: It should not be hidden away and it should be visible.

v. 18: As in v. 8c, Jesus repeats His advice and He predicts that “whoever has, to him will more be given” – and whoever “has not, even what he thinks that he has will be taken” away (cf. Luke 19:24, 26/Matthew 25:28–29).

2.2.24 His True Kindred (vv. 19–21[1018])

v. 19: “His mother and ‘His brothers’” (cf. vv. 20b [“your”], 21b [“my”]), came to Him. They “stood”/waited “outside” (cf. v. 20b), but they “could not reach[1019] Him because of the crowd”.

v. 20: Therefore, someone “informed”[1020] Him that “your mother and your brothers were standing outside, desiring to see you”.

v. 21: He replied to them: “My mother and my brothers are those who (hear and do) the Word of God ( )”[1021] (cf. v. 11b and Luke 5:1; 11:28). It is not the biological, physical, family relationship of His close relatives, but rather a more spiritual relationship to God/to Him. These are, like relatives, insiders or a new family gathered around Jesus/“familia dei”[1022], who follow in God’s criteria and Jesus’ steps in word and deed/action[1023].

2.2.25 His Calming of the Storm (vv. 22–25[1024])

The Setting (vv. 22–23a)

When: “one day” (v. 22a);

Where: Sea of Galilee (vv. 22, 26);

Who: Jesus, His disciples – the wind and the waves.

v. 22: Jesus wanted to “go across to the other side” of the “Sea of Galilee” by “boat”[1025], which was the Gentile territory of the Decapolis, where Jesus’ next “miracle” took place in the land of the Gerasenes (cf. vv. 26–39). Therefore, Jesus and His disciples were on board and sailed.

The Crisis of His Disciples (v. 23a–d)

After a genetivus absolutus (“autõn” [genitive] “pleónton dé” [participle] – “as they sailed”) follows the information that Jesus “fell asleep”[1026] (cf. Jonah 1: 5–6 or cf. Psalms 23:2–4; 91:1–16). He was (very) tired and needed some rest after His parable preaching – after His action in words follows a rest/time-out/contemplation for Himself – so He relaxes for the mission in the Gentile territory of the Decapolis.

Just at this moment, “a storm of wind came down[1027] on the ‘Lake” (cf. vv. 22d, 23b, 33 or 5:1–2) of Tiberias’ or “Sea of Galilee”, which is about 220 (= 680 feet) metres below sea level and is surrounded by hills. Frequently, sudden “winds” (cf. vv. 23b, 24c, 25e or 7:24) blow across the land, intensify as they approach the sea, often causing violent and unexpected storms. The disciples, seasoned and professional fishermen, had spent their lives fishing in this huge lake. The boat and the sea had been the work-place of several of His other disciples, but during this powerful storm/squall they panicked because “they were filled with[1028] water and were in danger[1029]”.

Jesus Solves the Crisis (v. 24)

In dramatic contrast to the sleeping Jesus, the scared disciples, who are afraid of drowning in the lake, “woke” their rabbi “up”[1030] with the words: “Master[1031], Master, we are destroyed[1032]!”

He demonstrates His complete confidence in God (cf. Psalm 4:9; Proverbs 3:24–26): He “rebukes[1033] the wind and the waves[1034]” and the storm was calm. Jesus restores calmness/peacefulness for the nature and the disciples. A happy end, it is wonderful that the crisis is ended – all’s well that ends well! His ability to control the lake/sea is a demonstration of His divine power because God alone can rule the lake/sea (cf. Psalms 74:13–14; 89:9–12). But Jesus is also the divine ruler of nature, the one who can bring order to the chaos that causes turmoil and endangers life, the one who remains steadfast in His care for His followers. In this way, Jesus acts as God (cf. Psalm 107:23–32) because He is the “Son of God” (cf. Luke 4:22; 9:35).

The Echo of His Disciples (v. 25)

He reproaches His disciples with the question: “Where is your faith”? Did they lack faith in God or in Jesus? This story does not end with the usual acclamation of praise, but with a question about His identity: “Who[1035] is this (man) that he orders[1036] even the winds and water, and they obey Him”? The reaction of the disciples, who were “afraid”[1037] (cf. 5:10; 9:45; 12:4–7, 32) and “marveling”[1038] (cf. 24:41), is an implicit confession of Jesus’ divinity which is predicted by God in the Hebrew Bible, the “Old Testament” (cf., for example, Psalms 89:8–9; 107:25–29).

2.2.26 The Gerasene Demoniac (vv. 26–39[1039])

The Setting (vv. 26–27a)

Who: Jesus, the disciples, the man with an unclean spirit, “a legion of demons”, the swineherds, the people of the town in the area of Gerasa, (His disciples in v. 31);

Where: “the country of the Gerasenes” (v. 1);

When: after the calming of the storm (in vv. 22–25).

Jesus and His disciples “arrived[1040] at the country of the Gerasenes”[1041] (cf. v. 37) on “the other side of the lake”[1042] (Mark 4:35b) of “Galilee” (v. 26b) – a largely Gentile territory around the town of Gerasa in the so-called Decapolis (= 10 cities) by boat (cf. vv. 22, 37), which is 55 kilometres to the south-east of the “Lake”/“Sea of Galilee”.

The Diagnosis (v. 27)

There Jesus “met”[1043] immediately a “man from the city” who had “demons”[1044] (cf. vv. 30, 33, 38), who “neither wore clothes nor stayed/lived in a house but among the tombs[1045]” – note the correction[1046] with “not … but” – outside the city. The Evangelist provides details in order to explain the specific situation of the possessed man who lived “in the tombs” – the place of uncleanness (cf. Isaiah 65:4) – because of his sickness.

Request by the Possessed Man to Be Cured: Dialogue with Jesus (vv. 28–31)

v. 28: “When he saw Jesus …, he knelt[1047]/fell” on his knees/at his feet as an act of respect and worship. And he “said” at the top of his “voice”[1048]: “What (is between) me and you” (cf. Mark 1:24; 5:7; 8:29; John 2:4 – note Isaiah 65:5) – in other words: “What do you want with me”? The question mark underlines that the pagan/Gentile man with the unclean spirit has no respect for, and no relationship with, “Jesus, Son of the Most High[1049] God[1050]” (cf. here the formula of confession and His true identity – cf. Luke 4:34, 41 or Mark 3:11). This is followed by a defensive demand: In the name of (“Son of) God”, do “not test/torture/torment me[1051]”

v. 29: because Jesus had given the order: “Come out[1052] of this man, unclean spirit[1053]”. Luke describes the demon who seized the man. Therefore, the possessed man was “bound[1054] with chains[1055] and fetters[1056]” (cf. Mark 5:4a, c) “and kept under guard[1057], but he broke/ smashed[1058] the bonds[1059] and was driven by the demon into the desert.”

v. 30: Then Jesus asks him about his name – “what is your name”? – because the knowledge of the name breaks the power of the demon/s. The answer (of the man/demons) was: “Legion”[1060], because “many”/a large number of “demons entered” the possessed man.

v. 31: Therefore, “he begged Him”[1061] (cf. vv. 32b, 41) in the form of the formula of concession “not to order/command to depart into the abyss[1062]” (part 1).

His Exorcism by Word (vv. 32–33)

v. 32: Luke mentions that “a great herd” (vv. 32a, 33c) “of pigs”[1063] (vv. 32a, 33b) “was feeding[1064] on the mountain-side”. According to Leviticus 11:7–8, pigs could only be in a non-Jewish area, because they were unclean animals in the eyes of Jews. In this way, the Evangelist increases the climax of the exorcism by Jesus in the territory of Gentiles.

The demons wanted to test Jesus and “begged Him” (v. 31a) to “let them come/go/enter[1065] into these (pigs)”. Jesus gave them leave

v. 33: and “the demons came OUT of the man and came/went/entered INTO the pigs”. After His permission[1066], the demons “came/entered into” the “herd” which “charged down the cliff[1067] into the lake and were drowned” (cf. v. 7b). The man was cured, but the herd of pigs were destroyed – the source of income of the swineherds.

Different Reactions (vv. 34–39)

The Herdsmen, the People, the Witnesses (vv. 34–37)

v. 34: After this exorcism, the “(herdsmen) saw ( ) what happened, fled/ran off”[1068] and “reported/told” (cf. vv. 20, 36, 47) this story to the people “in the town[1069] and on the farms[1070]/in the country” about His action.

v. 35: The people of this town came to “see” it and to form their own opinion about this “unbelievable event”. They were “afraid” (cf. vv. 25, 35, 50) of His power because they “found the demoniac”[1071] man peacefully “sitting (there) … at the feet of Jesus”, properly dressed[1072] and in his full senses/right mind[1073]. He was a new person.

v. 36: Like the herdsmen, other “witnesses” “reported/told” (cf. v. 34) to the people of the town “how” – “põs” – the “demon-possessed man” was “saved”/healed.

v. 37: Therefore, Jesus is asked by the very fearful[1074] Gerasenes “to go back/leave/depart[1075] from them.” So, Jesus “returned”[1076] by “boat” (cf. v. 22) to Galilee (cf. v. 40).

● The Reaction of the Cured Pagan Man (vv. 38–39)

v. 38: Before the “saved”/cured man “begged”[1077] (v. 28f) Jesus to “be/stay with Him” (cf. vv. 1, 51) like His Galilean disciples, but Jesus would “not” let “him” become His disciple because of his status as a non-Jew. So He sent this Gentile away/“at home” (v. 39a) and gave him the order – note the two imperatives:

v. 39: “‘Return to your home” (to his family) “‘and tell/declare (them) how much God has done (for) you” (cf. the parallelism in v. 39e) in His “mercy” (cf. 17:13; 18:38–39). In this way, the Gerasene man would become a messenger of the “Good News” for his pagan family at home who should reintegrate him into their family and his society “of the Gerasenes” (v. 26). The Evangelist tells that this man spread his story of the exorcism not only with his family, but he proceeded to “proclaim[1078]” about “how much Jesus had done” for “him” (cf. v. 39b) there in the Decapolis (literally: “Ten Cities”: Damascus, Canatha, Dion/Capitolias, Hippos/Hippus, Raphana, Gadara, Scythopolis, Pella, Gerasa, Philadelphia[1079] – cf. Mark 7:31; Matthew 4:25) in north-Transjordan with their own Greek gods and temples. In this doing, Jesus is the Saviour, healer and exorcist for all peoples – Jews and non-Jews/Gentiles.

2.2.27 Jaïrus’ Daughter and the Woman with a Hemorrhage (vv. 40–56[1080])

The Setting of the Story about Jaïrus’ Daughter (vv. 40–41) – Part 1

Who: Jesus, Jaïrus, the head of the synagogue, his (little) daughter, a large crowd, His disciples (v. 31);

Where: in Galilee;

When: ?

v. 40: After Jesus’ return (cf. vv. 37d, 40a) to Galilee by boat, Luke introduces a new scene in Galilee. The people of Gerasa begged Jesus to go back (cf. v. 37); however, a Galilean crowd “waited for[1081] Him” and “welcomed[1082] Him”.

v. 41: A Lucan introductory statement “kaì ıdou” opens that “Jaïrus”[1083] (cf. Mark 5:22), an elected local “head of the synagogue”[1084], came to Jesus, “fell[1085] at” His “feet” (cf. 17:16 or Acts 5:10; 10:25) and “begged/invited Him” (cf. v. 31a) for help “to come to his house”

Diagnosis of Jaïrus’ Daughter (v. 42a–b)

because of his “only”[1086] (cf. 7:12; 9:38) “twelve-year-old (daughter[1087])” who was “dying”[1088] (vv. 52–53).

The Setting for the Bleeding Woman (v. 42c–d)

Who: Jesus, the crowd, a bleeding woman; His disciples;

Where: on the way to the house of Jaïrus;

When: ?

On the way to the house of Jaïrus, the people were crowding around[1089] Jesus. That is the starting point of the healing story (vv. 43–48)

The Diagnosis of the Bleeding Woman (v. 43)

of a “woman” who suffered from a “flow of blood[1090]”/bleeding/ haemorrhage” (cf. v. 44c) – for “twelve years” (cf. vv. 42a, 43a). The Evangelist emphasizes her extreme case by specifying that various “doctors” had “not” been able to “heal[1091]” (cf. v. 2) her. As in Tobit 2:10, doctors were not only unable to provide relief, but even seemed to make matters worse. According to Leviticus 15:19, 25–27, she was also ritually unclean and therefore isolated in Jewish society.

Her Healing by Simple Contact with His Garment (v. 44)

Luke tells that this woman came up behind Jesus (cf. v. 24a) and “touched”[1092] (cf. vv. 44–47 or 6:19; 7:39) “the fringe of His garment”, which had tassels (cf. Numbers 15:38–40). “Immediately”[1093], “her flow of blood” (cf. v. 43a) “ceased”.

According to the Jewish rules of uncleanness, Jesus also became unclean when she touched His clothes.

Reactions of Jesus, His Disciples, and the Cured Woman (vv. 45–48)

v. 45: Jesus realized this at the same time of her healing and asked: “Who touched me?” Peter answered Him: “Master” (cf. v. 24), “the people surround” (cf. v. 37) “you and are pressing upon[1094] you.” This statement emphasizes the difficulty of finding an answer.

v. 46: But Jesus said: “Someone touched me; for I perceive that power[1095] has gone forth from me” (cf. 5:17).

v. 47: The woman “came trembling”[1096], falling down before Him[1097] declared in presence of all the people” in public

1st: “Why she had touched Him”, and 2nd: “How she had been immediately” (cf. vv. 44, 55) “healed”[1098].

v. 48: Jesus is full of understanding, and like a (careful) father in a good relationship to his “daughter”[1099] (cf. vv. 42, 49) He says to her that her “faith has saved/healed her” (cf. 7:50; 17:19; 18:42). She is a model of daring faith. His “farewell formula” “Go in peace!” is accompanied with the promise of a permanent cure: “Be well” and be free of your complaint.

Return to the Story of Jaïrus’ Daughter (v. 49a–b) – Part 2

Who: Jesus, Jaïrus, his daughter, some people, His disciples Peter, James, and John, the mourning women;

Where: in Jaïrus’ house.

As in vv. 4, a “genetivus absolutus” (note the personal pronoun “autoũ” in the genitive case combined with the participle “laloũntos” – “while He was still speaking”) introduces the conclusion of the story of the daughter of Jaïrus (cf. vv. 49–56): Someone of Jaïrus’ staff arrived and informed him that

The Diagnosis (v. 49c)

v. 49c: “his daughter is dead” (cf. vv. 42, 52–53) and “said”: “Do not trouble[1100] the Teacher[1101] anymore.”

Jesus’ Doing (vv. 50–53)

v. 50: Jesus overheard them and gave the Jewish “ruler of the synagogue” (cf. vv. 41c, 49b) the following exhortation (using two imperatives): “Do not be afraid[1102], only believe[1103]” (cf. vv. 12 – v 13) “and she shall be saved[1104]/well!”

v. 51: Then in the house of Jaïrus, Jesus allowed no one to “enter[1105] with Him” (cf. v. 1) except three disciples of the “Twelve” – the spokesman “Peter” and the two sons of Zebedee[1106], James and John[1107]” as an “inner circle” of the “Twelve” as well as the parents of the dead daughter – her “father” Jaïrus and his wife/her “mother”.

v. 52: “All” in the house there “were weeping[1108] and (be-) wailing[1109] her”. The Jewish understanding at the time of Jesus was that the soul of a dead person remained in the body for three days. After four days (cf. John 11:17, 39), it was absolutely sure that the person was dead, so that both coma and the possibility of reanimation were excluded.

Jesus told the mourners – note the correction[1110] (“not … but”): “Do not cry/weep, (because she) is not dead but sleeping/is asleep[1111]”. There is a difference between death and sleep, between the mourners and Jesus. Sleep in the figurative sense of John 11:11–13 or 1 Thessalonians 5:10 is followed by the blossoming up of nature after the “winter sleep” in spring. Therefore, it is neither a metaphor for death nor a “euphemism for death”[1112].

v. 53: The people’s reaction to His statement was to ridicule[1113] Him, “knowing that she was dead”.

The Raising of the Daughter of Jaïrus through Jesus (v. 54)

Jesus takes her “hand” and commands – making an imperative: “Child[1114], get up/arise[1115]”!

Description of the Raising (v. 55)

According to Luke 7:14–15 (by word and touching) or John 11:43 (by calling), “immediately” (cf. vv. 44, 47), the young woman “got up”[1116]. Jesus tells them to “give her something to eat” as the confirmation of her return to (physical) life. In other words: Jesus raised the daughter of Jaïrus from her deathbed to life or “a hearty appetite is a sign of restoration to health.”[1117]

Reaction of the Parents and Jesus’ Order (v. 56)

The “parents”[1118] of their only daughter, who was dead and alive, were “amazed”[1119]. In the same way as in Luke 24:41–43 and John 21:5, 13, He gave them the strict order[1120] (cf. v. 29) “to tell nobody what had happened” (cf. 5:14; 9:21), which contrasts to what Jesus asked the cured pagan Gerasene man to do (note v. 39).

Chapter 8 of Luke’s Gospel tells of Jesus’ “power” (v. 46) as an exorcist (cf. vv. 26–39) and Saviour/healer (cf. vv. 43–48, 40–42, 49–56). His power, which He exercised on both the Gentile (cf. vv. 26–39) and Jewish sides of the Lake/Sea of Galilee (cf. vv. 40–56), is greater than that of demons, (medical) doctors or death. The three stories (vv. 26–39; 43–48, 40–42, 49–56) tell us that He “saved” a possessed pagan man and two women, all of whom were in apparently hopeless situations: a Gentile possessed by demons (cf. vv. 27–33), a Jewish woman, who had been suffering from bleeding for twelve years (cf. vv. 43–44) without any result from doctors, and a twelve-year-old young woman/girl, daughter of a head of the synagogue, who had just died (vv. 42c, 49–52). The foundation for Jesus’ successful works were trust in Him, i.e. the daring “faith” (v. 46) of the woman, obedience to His order “to believe” (v. 50) by Jaïrus and his wife, and the involuntary creed from the demoniac (cf. v. 29). In this way, Jesus as “God’s instrument” is the giver of new life to a pagan man and two Jewish women, through which they have a new chance after their physical, emotional, and social isolation and death. The cured Gentile was encouraged to speak about the Lord’s exorcism in Gerasene territory (v. 39), yet Jaïrus, the Jewish synagogue ruler, and his wife were strictly forbidden to talk about the raising of their daughter (cf. v. 56).

Chapter 9

The question concerning the identity of Jesus (cf. 8:25; 9:7, 18, 20) is answered in 9:20 by Peter (Jesus is the “Christ of God”), by Himself (vv. 22, 26: “Son of Man”), and through God (v. 35 in the sense of “Son of God” – cf. 3:22[1121]). Two passages of direct speech – the first one of Peter (cf. vv. 33c–f) and second one of God (cf. v. 35b–c) – are put in the centre. Between His sending out of the “Twelve” (cf. vv. 1–6; 10:1–16) and the identity of Jesus by Herod (cf. 9:7–9) as well as their return (cf. v. 10a; 10:17–20), Jesus foretold His own end in the first (9:22) of three predictions (cf. vv. 43b–45 and 18:31–34)[1122] as a pre-view of His coming as “the Christ”, “Son of Man”, and as “Son” of God because He knew the plot of the religious Jewish leaders of the Sanhedrin “in Jerusalem” to “kill Him” (cf. v. 22; 22:1–2). Three sayings on the cost and reward of discipleship (9:23–27) follow the first prediction. The saying about taking up the cross in vv. 23–24 is the first of three instructions for His disciples (vv. 25–27).

The transfiguration ([eschatological] vision) of (the human “Son of Man”) Jesus (vv. 29–33) and His proclamation/ confirmation (audition) as the “Son of God” by God (vv. 34–36a) between two predictions of His passion (cf. vv. 22, 43b–45) in Jerusalem (cf. 9:51, 53; 13:22; 17:11; 18:31; 19:11, 28) and His Resurrection (24:13, 18, 33, 47) as well as His Ascension (vv. 51–53) is a Christological “highlight” which is in the compositional and theological centre of the Gospel according to Luke (and Mark).

The comment of the Evangelist about the decision of Jesus to go to Jerusalem (cf. v. 51) introduces the part of His teaching during the journey from Galilee to Jerusalem (cf. 9:51–19:28) in three parts (cf. 9:51–13:21; v. 22–17:10; v. 11–19:28[1123]) in the context of His public ministry (3:21–19:48/21:38[1124]) in the form of an introductory unit for the mission of His disciples (9:52–62; 10:1–37[1125]) which is framed by the Samaritan question (9:52–56). During His historical journey, the Samaritans had rejected Jesus (vv. 52–53) and were not to be condemned (vv. 54–56). The Evangelist explains what it means to follow Jesus with the help of negative examples of three men (cf. vv. 57–58, 59–60, 61–62).

Commentary

2.2.28 The Commission of “the Twelve” (vv. 1–6[1126])

Who: Jesus, “the Twelve”;

Where: in Galilee;

When: ?

Commission with Authority (vv. 1–2)

v. 1: The sending of “the Twelve”[1127] (disciples) by Jesus marks a new phase in His Galilean ministry, in which He shares with them His “power/authority”[1128] (cf. 3:15) to cast out/exorcize “all demons”[1129] (cf. vv. 42, 49), and “heal”[1130] (cf. v. 6c or 10:9) as well as

v. 2: to “preach”[1131]/proclaim (cf. v. 6b or 24:47) the Good News of the “Kingdom of God”. Therefore, Jesus “calls”[1132] His apostles “together” (v. 1a) and “sends out”[1133] them (vv. 2a, 52 or 10:1, 3) as His co-workers (cf. 6:12–16), in the Jewish tradition of the twelve tribes (cf. 22:30).

Because of Jesus’ experience as what could be described as a traveling missionary, He “sends out” “the Twelve” with special instructions and powers, without extensive preparation but with full trust in God’s power and care.

Jesus’ Instructions to the Twelve (vv. 3–5)

v. 3: According to Luke, “the Twelve” were instructed to take nothing along with them: no staff, nor bag, nor bread, nor money (cf. 22:36) and do not have a second tunic. Only one item of “essential equipment” was considered sufficient for their missionary journey: a tunic (obviously in order to cover the body).

v. 4: His second instruction concerns hospitality (cf. 10:5–8). As guests in a house, they can “stay”[1134] temporarily – for a definite/limited period and not settling down in a house – in the same place/town until they leave the district (note the two verba composita “eis-erchomai eıs”[1135] in v. 4a [come in/enter] and “ex-erchomai”[1136] in vv. 4c, 5b, 6a [come out/go away]). Why? They have to be flexible, dynamic, energetic, mobile, open, and sensitive towards all people and pastoral situations. That is His vision and mission for His disciples in the 1st century and also today!?

v. 5: However, if they are not welcome, they should go away and not waste time and energy for nothing. The proverb “shake the dust[1137] off your feet” (cf. 10:11) is a symbolic way of saying “to leave the town”. The action had the aim of provoking thought among the local people.

Common Note (v. 6)

They did “in the name of Jesus, a name of power and authority”[1138] what He ordered them as their tasks and “went through the villages”, i.e.:

First: to preach (cf. v. 2a)/bring/proclaim the “Good News”/gospel to the people;

second: to “heal” (cf. v. 1d) them “everywhere”[1139] “as sign of the messianic age that the time of fulfillment is present. It is the principal sign of the arrival of the kingdom.”[1140]

2.2.29 Herod Antipas’ View/Identity of Jesus (vv. 7–9[1141])

Who: Herod Antipas, Jesus, John the Baptist; people;

Where: maybe in Herod’s new palace in Tiberius[1142]/“Galilee” or his castle of Machaerus/Perea[1143] – on the eastern shore of the Dead Sea, according to the Romano-Jewish historian Flavius Josephus;

When: ?

v. 7: “Herod” (cf. 3:1, 19; 8:3; 9:7.9; 13:31; 23:7–8, 11–12, 15 or Acts 4:27; 13:1) Antipas[1144] was the “tetrarch”[1145] (cf. 3:19) of Galilee and Perea[1146] – without the ten cities of the so-called Decapolis (cf. Matthew 14:1 and Luke 3:1, 19; 9:7) – between 4 B. C. and 39 A. D. He had heard about Jesus (cf. v. 9c). Popular rumour was that “John the Baptist” (cf. vv. 7, 9, 19 and in 1:13, 60, 63; 3:1–20; 7:18–23, 24–33; 16:16; 20:4, 6) whose head he had cut off (cf. v. 9b) had “been raised from the dead”[1147] (cf. v. 8) in the sense of a “re-incarnation”[1148]. This is the first of three popular theories about Jesus’ identity.

v. 8: The second and the third opinions held Jesus as either the prophet “Elijah”[1149] (cf. vv. 19, 30, 33”) or as “one of the prophets” (cf. Luke 9:19c–d) in the Jewish tradition – for example, Isaiah or Jeremiah – according to Deuteronomy 18:15.

v. 9: Herod, who had John the Baptist “beheaded” (cf. Mark 6:17–29 or Luke 3:19–20), “heard” (cf. v. 7a) about Jesus and he wanted to know more about Him (“who is this” – cf. 5:21; 7:49; 8:25). Therefore, His desire was to “see” Jesus. (cf. 23:8).

2.2.30 The Return of the Apostles (v. 10a[1150])

After this “intermezzo” in the form of a summary note[1151], the “twelve” (v. 1a) “apostles” (cf. 6:13; 11:49; 17:5; 22:14; 24:12; Acts 1:2, 26) “came back”[1152] (cf. 10:17a) and “reported”/informed[1153] Jesus about their doing.

2.2.31 The Feeding of the Five Thousand (vv. 10b–17[1154])

The Setting (vv. 10b–15)

Who: Jesus, the “twelve” disciples, the crowd of about 5000 men (vv. 11a, 14a, 17);

Where: Bethsaida[1155] (v. 10b);

When: after the return of the “Twelve” (v. 10a).

v. 10b: After the return of Jesus’ disciples, Luke locates the “feeding of 5000” through Jesus in Bethsaida. This place is “named”[1156] after the feeding story according to Mark 6:30–44 in the setting of Jesus’ walk on water in 45.

v. 11: As a summary notice[1157], the Evangelist tells that the “crowd … followed[1158] Him” (cf. 7:9; 18:43; 23:27) to hear His teaching about the “Kingdom of God”[1159] (cf. v. 2a or 4:43; 8:1) and to be “cured” (cf. v. 2b) – “those who had need of healing[1160]” (cf. 6:18–19; 10:9).

v. 12: The “twelve” (cf. v. 1a) “disciples” (vv. 15a, 16e) “came to”[1161] Jesus and mentioned that He should “send the people away” because of the beginning of the (evening) twilight[1162], that they could “go into the villages” or farms because of the “lonely place[1163]” (cf. 4:42). “When they are confronted with the problem”/crisis management “of feeding the crowd” [1164],

v. 13: Jesus replied with His order to the “Twelve”: “You give them something to eat” because He gave them His “power to nourish the hungry”[1165] (cf. vv. 1–6). They responded to Him that they only had “five” (cf. v. 16) loaves of “bread”[1166]and “two fish”[1167] (cf. v. 16). Five loaves for

v. 14: “5000 men” (1 : 1000 = 1‰ – cf. Mark 6:44; 8:19; Matthew 14:21; 16:9; John 6:10), that is all and it is like a drop in the ocean. This is the point of departure before Jesus’ blessing of both the “five” loaves and the “two fish”.

Then He ordered His disciples to direct the crowd to “sit down[1168] in groups”[1169] in rows of “50” (cf. Exodus 18:21, 25) for their “picnic”;

v. 15: they followed His order. The result was that “all had sat down” (cf. v. 14c).

The Blessing of the Loaves and Fish and the Multiplication (v. 16)

Like the head of a Jewish family during the ritual of the daily meal, Jesus “took the five (loaves) of bread[1170] and the two fish” (cf. v. 13) “He looked up[1171] to Heaven”, “blessed them”[1172], “broke”[1173] the loaves (cf. 22:19a–e/Mark 14:22), “and gave them to His disciples”[1174]. The word was Jesus’ blessing; the deed was to feed the hungry people with the help of His disciples. Everything came to the crowd from Jesus through His disciples as His co-workers/servants. On behalf of Jesus, the disciples had to give[1175]/share/distribute “the ‘blessed’ bread” (“missio”) to the “community” (“communio”) of people as the “Holy communion”. The historical, social, and (ecclesiological) theological background (the so-called “Sitz im Leben”) for the Eucharistic language of the Early Church is rooted in the Gospel stories of His feedings (cf. Mark 6:30–44; 8:1–9; Matthew 14:13–21; 15:32–38) and the Last Supper (cf. Luke 22:14–22). In the first centuries of the Church, the Eucharist was always a “Holy communion” followed by the sharing of food during a meal which was called “agape” (cf. 1 Corinthians 11:17–34).

The Verification of the End of the Crisis (v. 17)

In our eyes, it is impossible, but for God and Jesus, it is possible. Thanks to His blessing, the outcome of the multiplication of the loaves and fish is clear and brief. After dinner, the crowds who had been hungry were “completely satisfied[1176]”. There was plenty left over. The “twelve basket(ful)s[1177]” (cf. Luke 9:17b; Mark 6:43a; Matthew 14:20b; John 6:13a) of scraps of bread and pieces of fish (cf. Mark 6:43b; 8:8b, 19b, 20b; Matthew 14:20b; 15:37; John 6:12c–13a) could represent the twelve tribes (cf. Luke 22:30) or the twelve historical books or minor prophets of the Hebrew Bible/“Old Testament” under the twelve disciples, and the crowd represents all Israel gathered by Jesus.

What happened? The disciples brought the resources/food and were not selfish or unwilling to share the five loaves. Was it really “the manner … for the apostles only”[1178]?This small amount is not surprising in view of Jesus’ instructions in 9:3 not to take anything with them when they were on mission. However, the outcome of Jesus’ blessing of the loaves and fish and their distribution by the disciples was a wonderful multiplication of the food, which provided plenty for the crowds to be fed. It resulted in changing selfish people into generous people: sharing supplies in combination with the blessing gave enough to all. “It is more blessed to give than to receive” (Acts 20:35). That is the social lesson of both feeding stories (Luke 9:10b–17; Mark 6:30–44; 8:1–9; Matthew 14:13–21; 15:32–38). But the main point is that, with God’s blessing/help through Jesus and “the Twelve” as God’s instruments, the small amount of food – “five (loaves of) bread and two fish” – was enough for the large number of people – “5000 men” – who received this blessed food as His gift for them.

2.2.32 Peter’s Confession and His Command of Silence (vv. 18–20[1179]/21[1180])

Who: Jesus, His disciples, Simon Peter (v. 20);

Where: ?;

When: after the feeding of 5000 during His Public Ministry in Galilee.

v. 18: For His “praying”[1181] (cf. in vv. 18, 28–29 and in 3:21; 5:16; 6:12; 11:1; 22:41–45a), He was with His disciples alone. In so doing, Jesus asked His disciples: “Who do the people say I am?”, i.e, His identity according to people’s opinion.

v. 19: The disciples had heard the people. They reported to Jesus the view of King Herod and of the general public (cf. vv. 7–9). Their answer to Jesus’ question mentioned a few popular Jewish prophets: “John the Baptist”[1182], “Elijah”[1183] (cf. 1 Kings 18 or 2 Kings 2:1–18; Malachi 3:23–24; 4:5–6) “one of the” great “prophets” “of long ago” (cf. Luke 9:8, 19) come back to life (cf. Deuteronomy 18:18). In the eyes of the Jewish crowd, Jesus is a reincarnated prophet (cf. Luke 24:19 or Matthew 21:11).

v. 20: The dialogue continues with Jesus’ asking a second question about His identity according to the disciples themselves: “You – who do you say I am”? They asked themselves: “Who is this? He commands even the winds and the water, and they obey him” (8:25). “The second question cannot be answered by consulting public reports or opinion polls, or by searching the pages of a theological dictionary: it is irreducibly personal”[1184].

Simon Peter[1185] was the first disciple called by Jesus, and appeared as the leader, captain[1186], and spokesman of the “Twelve” during Jesus’ ministry. He proclaimed Jesus in the utter honesty of a person’s heart to be “the Christ” [1187] (cf. the question of the high priest in Luke 22:67). The messianic titles are often introduced by “You are”[1188] in Luke 3:22/Mark 1:11 (God: “my Son, my beloved one” [cf. Luke 9:35]), Luke 4:34/Mark 1:24 (demon: “the Holy One of God”; [cf. Luke 8:28/Mark 5:7]), Matthew 16:16 (Peter: “the Christ, the Son of the living God”).

The Hebrew word “Messiah” or its Greek translation “Christos” mean “anointed one”. This title describes the divine, spiritual nature of Jesus as the Christ. Peter recognizes that Jesus does not fit into any of the existing categories, that he is more than ‘one of the prophets’ (v. 19d); his viewpoint/confession is more than a rumour by the Jewish people (cf. vv. 7–9; 19), it is an expression of his expectation of a vision for the New Israel.

v. 21: Jesus insistently requests secrecy. His disciples were not allowed to speak to anybody else about Jesus’ true identity. It was top secret because of the Jewish Law and leadership who were against Him. However, they and the crowd ignored His “order” “not to tell anyone” (cf. 5:14; 8:56) – and “proclaimed”[1189] it and made it public.

2.2.33 The First Prediction of His Passion (v. 22[1190])

The Evangelist uses the titles “the Son of God”[1191] (cf. v. 35 and 3:22 – “my [beloved] Son, the chosen One”), and “the Son of Man”[1192] (vv. 22, 26, 44, 58 – cf. Daniel 7:13–14) for Jesus in the case of His identity (cf. vv. 7–9, 18–20). The figure of “the Son of Man” stands for the true Israel, those who have remained firm to their covenant with God Yahweh (= YHWH – “adonaj”). All the titles for Jesus, “the Son of Man”[1193], “the Son of David”[1194] or “the son of Joseph”[1195] and “Mary”[1196], underline the earthly perspective of Jesus as a human being.

Through the first of three predictions (9:22, 43b–45; 18:31–34), the Evangelist told about the progress and the end of the story of Jesus. On the way to Jerusalem (cf. 18:31–34), Jesus foretold His Passion and Death, as well as His Resurrection, to take place there according to His Father’s/God’s predetermined plan of salvation. In one compact sentence and three verbs, the several realities of Jesus are described:

Firstly, He must suffer (cf. the Greek word “pas-cho” in 17:25; 24:26 or the Greek noun “pas-cha” in English “pass over” in 22:1, 7, 11, 13) according to the Jewish leaders’ intention (cf. 22:1–2).

Secondly, to be killed[1197] (on “Good Friday” in the Christian understanding of the “Suffering Servant” in Isaiah 52:13–53:12) like an outcast/outsider of the Jewish society in Jesus’ times.

Thirdly, He is to “rise”[1198] again to a new life “on the third day”[1199] (cf. Matthew 16:21e and the third prediction in Luke 18:33 as an allusion to Hosea 6:2[; Jonah 1:17; 2:10]), on Easter Sunday by God’s power (cf. Luke 24:7, 21, 46).

According to Luke 18:31b, He “must go to Jerusalem”[1200] where He has to die. Jesus was aware of His fate and could understand “the signs of the time” that He was observed by the “elders”[1201], the “chief priests”[1202], the “scribes”[1203] (cf. 19:47; 20:1, 19; 22:2, 52, 66; 23:10) – and not by Pilate (?!). The members of the Sanhedrin in Jerusalem were elders, lay leaders, and the chief priests as well as the scribes, the teachers/doctors of God’s Law. The Sanhedrin had 70 members plus the high priest as their president.

2.2.34 Conditions of Missionary Discipleship – their Cost and Rewards (vv. 23–27[1204])

Conditions of Missionary Discipleship (vv. 23–25)

In a short form, two conditional sentences (9:23–27) inform about the instructions for following Jesus as His disciples, then and now (cf. Luke 9:1–6/Mark 6:8–11/Matthew 10:5–11:1 or Mark 13:9–13/Matthew 10:17–22 and John 16:1–4a).

v. 23: The first conditional sentence includes three conditions:

The first condition is the “self-denial” instead of “self-fulfillment” (cf. the first of three imperatives in v. 23c – cf. Luke 14:27/Matthew 10:38: “who does not take his cross and follow me is not worthy of me” or Luke 17:33), i.e. submission of one’s will to God in contrast to someone acting like Peter in his denial (cf. 22:34, 60–61).

Then, all (v. 23a) have “daily”[1205]/”every-day”/always (of on-going history) to risk death, pain, or discomfort like Jesus who “took up his cross” (cf. the second imperative in v. 23d or in 14:27; 23:26) and died on it (cf. 23:46). The term “cross” was a proverbial word for suffering and agony. Crucifixion was a common Roman method of execution which was reserved for slaves and criminal people who did not have Roman citizenship.

Last but not least, (s)he has to “follow Him”[1206] (cf. the third imperative in v. 23e) that means that His disciples are walking behind their master as a sign of respect, like the students of a rabbi.

v. 24: The second conditional clause starts with the verb “will”, “want”, which is used in Luke 22:42: “Father, if it is your will: take this cup away from me; yet not my will, but yours be done”. The Evangelist uses this contrast and correction of the possible destinies of life by turning them upside down – “to save his life” in v. 24b = “to lose his life” in v. 24c [that is the normal outcome of life] – but “whoever loses his life for His sake”/Jesus’ (cf. Luke 21:12/Mark13:9/Matthew 10:18) will save it (= his life). That is the new “law” and promise by Jesus. The possibility of losing one’s life (cf. Luke 23:46) for His sake was very real – for example through the martyrdom of the Apostles (cf. Acts 7:54–8:1a; 9:1–2/22:4, 7–8, 19–20/26:14–15; 12:1–3). Christians – at the beginning – who believed in Jesus and followed Him were abused, excluded, persecuted, or exposed to slander (cf. Mark 13:9–13/Luke 21:12–19; Matthew 5:11–12; 24:9–14). Someone “will be hated by all for my name’s sake. But whoever holds out to the end will be saved” (Luke 21:17/Mark 13:13/Matthew 24:13).

v. 25: Jesus emphasizes this point with a loaded question for a reflection on their lifestyle: “(For) what does it help/profit[1207] for a man to gain[1208] the whole world and to forfeit[1209] himself?” – as a choice between the life of the soul in “God” or the life of the body, material things of “Mammon” on earth (cf. Luke 16:13/Matthew 6:24): either (to save) “his life”/“to gain the whole world” (v. 24a–b) or “to lose/forfeit his life” (v. 24c)/“himself” (v. 25b). It is a matter that involves a binding decision in the sense of Luke 18:22/Mark 10:21/Matthew 19:21 (to “have the treasure in Heaven”) and in Matthew 6:21 (“for where your treasure is, there also your heart will be”).

The Rewards of Discipleship (vv. 26–27)

v. 26: These eschatological statements/sayings (cf. vv. 22, 26: [“when He” – i.e. the “Son of Man”[1210]]) “comes” (i.e His second “coming”, the so-called “parousia”) “in the glory[1211] of” God “His Father with the holy angels[1212]”) contain an apocalyptic vision of the rewards of discipleship. As in Psalms 28:4 and 62:13, that means to stay loyal to the relationship with “Jesus” and to His “words”: “If anyone is ashamed of”[1213] Him on earth because of persecution and condemnation (cf. Luke 21:12–19/Mark 13:9–13/Matthew 10:17–22), He will also be “ashamed of” this person at the “Last Judgement” in Heaven. Luke’s advice is for followers of Jesus to walk in the footsteps of the suffering Christ in glory at Easter.

v. 27: Jesus concludes His saying, starting with the introductory statement “I say you”[1214] (cf. 3:8 [John the Baptist]; 4:24, 25; 6:27; 7:9, 26, 28; 10:12, 24; 11:8; 9, 51; 12:4, 5, 8, 27, 37, 44, 51; 13:3, 5, 24, 27, 35; 15:10; 16:9; 17:34; 18:8, 14, 17, 29; 19:26, 40; 20:8; 21:32; 22:16, 18, 37), by a prophecy: Some of those who were present will still be alive – shall “not taste[1215] death[1216]” – before the “Kingdom of God” (cf. v. 11) comes “with power” (cf. 21:27; 22:69). Is it a foretelling of His Transfiguration (cf. vv. 28–36), Resurrection (cf. Luke 24:1–49), Ascension (cf. Luke 24:51; Acts 1:9–10), the sending of the Holy Spirit at Easter (cf. John 20:22), Pentecost (cf. Acts 2:1–13), and of His second coming (soon)?

2.2.35 His Transfiguration (vv. 28–36[1217])

Who: Here Jesus + the three disciples: (Simon) Peter, the brothers James and John, the sons of Zebedee; there Moses and Elijah – God;

Where: “mountain” (v. 28b);

When: “about eight days later” (different form in Mark 9:2/Matthew 17:3: “6 days”) – after Peter’s profession of faith (Luke 9:18–21; Mark 8:27–30; Matthew 16:13–20).

The Setting (v. 28)

Jesus “‘went up’[1218] onto a mountain”[1219] to “pray” (cf. vv. 18a, 29a) and “took with Him” (cf. v. 10 and 18:31) a close group and inner circle of the “Twelve”[1220] (apostles) – His three intimate disciples: the Galilean fishermen (Simon) Peter, James and John, the two sons of Zebedee. Simon[1221]. Peter is always the “leader”, “captain” (Luke 6:14a) of the “Twelve” in the list. After him follow the brothers, James and John Zebedee[1222] (cf. v. 14c) in this list (cf. Luke 6:14–16; Mark 3:16–19; Matthew 10:2–4; Acts 1:13). James[1223] and John[1224], the sons of Zebedee[1225], were good co-workers/friends of Simon (Peter). These three close disciples (cf. Luke 5:10–11; 6:14–16; 8:51; 9:28) have a special role among “the Twelve” (apostles). They witness[1226] the resurrection of Jaïrus’ daughter (cf. 8:51), the Transfiguration on the mountain (cf. 9:28), and advise Jesus during the journey/way to Jerusalem (cf. v. 54). According to the Acts of the Apostles (12:1–2), King Herod Agrippa had James killed by the sword in the 40s. Pilgrims honour his body still today in Santiago de Compostela, Spain.

His Prayer and His Communion with Moses and Elijah (vv. 29–31)

v. 29: During Jesus’ prayer (cf. vv. 18, 28), “His face was changed” and His “clothes” became dazzlingly white (cf. Mark 16:5; Matthew 28:3; John 20:12 in the context of the Easter event). As Moses in Exodus 34:30, Daniel (10:5–7) or the angels in Mark 16:2, 5, Jesus was “transfigured”/“glorified” on the mountain before the three disciples who were asleep and woke up (Luke 9:32).

v. 30: Jesus (at prayer) had a conversation with “two men” (v. 32; 24:4), the key figures of the Hebrew Bible, our so-called “Old/First Testament: Moses[1227] (v. 33), representing the Law, and Elijah[1228] (cf. vv. 8, 19, 33 or 1 Kings 19:9–18; 2 Kings 2:1–12; Jesus Sirach 48:9, 12) who represents the Jewish tradition of the Prophets (vv. 4a, 5d). Jesus, “the Christ” sums up both: the Law and the prophet/s. Moses (cf. Exodus 24:12–18; 34:28–29) and Elijah (cf. 1 Kings 19:8) received a revelation from God on Mount Sinai (Horeb).

v. 31: Jesus, Moses, and Elijah talked about His “exodus” (in English: “departure”) in the sense of His journey to Jerusalem: His Death (23:1–56), Resurrection (24:1–49), and particularly for Luke Ascension of the risen and glorified Jesus (vv. 50–53) without any details.

Reaction of the Spokesman Peter (vv. 32–33)

v. 32: Peter and his companions (note “with him”[1229] – cf. Luke 5:9; 8:1–2 [including the Galilean women], 38, 51; 22:14, 56) John and James did not hear the conversation (vv. 31) because they had fallen asleep. After their sleep (cf. 22:45–46),

v. 33: when Moses and Elijah (vv. 30, 33: “the two men”) were about to leave, under the impact of the glorious vision, Peter addresses to Jesus with the title “Master”[1230] (cf. 5:5; 8:45) and suggests to build three shelters[1231]/booths (cf. 16:9) to fix and to “cement” this “heavenly” “event” on earth (“here”) to prolong the experience: “one for Jesus, one for Moses”, and “one for Elijah” because he “interprets the event in the light of the harvest festival of Tabernacle.”[1232]

Audition as a Divine Proclamation and a Heavenly Identity of Jesus (vv. 34–36a)

v. 34: During Peter’s talk, “a cloud” “appeared/covered” (cf. 1:35) Jesus and His three disciples who were “afraid”[1233] (cf. Matthew 17:7). The cloud[1234] (vv. 34a, 35a or Exodus 24:15–16, 18; 16:10; 19:9; 33:9) is a symbol of the presence/nearness of God, who reveals Himself in a mysterious veiled Theophany (cf. Exodus 24:15–18; 33:9–11).

v. 35: In a revelation, God the Father, who is heard as a “divine ‘voice’”, confirms/proclaims Jesus as His “Son, my Chosen[1235] one” (cf. Psalm 2:7; Isaiah 42:1 or “my beloved Son” of God in 3:22; 20:13), and thereby powerfully acknowledges the true identity of Jesus. It is a communication from God with His Son for His mission on earth: Heaven and earth. Jesus was ready for His public ministry with divine power on the way to Jerusalem (cf. 9:51, 53, etc.). God’s advice/appeal is for the disciples (including us Christians – then and now): “Listen to Him”, that means, “please pay attention to Jesus”! This admonition underscores the importance of what Jesus said about His own mission and the nature of disciples in Luke 9.

v. 36a: After this proclamation, Jesus, Simon Peter, John and James were alone again. The Evangelist attests that things have returned to normal without the presence of Moses, Elijah, and God, just as the beginning of the Transfiguration story. The three disciples were witnesses of this (divine) vision/appearance and audition as the Transfiguration/Glorification of Him.

Note about the Reaction of the Three Disciples (v. 36b)

v. 36b: The “high point” of the glorification of Jesus by God in “a divine, heavenly atmosphere” ends abruptly, normal existence continues, but now it is in the light of the eternal glorified Jesus. The three disciples kept this to themselves (cf. 18:39; 20:26) and did “not tell anyone” what they had seen (cf. vv. 32–34, 36b) and heard (cf. vv. 35–36a): It was top secret! With the note about the “coming down from the mountain” a day later (cf. v. 37a) begins the healing story in vv. 37–43a).

2.2.36 The Healing of a Boy Possessed by a Demon (vv. 37–43b[1236])

The Setting: Jesus and His Disciples (Part 1) (v. 37)

Who: Jesus, the three close disciples (Peter, the sons of Zebedee James and John), a great crowd, a father of a possessed son;

Where: at the foot of the mountain;

When: a day after (v. 37a) the event of the Transfiguration.

v. 37: Jesus and the three disciples of the inner circle – Peter, James, John (cf. v. 28) –, “came down[1237] from the mountain” and “a great crowd” (cf. vv. 12, 16, 18, 38 or 5:15, 29; 6:17; 7:11; 8:4; 14:25) “met[1238] Him”.

The Dialogue between the Father of the Possessed Son and Jesus (vv. 38–41)

Diagnosis of the Son with a Dumb Spirit by his Father (vv. 38–39)

v. 38: The phrase “kaì ıdoú” (= “and behold”) introduces the dialogue between the father of the possessed son and Jesus (as in the resurrection of the daughter of Jaïrus, the synagogue ruler in 8:40–42b, 49–46). The father of the possessed child respectfully – note the vocative “rabbi/teacher/Master”[1239] in v. 38b – “requested”/“begged”[1240] Jesus and informed Him about the condition of his “son”, who “is” his “only[1241] child” (cf. 7:12; 8:42).

v. 39: A second introductory statement “kaì ıdoú” (cf. v. 38a) introduces the description of the symptoms of his possessed son which sound like an epileptic seizure: the evil “spirit” (cf. v. 42d) seizes[1242], “convulses”[1243] (cf. Mark 9:26) and “is always hitting”[1244] him, so that the son “cries out”[1245] (cf. Mark 9:24, 26) and foams[1246] (at the mouth – cf. Mark 9:18, 20).

The Disciples are Unable to Cast out the Spirit (vv. 40–41e)

v. 40: At the end of his statement, the careful father reported that he requested the disciples to “cast out”[1247] (cf. v. 49) this evil “spirit” but they could not/were unable to do it.

v. 41a–e: Jesus responds with two similarly structured questions:

“O (unbelieving/faithless[1248] and perverse[1249]) generation ( )”, so His sigh;

first question: “How long am I be/stay with you?”

The second question is: “and am I bear[1250] (with) you?”

After this, Jesus orders that the son with an unclean, evil spirit be brought (imperative form: “Bring”[1251] – cf. vv. 17b, 20a), to Him: “to me”!

Exorcism (vv. 42a–d)

A genetivus absolutus (“autoũ” [genitive] “dè proserchoménou” [participle] – “while he [= the possessed son] was coming to” Jesus) introduces the description of the re-action of the “unclean spirit”[1252], who at the sight of Jesus, threw the boy into convulsions[1253] (cf. v. 39d). Then, Jesus ordered/rebuked[1254] (cf. v. 21) the evil “spirit”.

Healing (vv. 42e–f)

Luke tells that the boy was “healed/cured” (cf. vv. 2b, 11), so that Jesus could “give”[1255] (cf. 7:15) the cured son “back to his father” (cf. vv. 38–40).

Reaction (v. 43a)

“All”, who were witnesses of this healing, were “astonished[1256]” (cf. 2:48; 4:32) “at the majesty of God[1257]”.

2.2.37 The Second Prediction of His Passion (vv. 43b–45[1258])

v. 43b: A genetivus absolutus again (cf. v. 42a – “pánton” [genitive] “dè thaumazónton[1259]” [participle]: “While they were all[1260] marveling”) introduces a summary notice about the people’s “marveling at everything He did” and His instructing about the prophecy/second prediction (cf. the first prediction in v. 22). Therefore, Jesus “said to His disciples”:

v. 44: “Let (these [following] words) sink into your ears ( ).” It follows: “(For) the ‘Son of Man’[1261] will be delivered/handed over” (cf. 18:32; 24:7, 20 – in Greek word “paraddomı”; please avoid the word “betray”!) “into the hands of men” (, the Jewish leadership[1262] [cf. 22:4–5, 52–54, 66–23:1; 24:20], by Judas Iscariot[1263] [cf. 6:16; 22:3–6, 21–22, 48]; the Sanhedrin will deliver him into Pilate’s hands [cf. 18:32; 23:1–5, 6–12, 13–25]). In this doing, He is the model of God’s Suffering Servant according to the prophet Isaiah (cf. Isaiah 52:13–53:12). Jesus refuses the title “the Son of Man”[1264] when referring to Himself. In addition, the title stands for the true Israel (cf. Daniel 7:13–14), those who have remained faithful to the Covenant with God, Yahweh (= YHWH – “adonaj”).

v. 45: Even though it is the second time that Jesus predicts His Passion (v. 22); His disciples “do not understand” (v. 45a)/“perceive”[1265] (v. 45c) “these words”[1266]/prophecy (cf. 18:34 [the third prediction] or 24:11); and “they were afraid[1267] to ask[1268]Him”.

2.2.38 True Greatness (vv. 46–48[1269])

v. 46: Then, the Evangelist tells about the “thought(s)”[1270]/ “discussion” (cf. v. 47a) of the disciples, who of “them is the greatest[1271]” (cf. 22:24). In contemporary terms, they are interested in knowing who among them is the leader, the boss, the chief, the VIP.

v. 47: Jesus realizes the “thought(s)” (cf. v. 46a) “of their hearts”. Therefore, He illustrates the new teaching concept/ understanding of true leadership – power and powerlessness – with the example of “a child” (cf. 18:17); indeed, in the Greco-Roman society of Jesus’ times, the children had no rights, and therefore needed God’s help.

v. 48: A child is introduced in the story as a real-life model for His teaching on the question of determining “who is the greatest” (v. 46b). There is a deliberate repetition of the words “anyone who/whoever” (v. 48b, d), “receive”/“welcome”[1272] (v. 48b–e) and “my” (v. 37b)/“me” (v. 37c–e):

“Whoever receives this child in my name[1273]   receives me; and

whoever receives me,

receives Him,

who sent me” (cf. John 13:20).

Jesus concludes His thought with the contrast (“mıkróteros” (v. 48f or 7:28/Matthew 11:11; Mark 4:31/Matthew 13:32) – “mégas” in v. 48g or in Luke 7:28): “For he who is least among you all is the one who is great” (cf. v. 46b or 22:26). Therefore, being the greatest is being like a child, i.e. without rights or like a servant who serves (cf. the parable of the wicked tenants in 20:9–13 or the washing of the disciples’ feet in John 13:4–17) and opens his heart and arms, as Jesus does, to powerless and helpless brothers and sisters (cf. Matthew 25:40, 45). In Jesus’ times, this teaching was a new approach, because children were usually treated as “second-class citizens”. He, the Christ, is in the centre of His discourse (cf. the personal pronouns “my, me”). He describes His “Christ-centered” position/role as His being sent by God (cf. the “Fourth Evangelist” [John] 1:6; 3:17, 34; 6:29, 57; 13:20; 20:21). In this way, He blends the “Christ-centered” view into a “Theo-centered” (moral) instruction for His disciples, in accordance with the Jewish monotheistic background.

2.2.39 The Strange Exorcist – a Lesson on Tolerance (vv. 49–50[1274])

Who: Jesus, His disciples, a stranger;

Where: in the Galilean area;

When: before the start to go to Jerusalem.

v. 49: After an unforeseen occurrence, it is not Peter, the leader of the “Twelve”, but John[1275] who begins a report on a stranger who casts out devils in Jesus’ name without being part of Jesus’ discipleship. John addresses Jesus with the title “Master[1276]” (in Hebrew: “rabbi” – cf. v. 33), and goes on to report on a man who is “casting out demons[1277] in” Jesus’ “name”[1278]). The Greek phrase “in His name” places Jesus before the demon, as He obviously should be given precedence, and since He is the source of the man’s power to exorcize. According to Luke 9:1–6; 10:1–16, Jesus gave power to His disciples “over all demons” (v. 1c – cf. v. 10a–b). But they tried to stop the man as they did not tolerate him, given that Jesus had called them alone to follow Him (cf. 5:11 [Simon Peter, James, John]; vv. 27–28 [Levi]). Therefore, in their view, the man is not entitled to exorcize “in His name”.

v. 50: Jesus corrected His disciples by replying that they should not stop anyone from acting because the action of this exorcist is not against His ministry as Saviour and Redeemer. Therefore, Jesus provides a maxim on tolerance:

“For whoever is not against you

– ([s]he) is for you.”

“Disciples misunderstand their relationship to Jesus if they think that theirs is an exclusive one. They must be open and tolerant of [sic!] others who work ‘in Jesus’ name’ and do not adhere to their group.”[1279]

2.3 HIS TEACHING DURING HIS JOURNEY FROM GALILEE TO JERUSALEM (9:51–19:28)

2.3.1 Jesus’ Journey to Jerusalem (Part I) (9:51–13:21)

2.3.1.1 The First Note of His Journey to Jerusalem as “Anaphora”[1280] (v. 51)

Who: Jesus, His disciples – James and John (vv. 49, 54), three individual men (vv. 57–58a, 59–60a, 61–62a);

When: during His Galilean public ministry;

Where: on the way from Mount Tabor[1281] (Galilee – cf. 9:28, 37) to “a Samaritan village” (v. 52) during His journey towards Jerusalem, that means in the villages of Galilee (9:51–13:21).

Like at the time of the harvest – “as the time drew near” –, Jesus wants/intends/decides (cf. 16:26; 22:32) that He “goes towards Jerusalem” (cf. vv. 51, 53, 13:22; 17:11; 19:28) to “be taken up to Heaven” at His Ascension/His return to His “heavenly Father” (24:50–52) forty days after Easter Sunday (cf. Acts 1:3, 22), so that His journey to (the Temple [19:45–21:38] in) “Jerusalem” is also a journey to God, the new/“heavenly Jerusalem” – Jerusalem is both the geographical “holy city” and a symbol of heavenly fulfillment of God’s will/plan on earth through Jesus without any chronological sequences. Jerusalem is the place where He will die on “Good Friday” and rise again on Easter Sunday (cf. 9:22, 43b–45, 13:33; 18:31–34; 23:1–56; 24:49).

2.3.1.2 Jesus is Rejected by Samaritans (vv. 52–56)

Commissioning Statement and Missionaries’ Reception (vv. 52–53)

v. 52: Jesus “had sent ahead” some of His disciples (“apostles” [cf. 6:13; 9:10; 11:49; 17:5; 22:14; 24:10; Acts 1:2, 26 etc.] and the Greek verb “apostello”[1282] here) as His (earthly) “messengers” like “angels”[1283] to the people in the “Samarian village”[1284] (vv. 52, 56) to “prepare[1285] a lodging/place for Him” (cf. the rereading/quotation of Malachi 3:1 in 7:27).

v. 53: Usually, when Galilean Jews and other Jewish pilgrims went on a pilgrimage to Jerusalem through Samaria, every door was closed for them, because there was a conflict between “Samaritans” (cf. 10:33; 17:16 or Acts 1:8; 8:4–25) and Jews because of religious differences and national prejudices. Jesus travels through the region/area of Samaria – between the district of Galilee and Judea –, which was the old capital of the northern kingdom of Israel according to the Hebrew Bible (= Old Testament) until 722 B. C. In the eyes of the Jews, the scandal of the Samaritans was the construction of their own temple on Mount Gerizim, as an alternative to the temple in Jerusalem. Therefore, the Samaritans were only half-Jews in the eyes of Jews and the two groups hated each other. Jerusalem was also the center of His Father’s house as “a house of prayer” (cf. the quotation of Isaiah 56:7 in Luke 19:46) for Jesus.

The Reaction of His Disciples James and John and His Response (vv. 54–55)

v. 54: His messengers – therefore, James and John[1286], the sons of Zebedee[1287] (cf. 5:10; 6:14; 8:51; 9:28) – suggest the “Lord” (“kyrie”) to punish them with “fire[1288] from Heaven” (note the Jewish traditional background in 2 Kings 1:9–12) in the sense of an eschatological (Last) Judgement.

v. 55: He “rebuked[1289] them” (cf. v. 21) because of their (human/earthly) intention/thought/idea of punishment. The judgement/punishment belongs to God and is not the right of human beings.

Note by the Evangelist (v. 56)

Luke changed the topic with the help of a note that “they went to another village” by “walking along the road”.

2.3.1.3 The Following of Jesus (vv. 57–62)

Luke explains what it means to follow Jesus by denying oneself and gives three examples of men who are not free for His call. In the first and third examples (cf. vv. 57–58, 61–62), both men ask Jesus and in the second case (cf. vv. 59–60), Jesus called a man to follow Him without “ifs and buts” as follows:

First Earthly Home (vv. 57–58[1290])

v. 57b: A man asked Jesus on his own initiative to “follow”[1291] Him (“you”) without reserve – always and everywhere,

v. 58: but He answered him in the sense of a critical reflection on this decision with all the consequences for His discipleship (cf. 9:1–6, 10a, 23–27, 46–50; 10:1–37): “Foxes[1292] have holes and birds[1293] of the air have nests, but the ‘Son of Man’[1294] has no place to lay[1295] His head” (cf. 9:58/Matthew 8:20). Jesus and His disciples have no base, and as God’s instruments are always on “the way” – the name of the Christians in the Early Church (cf. Luke 7:27; 10:4; Acts 9:2) – to bring the “Good News” (cf. Luke 9:11, 60) to the people (cf. vv. 1–6; 10:1–16) and to heal (cf. v. 11) them in His name. In this way, they should be more mobile, flexible, dynamic like nomads. The Evangelist suggests that He calls/accepts His disciples and no one can “apply for” discipleship.

Second Former Responsibilities (vv. 59–60[1296])

v. 59: Then, Jesus called a man to “follow” Him (“me”), but he replied: “Lord, but first let go me and b u r y[1297] my father” (cf. v. 59c–d/Matthew 8:22b–c and Exodus 20:12/Deuteronomy 5:16).

v. 60: But Jesus strictly interdicts him without “ifs and buts”: Let the dead  b u r y  their own dead, but you go and proclaim the ‘Kingdom of God’”[1298]. Proclaiming and healing have to take precedence over all other duties or pious wishes with all consequences of self-denial and loyalty.

Third Past Relationships (vv. 61–62)

v. 61: As to the first example, a man asks Jesus to “follow” Him (“you” – v. 57b) with the condition: “Lord”, “but first let me go” (cf. v. 59c) “back”… “and say good-bye to my family” like Elisha (cf. 1 Kings 19:16b, 19–21),

v. 62: but Jesus intervenes again: “No one who puts his hand to the plow and looks back is fit for service in the ‘Kingdom of God’”.

Chapter 10

The first section of His journey to Jerusalem (9:51–13:21[1299]) has some teachings by Jesus in the form of prayers, parables, warnings, and other sayings to His disciples (cf. 10:1–16, 18–24; 11:1–13; 12:1–12, 22–53) and the people (cf. 11:14–36; 12:13–21, 54–13:9, 17–19) as well as His opponents: a Pharisee (cf. 10:25–37), the religious group of Pharisees and scribes (cf. 11:37–54), a ruler of the synagogue (cf. 13:10–21[1300]).

Like the sending and commission of the Twelve in Luke 9:1–6, the 70/72 (disciples) in 10:1–20 are being sent (10:1–3) into the world. They go out to heal and to preach in accordance with His instructions (vv. 4–11) in a guest house (vv. 5–7) or in a city (vv. 8–11) and His eschatological standpoint about Sodom (v. 12) and the Galilean cities (vv. 13–15). After their return, His disciples informed Him about their commission (cf. v. 17 or 9:53) and He answered them with the eschatological promise of their “award” for their divine service on earth and in Heaven (vv. 18–20).

“Similarly, both of these stories are followed by an important teaching on the response of those who encounter Jesus and the disciples on the way (9:57–62; 10:25–37)”[1301], a dialogue between the scribe (cf. vv. 25, 27, 29, 37a–b) and Jesus (cf. vv. 26, 28, 30–36, 37c–d) about the “important commandment”. After Jesus’ answer with the quotation of the ancient Hebrew prayer, the “Schema Israel” and Deuteronomy 6:5 as well as Leviticus 19:18 as the love of God and our neighbour/s, the second question of the scribe – “who is my neighbour?” – introduces the parable of the “Good Samaritan”, who, along with an innkeeper, helped a “half-dead” traveler who had been robbed (cf. vv. 30–35).

After this, Luke tells of the visit of His friends Mary, the model of contemplation, and Martha, the model of service (vv. 38–42).

Commentary

2.3.1.4 Commissioning the 70/72 (vv. 1–11[1302]), Jesus’ Warning (vv. 12–16[1303]) and the Return of the 70/72 (vv. 17–20)

The Setting (v. 1)

Who: Jesus, His disciples;

When: during His public ministry;

Where: everywhere else on the way to Jerusalem.

v. 1: Jesus had “chosen”[1304] and “sent” (cf. the Greek verb “apostéllo” in vv. 1, 13, 16 and 9:2a) out 70[1305] (LXX) or 72 disciples as His co-workers in “pairs”/“teams”. One advantage in going out by twos and not alone as individual persons was that they could strengthen and encourage each other in the sense of a “mutual support”[1306]. Further, the teams of “two”[1307] – cf. Ecclesiastes 4:9–10; Mark 6:7; Luke 7:19; 24:13 [two disciples of Emmaus]; Barnabas and Paul in Acts 13:4–14:28 or Aquila and Priscilla in Acts 18:2–3, 18, 26; Romans 16:3–5 – could be two witnesses, an allusion to Deuteronomy 17:6; 19:15[1308]. Teamwork is very important for the ministry in word and deed in His name.

The sending of 70/72 disciples is a mission to all peoples in the (ancient) world (cf. Genesis 10:1–32; Acts 1:8) to bring the “Good News” about the “Kingdom of God” (v. 9c or 9:2b) and their healing (cf. v. 9a or 9:2c) – “to every town[1309] and place” – worldwide and always in His name.

Jesus’ Speech about His Commission with Authority and His Instructions (vv. 2–12)

His Statement (vv. 2–3)

v. 2: Jesus begins His speech about His commission and instructions for His disciples on God’s behalf given with authority and with a statement of the missionary work: “The harvest”[1310] – harvest is a symbol/metaphor for the eschatological[1311] judgement (note the term “krísıs” in v. 14 – cf. vv. 13–15, 18–20 or 21:5–36) – “is plentiful[1312], but the workers are few. Ask the Lord of the harvest” – in the sense: pray to God – “to send out workers[1313] into His harvest field” (cf. Matthew 9:37–38).

v. 3: He describes their sending – note the imperative – as a dramatic comparison between good “lambs”[1314] among bad, evil, wicked “wolves”[1315] on earth “like lambs among wolves” in contrast to Isaiah 11:6; 65:25.

His Instructions to the 70/72 (vv. 4–11)

v. 4: Because of His experiences as traveling missionary (cf. Luke 4:14–16, 44; 5:27; 6:1, 6, 12, 17 etc.), Jesus “sends” the 70/72 disciples “out” with special instructions and powers, without extensive preparation but with full trust in God’s care. According to Luke – cf. Mark 6:8–9/Luke 9:3 (the “Twelve”): no bread, no bag, no money in the belt and no second tunic – the 70/72 were instructed to take nothing with them: “no money, no bag[1316], no sandals[1317]” and also “( ) greet/salute[1318] (nobody) on the road”.

v. 5: His second “instruction” is concerning the local hospitality rules when entering a house (cf. vv. 8, 10; 9:4a/Mark 6:10): ● “first say: ‘Peace’” (= “Shalom” – note the peace greeting in vv. 5b, 6b, c; 24:36; John 20:19, 21, 26 in the tradition of Isaiah 52:7; Nahum 2:1) – “to this house”.

v. 6: There are two possible reactions of the householder:

Either he will welcome them as temporary guests (but not in the sense: “my home is my castle” because they should be flexible, dynamic, energetic, mobile, open, sensitive for all people and pastoral situations, because “a rolling stone gathers no moss”). In so doing, their/His “peace” (v. 5) will “rest upon”[1319] the householder, vv. 7–8: 

and they should “stay[1320] in that house” (note the parallelism with 9:4b), “in a town” (cf. v. 1b, 8a and 1:56; 9:4; 19:5; 24:29) and

“eat”[1321] (vv. 7b, 8c) respectively “drink”[1322] (v. 7b or 5:30) for free in the sense that cost[1323] (cf. v. 8c) and lodging are gratis, as well as

do not “move around[1324] from house to house” in a city like a beggar or a “grasshopper” because His “worker” (v. 2e) deserves “his wages[1325]” (cf. 6:23, 35).

v. 9: Their task is to “heal[1326] the sick[1327]” (cf. 9:1c, 2c, 6c) and “say”/tell the “Good News” about the “Kingdom of God”[1328] (cf. v. 11d or 9:2b), which is “near”[1329] (cf. v. 11d).

v. 10: ‚ Or in the negative case, if they “were not welcome” (cf. 9:5a in contrast to v. 8), their/His peace will return to them (cf. v. 6d) and they should “go away”[1330] and not waste time and energy for nothing;

v. 11: in the sense of the Jewish proverb “shake the dust[1331] off your feet” in Luke 9:5c as a symbolic sign “to leave the [Gentile] place” – this town.

Jesus’ Warning (vv. 12–16)

v. 12: Then, the introductory statement “I tell you” emphasizes the comparison with the towns “Sodom”[1332] (v. 12), “Chorazin”[1333] (v. 13a/ Matthew 11:21a) “Bethsaida”[1334] (v. 13b/Matthew 11:21b), “Tyre”[1335], “Sidon”[1336] (vv. 13c, 14a/Matthew 11:21c, 22a) including “Capernaum”[1337] (v. 15a) with the help of the comparative “will be more tolerable/bearable[1338]” (cf. v. 14a) “on that day” (cf. 17:29 in allusion to Geneses 19:15, 23–24 or Isaiah 1:9; Jeremiah 23:14).

v. 13: He also underlines His (eschatological: note the term “krísıs”[1339] in v. 14) warning with the term “woe” (in Greek: “ouaí”[1340]) in v. 13a, b and the allusion of “the sitting in sackcloth[1341] and ashes[1342]” to the prophets Jonah 3:5, Daniel 9:3 and Esther 4:3.

v. 14: Luke concludes[1343] His warning in the same word (“expressis verbis”) as in v. 12c[1344]: “to be more tolerable/bearable”.

v. 15: Capernaum will also “be go down[1345] to Hades[1346]” (note the quotation of Isaiah 14:13, 15).

v. 16: Either “Who hears/listens to you, hears/listens to me” (cf. John 12:44; 13:20) or “who rejects[1347] you, rejects me” (Matthew 10:40 or John 12:48; 15:23), the “Son of God” and also His divine Father, “who sent Him” (cf. vv. 1, 3 and in particular 4:18, 43; 14:17 or John 5:23; 11:42; 17:8, 21, 23, 25; 20:21) – either approval or disapproval – in other words: “hearing the word of the disciple is hearing the word of Jesus; hearing the word of Jesus is hearing that of God”[1348] and in the negative way, rejection of His disciples is rejection of Him and also God. That is the alternative of their commission in God’s/ Jesus’ name – then and now.

The Return of the 70/72 (v. 17[1349]) and Jesus’ Answer (vv. 18–20)

v. 17: As in Luke 9:10, “the 70 (72) disciples share that same authority”[1350] and came back “with joy”[1351] (cf. 8:13; 24:52) and gave a short report about their doing/mission – also “exorcism”[1352] “in His name[1353]” (cf. v. 20 and 9:1, 49 or Mark 16:17).

v. 18: Jesus’ vision is the victory over “Satan”[1354] (cf. John 12:31 or Revelation 12:8–9 who “falls like lightning from Heaven” (cf. Luke 17:24; John 12:31 or Revelation 12:8–9) and has no more “power” like a demon,

v. 19: but rather His disciples have the “authority” and “power” (note the Greek words “exousía”[1355] and “dúnamıs”[1356]) to “trample on snakes and scorpions”[1357] (cf. Psalm 91:13 or Mark 16:18) – “nothing will harm” them.

v. 20: At the end, Jesus made a correction[1358] (“not … but”) because of their stand-/viewpoint: They should rather “rejoice” (v. 17) because their “names” would “be written[1359] in Heaven”.

2.3.1.5 Jesus’ Prayer of Thanksgiving to the Father (vv. 21–24[1360])

v. 21: After His warning (vv. 12–20), a typical Jewish blessing formula follows as a “hymn of praise”[1361] through Jesus’ happy[1362] thanksgiving[1363] for God’s love, the creator of “heaven and earth”[1364] (cf. Matthew 6:10c). Luke introduces the theme of Jesus’ self-understanding in his relationship to His “Father”, the “Lord”[1365] in the “esprit” of the “Holy Spirit”[1366] (cf. 1:47). The receivers of the pronounced[1367] Word of God as His self-revelation are all His disciples as God’s “children” (cf. Psalm 8:3). “Christian mission finds its deepest foundation in the Son’s relationship to his Father and the Son’s pure gift of revealing to his disciples who the Father is.”[1368]

v. 22: Jesus as His “Son” (cf. 1:35; 3:22; 4:3, 9, 41; 8:28; 9:35; 22:70) is the exclusive revelation of His “Father”[1369] in the same way as in the “Fourth Gospel”: Jesus, the Son of God, has been committed and “entrusted[1370]” to God. They “know” each other like a shepherd and his sheep (cf. John 10:14–15).

v. 23: This critical statement of Jesus is not only an intellectual understanding of the Good News. In this way, His disciples are “blessed”[1371]. Firstly, it needs the good will of the receiver of God’s words and signs. If the “eyes”[1372] or ears are closed, then it is not possible to “see”[1373] (vv. 23c, 24d), to “hear” (v. 24e) and to understand/reveal Jesus’ plain teachings about God’s Kingdom and His goodness. In view of the faith in God and Jesus, they will not only open their eyes for the Good News in deed and word, but they will open up minds and hearts – note the quotation of Deuteronomy 6:5 in v. 27: “the heart” – for God and Jesus, will see and understand His and God’s mysteries and messages of His “Kingdom” on earth: “For where your treasure is, there will your heart be also” (12:34).

v. 24: The introductory statement “I tell you”[1374] emphasizes His saying that many religious “prophets[1375]” and the political “kings[1376]” (cf. 19:47b or 1:5; 3:1–2) “wanted to see” and “to hear” (cf. Matthew 13:16–17) what His disciples saw and heard of Him in action and word concerning the coming of God’s Kingdom in Him.

2.3.1.6 The Lawyer’s Question (vv. 25–28[1377]) and His Parable of the Good Samaritan (vv. 29–37)

Who: Jesus, His disciples; a scribe (v. 25);

everywhere else;

When: during His public ministry on the way to Jerusalem.

The Setting (v. 25)

A scribe (cf. 7:30; 11:45–46, 52; 14:3), a teacher/lawyer of the Law, stood up and asked Jesus a catch/tricky question to “test[1378] Him” as follows: “teacher/Master[1379] – in the sense “rabbi” –, “what shall I do to inherit[1380] eternal[1381] life?” (cf. 18:18, 30).

His Query (v. 26)

Jesus, who has no “diploma in theology”/“(Canon) Law”, asked the scribe, the expert of the Law: “What is written in the Law[1382]”?

The Answer of the Scribe as a Quotation of the Torah (v. 27)

The expert of the Law answered (cf. v. 25) his own question (cf. v. 27) in a theologically perfect and masterful way, referring in verse 27 to the centerpiece of Jewish prayer based on the Jewish prayer “Schema Israel” – schema – the Hebrew imperative means listen/hear – in Deuteronomy 6:5 as the theological dimension of the Jewish monotheism (v. 27a–e or Exodus 20:3/Deuteronomy 5:7; 6:4; 11:13–21; Numbers 15:41) and the social one (cf. v. 27f) with the quotation of Leviticus 19:18. This second part of the greatest commandment includes a right form of “self-love” that means a good relationship to oneself. That is the basis for a good relationship to one’s neighbour. Both quotations of the Torah/Pentateuch are a summary of all laws and rules in the Hebrew Bible[1383] which consists of two commandments in one “Great Commandment”. The Jewish and Christian first important relationship has to be with God like a couple in love, which is not primarily a feeling but refers to the covenant of fidelity. The “First Commandment” of the double/“twin”[1384] commandment is our relationship to God in a matter of willingness to obey and act rightfully, with “all your heart” (= will and centre of a person), “soul” (= life) and “mind”[1385]. Here, the two commandments – love of God (cf. Deuteronomy 6:5) and love of neighbour (cf. Leviticus 19:18) are united[1386]. With this answering, the scribe synthesizes the “Ten Commandments” – the “Decalogue” – and the 613 rules into one main (double) commandment, like an abridged version of the two tablets (cf. Exodus 31:18; 32:15–16; 34:28–29):

the first tablet with the three or four[1387] divine Commandments that rule the relationship between human beings and the one God YHWH (cf. Exodus 20:2–12 or Deuteronomy 5:6–15);

the second tablet with the “Fourth/Fifth to Tenth Commandments” (cf. Exodus 20:13–17 or Deuteronomy 5:13–21) that rule the relationship between man and his neighbour.

On the one hand, the tablet for the cult, and on the other hand the tablet for the ordering of society. The idea of the Evangelist is that if we truly love God and our neighbour(s), we shall naturally keep this one “Great Commandment” of “Love of God” and “Love of the neighbour” in our Christian life.

His Order/Advice (v. 28)

Jesus emphasizes this “correct”[1388] view/answer of the scribe and encourages him to practise the love of God and the love of others in actions/deeds as “active” and “divine service” and not only in (pious) words (note the imperative). The result of this doing will be according to Jesus: “You will live” [1389] (everlasting – cf. v. 25c “eternal life” or Deuteronomy 30:15–16).

The Counter Question of the Scribe (v. 29)

“After losing the first round”[1390], the scribe, who “wanted to justify himself”, asked Jesus again (cf. v. 25): “Who is my neighbour?” This question links the first part of the dialogue between the scribe and Jesus in verses 25–28 with the second part in vv. 30–37.

His Parable of the “Good Samaritan” (vv. 30–35)

The Starting Point (v. 30)

“Jesus’parable switches the focus from the neighbour as the object of love to the neighbour as subject of love.”[1391] He introduces the parable with the setting of the scene as follows: On the way from Jerusalem[1392] (the “Holy City” – between 606 and 826 metres above sea-level) to Jericho[1393] (the “City of Palms”, near the Dead Sea, between 380 and 800 metres below sea level – the deepest place of the world!), a distance of about 28 kilometres/17 miles, a traveller/pilgrim (singular) “fell into[1394] (the hands) of robbers[1395]” (plural – cf. v. 36b) who “stripped[1396] him” (of his clothes), beat[1397] him, and “left him ‘half dead[1398]’”.

The Idleness of the Priest and the Levite (vv. 31–32)

A “priest”[1399] (v. 31a) and a “Levite”[1400] (v. 32a – cf. John 1:19), who “went down from Jerusalem to Jericho” (vv. 30b, 31b), travelled the same route/way and saw the maltreated traveller, but they “passed by[1401] on the other side” (vv. 31c, 32c), both avoid him, because they did not want to touch a (half) “dead” man because of the Law of cleansing[1402] for seven days (cf. Leviticus 5:2–3; 21:1–3; Numbers 5:2; 6:6–8; 19:11). Twice – no help.

The Help of the Good Samaritan in Company with an Innkeeper[1403] (vv. 33–35)

With the model of the “Good Samaritan”, Luke gave an answer to the question “Who is my neighbour?” in v. 29. The Samaritan (cf. Luke 9:56; 17:16) – the third one (“a maius ad minore”), – is in the Jewish eyes an outsider, a heretic, and a lawbreaker because of religious differences and national prejudices[1404]. The Samaritan becomes the model for the “Law of God”, because he fulfils the “spirit of God’s Law”[1405]: This outcast person had helped the robbed traveler, who was in need of his care, thus practicing real love of neighbour in the sense of the Great Commandment in contrast to the the religious officials/theologians – the priest and the Levite, as upholders and experts of God’s word and law but only in theory/lip service, “who passed by the injured man on the roadside” (vv. 31c, 32c). That is the paradox of this parable. Jesus describes in detail the programme of the “first aid” by the Samaritan as a “good job”: He “took pity on”[1406] (v. 33e) the helpless traveller, “bandaged[1407] his wounds, pouring on oil[1408] and wine[1409]” for disinfecting, “took him to an inn”/safe lodging-place on “his own” donkey/horse[1410], “took care[1411] of him” (vv. 34–35 or Exodus 23:4–5 or Leviticus 19:34; Deuteronomy 10:19), and paid “two denarii[1412]” for the service of the innkeeper during his absence (v. 35). Here, the aid/help/service through the Samaritan and the innkeeper was sponsored by the Samaritan.

Jesus’ Counter Question (v. 36)

The structure of the dialogue between Jesus and the scribe in vv. 36–37 corresponds with the verses 26–28. Before, the scribe wanted to test Jesus by a tricky question (cf. vv. 26, 29), but at the end, Jesus tested him by His question about the neighbour’s identity.

The Answer of the Scribe (v. 37a–b)

The scribe answered again (cf. vv. 27, 37) his own question (cf. vv. 26, 29): The Samaritan who “had mercy[1413] on him.”

The scribe “sees neighbourliness in terms of legal prescription,” whereas “Jesus sees neighbourliness in terms of human relationship; the lawyer regards a neighbour as a limited responsibility,” whereas “Jesus regards a neighbour as a gracious supporter. The lawyer has already quoted the law which understood neighbour as the one who should be ministered to, as the object of love; but Jesus’ parable switches the focus from the neighbour as the object of love to the neighbour as” the “subject of love. In the parable, the neighbour is the one who actually ministers to the needy, the one who is engaged in love in the active” sense. “Neighbour” is not a matter of nationality, blood or religious bonds – “my neighbour” is “the one who is near” who is in a way “relating to other people and to God”[1414]. Until that time, the concept of “neighbour” was understood as referring essentially to one's countrymen. This limit is now abolished. Anyone who needs me, and whom I can help in solidarity and compassion, is my neighbour “by chance”. The concept of “neighbour” is now universalized[1415] – for all mankind.

Jesus’ Order/Appeal (v. 37c–d)

Jesus’ last word is a double order to him again (cf. the verb “do” in vv. 25c, 28c): “Go and do likewise”.

2.3.1.7 His Visit to Mary and Martha (vv. 38–42)

The Setting (vv. 38–39)

Who: Jesus, Mary and Martha;

Where: in the village of Martha, Mary(, and Lazarus in Bethany – cf. John 11:1).

v. 38: Jesus and His disciples visited His friends – Martha (cf. vv. 38, 40, 41) and Mary (cf. vv. 39, 42), the sisters[1416] of Lazarus (cf. John 11:1–44; 12:1–3) – at their (open) home.

v. 39: First, the Evangelist portrays Mary like a “student” of her “rabbi” Jesus, “sitting at the Lord’s feet and listening to His word” (cf. 2:46; 4:20; 5:3; Mark 9:35; Matthew 5:1; 15:29; 24:3; John 4:6–26; 8:2).

The Dialogue between Martha and Jesus (vv. 40–42)

v. 40: Secondly, Luke describes the “busy hostess”[1417] Martha in her perfect hospitality and active “service” (cf. the Greek noun “dıakonía” and verb “dıakonéo”[1418] or the Latin word “labora” [= work] in Luke 22:26–27 and John 12:2, 26) without time to spend with Him (in the sense of the Latin word “ora” [= pray]) for her own (spiritual) relaxing, meditation, inspiration by Him. She is absent, not present to “listen” to Him because of her preparation in the context of hospitality. Her activity absorbs her mind. In this way, Martha is not with Jesus to “listen to His word”. She wants to solve her problem of the situation, and to let Jesus recognize her displeasure, thus, she takes action by ordering her sister Mary to “help”[1419] her in fulfilling her many tasks – in the sense of “job sharing”.

v. 41: Therefore, Jesus rebukes her “(hyper-) active” overdoing, and

v. 42: in this case, He prefers the “contemplative” (Christian) lifestyle of Mary (note also 2 Thessalonians 3:10), but it needs both, “the active and contemplative lives”[1420] in balance.

Chapter 11

His disciples asked Him to teach them to pray in the context of His “way towards Jerusalem” (9:51–19:28). This request (v. 1) opens His talk/catechism (vv. 2–13) on prayer with the so-called Lord’s prayer (vv. 2–4) and His instructions (vv. 5–8) and His invitation (vv. 9–13) for praying with the help of two parables.

The five petitions of the Lord’s Prayer are structured in two sets: first as a set of two (heavenly/vertical) intercessions, which are opened with “you” in v. 2c–d, and the last three as (earthly/horizontal) petitions with “we” in verses 3a, 4a.b.c. Then, the parable (vv. 5–8) and the logion about “asking” (vv. 9–13) are opened with a classical rhetoric question (vv. 5b, 11a). The parable is a dialogue in which the two different standpoints of the traveler/friend of the householder outside (vv. 5–6) and the householder and his family in the house (v. 7) are described.

The parable is followed by His teaching to the people as a controversy reveal[1421] (vv. 14–36) and His discourses against the Pharisees and scribes in a Pharisee’s house (vv. 37–54).

Commentary

2.3.1.8 The Lord’s Prayer (vv. 1–4[1422])

The Setting (v. 1)

According to Luke, Jesus is shown in prayer[1423] on His way to Jerusalem (9:51–19:28). His disciples asked Him to teach them to pray “just as John[1424] taught His disciples”.

The Prayer (vv. 2–4)

The two petitions of the first set pray for the fulfillment of God’s plan on earth; the three petitions of the second set pray for the various needs of human beings.

The Heavenly/Eternal/Vertical Dimension of the Lord’s Prayer (v. 2)

(The historical) Jesus introduces/advises us to pray in the inspired words (“ipsissima vox”) of the so-called “Lord’s Prayer” which He opens with the personal vocative “Father” (cf. vv. 2c, 13c and 10:21; 22:42; 23:34, 46) in the sense of “Abba” (cf. the Aramaic term in Mark 14:36; Romans 8:15; Galatians 4:6 which literally means “daddy”[1425]) for God like a Father-Son (of God/Man or God’s child)-love-relationship (cf. Wisdom 14:3l; Sirach 23:1; Isaiah 64:7; Malachi 1:6) or a caring mother-child-correlation[1426] (cf. Psalm 131:2; Hosea 11:4) and all those who pray the Lord’s Prayer are invited into this intensive God-Jesus-relationship respecttively communication. The first two of five petitions have God in Heaven in the center, the personal, individual address, receiver, contact person of the prayer: first petition regarding God’s holiness: “hallowed[1427] be your name” as monotheistic God, the Creator of ALL (cf. Exodus 20:7/Deuteronomy 5:11; Leviticus 21:6; 22:2, 23), YHWH (say “adonaj” – cf. Leviticus 10:3; Numbers 20:12; Isaiah 29:23; Ezekiel 36:22–23; 38:23; 39:7) and second “your” (heavenly/divine) “kingdom come” (Luke 11:20) that there will be a bit “Heaven on earth”. Therefore, human beings may trust in God – in good and bad times.

The Earthly/Horizontal Dimension of the Lord’s Prayer (vv. 3–4)

Three petitions are extended to three concrete human needs: bread (third petition in v. 3), forgiveness (fourth in v. 4a–b), and perseverance (fifth in v. 4c).

v. 3: The third petition for the “ giving us each day[1428] our daily bread[1429]” (cf. v. 5e) as Luke’s motif of food (cf. 4:3–4; 6:4; 7:33; 9:3, 13; 11:5; 14:1,15; 15:17) is the archetypical symbol of daily existential needs/provisions for life – including the Eucharist (cf. 9:16; 22:19; 24:30, 35).

v. 4: The fourth petition of mutual forgiveness is for peace on earth that grants a bit “Heaven on earth”:

“forgive us our sins[1430],

for we also forgive everyone who is indebted[1431] to us” – to express our pardon to God and to any human being as the “image of God” (Genesis 1:27). Normally, God is the only one who can forgive sins. But God’s gift of mercy and (divine) forgiveness towards us result in our (human) forgiveness of others. In other words: “God’s forgiveness works through human forgiveness – ‘whose sins you shall forgive, they are forgiven’ (John 20:23).”[1432]

The fifth petition of the prayer is: “lead[1433] us not into temptation[1434]” (cf. Luke 4:13; 22:40, 46).

2.3.1.9 Trust in God, our Heavenly Father (vv. 5–13)

The Parable of the Persistent Friend at Midnight (vv. 5–8)

v. 5: Jesus explained the aspect of asking with the help of the parable of the persistent “friend” (vv. 5–6, 8) “at midnight”[1435] as follows: A tired and hungry traveller asked his friend (then)/“you” (now) (cf. Genesis 18:1–15; Job 31:32). The rhetoric question “who of you” in v. 5b suggests a positive answer to “lend”[1436] him “three (loaves of) bread” (cf. v. 3a),

v. 6: and since the friend in his Palestinian house[1437] had “nothing to set before him” – “man does not live on bread alone” (4:4)!?

He went to another friend’s house and asked for bread.

v. 7: He replied: “Do not bother[1438] me.” (cf. 18:5) “The door is closed[1439], and my children are with me in bed. I cannot get up and give you anything” (note v. 8a). The (eschatological) time is over, the door is closed (cf. the parables of closed door in Luke 13:24–25 or of the five foolish bridesmaids in Matthew 25:2–3, 5–13);

v. 8: but[1440] the householder/the Lord/God will fulfil the request of the midnight petitioner because of his “persistence”[1441] (cf. 18:1–8) and not for the sake of his friendship but “for the simple sake of peace”[1442] in the night: “rise and give him whatever he needs” (cf. v. 7b or 18:5). Jesus emphasizes this with the introductory statement “I tell you” (cf. vv. 9a, 51), so that in the same way, God will be everywhere and always there for us, His “children”.

Encouragement to Pray (vv. 9–13[1443])

vv. 9–10: As in v. 8a, Jesus underlines His promise (note the three aphorisms of the first verbs in imperatives and the seconds verbs in future) again with the introductory statement: “Ask[1444] and it will be given to you” (cf. 6:30). Then, a double logion follows about the “door” which “will be opened[1445] to you” (vv. 9d, 10c), if you have “knocked” on it before – “seek, and you will find[1446]” (cf. vv. 9c, 10b–c; 12:36; 13:25).

v. 11: As v. 5b (“anyone else of you”), the second logion describes the familial “father”/mother-“son”/daughter-relationship[1447] (cf. vv. 2c, 7, 11, 13) in the context of two loaded questions[1448] (cf. vv. 11–12a). The point of the parable is that a father responds to his son’s request/asking (cf. vv. 11b, 12a): He “will give him” (vv. 11c, 12b) a “fish”[1449] and no “snake”[1450] (cf. 10:19) –

v. 12: or an “egg”[1451] and no “scorpion”[1452] (cf. 10:19). The “earthly” fathers (or mothers) will not give their children bad things like snakes or scorpions.

Conclusion (v. 13)

If the earthly human (evil/bad/sinful) fathers will respond well to their children’s request than much more the “Father in Heaven” (“a minore ad maius”/“a malo ad bonum”[1453]) – with the “Holy Spirit” (cf. 10:21; 12:10, 12) – will take care and do all for their existence – food, help …

2.3.1.10 Controversies between the People and Jesus (vv. 14–36)

The Debate between Some and Jesus about His Collusion with Beelzebul (vv. 14–23[1454])

The Setting (v. 14)

The starting point of a debate between some of the onlookers and Jesus was His exorcism of “a demon[1455] that was dumb/mute[1456]”. The result was that the cured man could speak again so that the present “people” were “marveled[1457]” (cf. v. 38a and 4:22; 9:43b).

The Thesis of Some about Jesus (vv. 15–16)

v. 15: Some of the bystanders claimed that His power was “black magic” through “Satan” (cf. v. 18a). They made this reproach to Him: He has “Beelzebul[1458], the leader/prince[1459] of demons” (on His side); it is through the devils that He “casts”/“throws”[1460] devils “out” (cf. His exorcism in 4:33–37, 41, 44; 8:2, 26–39; 9:37–43a; 13:32).

v. 16: Others tested[1461] Jesus and sought[1462] (cf. v. 9c) from Him an extraordinarily powerful “sign[1463] from Heaven”.

The Antithesis of Jesus (vv. 17–23)

v. 17: To these critical words, Jesus, who got their point, answers with an “antithesis” that a(n official) “kingdom”[1464] (v. 24), a (private, individual[1465]) “house(hold)/family[1466]” (v. 17d) or

v. 18: “Satan”[1467] cannot be “divided[1468] against themselves”[1469] (note the parallelism in vv. 17c, d, 18a–b) in the form of a suggestive question to the asking people (cf. vv. 15–16).

v. 19: His second suggestive question is:

“If I ( ) cast/throw out demons (by Beelzebul), [by whom] do your sons [ ] cast/throw them out? Therefore, they will be your judges[1470].”

v. 20: Jesus corrects their viewpoint that He did not cast them out by “Beelzebul” but with “God”’s help – “a minore ad maius” (cf. vv. 13, 21–22, 34–36):

“If [I] ( ) [ ] cast/throw out demons (by the finger[1471] of God)” – cf. Exodus 8:15,

“then, {the ‘Kingdom of God’} has come[1472] upon/to you { }” (cf. 17:21).

v. 21: Afterwards, he explains His viewpoint with a comparison with a military background[1473] in allusion to Isaiah 49:24–25; 53:12 with a comparative – note the adjective “ıschurós”[1474] in v. 21a and “ıschuróteros” in v. 22a – as in 3:16:

“When a strong man, fully armed[1475],  guards[1476] his own palace[1477]

( ) [ ] his goods[1478] [are] (in peace).

v. 22: but when one stronger than   ( ) he attacks[1479] (him) and overpowers[1480] him, ( ) he takes away (his armor[1481]) in which he trusted[1482], and ( ) he divides up[1483] (his spoil[1484]).”

In other words: Jesus as the Son of God is stronger than Satan respectively “Beelzebul” (cf. Revelation 20:2).

v. 23: The conclusion of His viewpoint (cf. Matthew 12:30) is that the person

“who (is)   not   ( ) with” Jesus (cf. 9:50)

“is against” Him, and

“who [does] not gather[1485] with” Him, “scatters[1486].”

The Return of the Evil Spirit (vv. 24–26[1487])

v. 24: After His exorcism in v. 14 and His explanation in vv. 17–23, Jesus tells that it is possible that the “unclean spirit”[1488], who “came out”[1489] of the body of “man”, could change his mind – in the desert[1490] – and decide his “return[1491] to the house” respectively the body of the individual person where he can “find rest[1492]”.

v. 25: If there is a “vacuum”[1493], the demon can take place/possession again.

v. 26: As the comparative in v.22a, Jesus emphasizes that the return of the demon/s will be – “seven”[1494] times (cf. 8:2 or Mark 16:9) – “more evil/wicked”[1495] and “worse”[1496] for the person “than before” his leaving (cf. vv. 14, 24).

The message of this parable is a warning[1497] that it is not enough to be emptied of (an) evil (demon/Satan in vv. 14, 18, 24– cf. Galatians 5:19–21) without our (new) filling with the power of the Holy Spirit respectively (the Word) of God (cf. vv. 13, 20, 28 and Galatians 5:22–25) in us. An ignoring of His advice “invites the return of more evil”[1498] and leads one back to one’s old ways.

Conclusion (vv. 27–28)

v. 27: Luke’s characteristic phrase “egéneto dé” (cf. vv. 1a, 14a, 27a) introduces a saying of a woman: “Blessed[1499] is the womb[1500]

that bore[1501]” Jesus, and

“the breast[1502]  that you sucked[1503]/fed” (cf. 21:23; 23:29) Him.

v. 28: Jesus replied: “( ) Blessed (rather) are those

who hear the ‘Word of God’[1504] and keep[1505] it.”

In other words: The “Word of God” “fills man’s vacancy” (cf. vv. 24a, 25) and the evil “will keep … banished forever”[1506].

The Sign to the World (vv. 29–36)

Sign of Jonah (vv. 29–32[1507])

v. 29: Then, Jesus said to the people: You are a(n) “evil/wicked generation[1508]”.

“It seeks a sign” “as spectacular events”[1509] (cf. v. 16b);

“but (no) sign will be given to

it except the sigh of Jonah[1510]”.

God ordered the prophet Jonah (cf. Jonah 1:1–2; 3:1–2) to preach repentance

v. 30: to the pagan people in Nineveh[1511] (cf. Jonah 3:3–10), the capital of Assyria. Analogous to Jonah’s task on God’s behalf, salvation of the “Son of Man”[1512] (= Jesus) is not only for Jews, but for all people(s) in a universal way.

v. 31: Both, the “Queen[1513] of South[1514]”/Sheba (cf. 1 Kings 10:1–13) because of “Solomon’s wisdom[1515]”

v. 32: and “the Ninevites” (v. 30a) were moved to “repentance”[1516] (cf. Jonah 3:5) at “Jonah’s preaching”[1517] by the authentic “Word of God”. The introductory phrase “kaì ıdoú” (vv. 31d, 32d) and the comparative “pleĩon” – note the parallels between v. 31 and 32[1518] – emphasizes that Jesus’ role/mission on God’s behalf is “greater” than “Solomon’s wisdom” (cf. v. 31c–d or 2:40, 52) and “Jonah’s preaching” (cf. v. 32c–d), but the Jews – the Jewish people and leaders – reject Him more and more (cf. 10:12–16).

Parables of the Concerning Light and the Sound Eye (vv. 33–36[1519])

In verses 33–36, Luke gives some sayings by Jesus with the help of the keywords “lamp”[1520], and “lampstand”, as well as the contrast between the “light”[1521] and the “darkness”[1522].

v. 33: As in 8:16[1523], His saying/parable uses the example of a “lamp”, making a correction[1524] (“oudeís … allá”) in the sense of a loaded question: “No one after lighting a lamp puts it in a cellar [or under a bowl], but on a “lampstand”[1525]. The answer is clear, “a lamp” has to be put on “a lampstand” in order to “see the light” and to give light [and it should not be “under a bushel” – that will be nonsense and also counterproductive/dangerous]. This comparison takes into account the context of the time of Jesus: A Palestinian house with one room only had one small window, so that in the house it was very dark. Therefore, the inhabitants needed a lamp filled with (olive) oil to give light indoors (cf. Luke 15:8 or Matthew 5:15 or 2 Samuel 22:29; 2 Kings 4:10; Psalm 18:29).

v. 34: Like in Matthew 6:22–23, Jesus speaks of the “eyes”[1526] as “the lamp of the body[1527]”. There are only two possibilities: Either “the eye is sound[1528]” so that the “whole body” becomes enlightened, or the eye is “bad/not sound” so that the “body is full of darkness” because of evil desires/viewpoints. “If the person is alive with the light, a light that has been lighted within, that light will give clarity and warmth and comfort to those who sit in darkness, to those who wander in the shadows in search of a glimmer of light.”[1529]

v. 35: Jesus’ appeal – note the imperative[1530] – concludes to be in “light” and not in “darkness”/sin (cf. John 3:19–21)

v. 36: that the “light” in the “\whole body” (cf. 34c) will banish the darkness like a shining “lamp” (vv. 33a, 34a) or personal shield/“aura” – a minore ad maius (cf. vv. 13, 21–22).

2.3.1.11 Jesus’ Criticism of the Pharisees and Scribes (vv. 37–54[1531])

Who: Jesus, (His disciples), a Pharisee and his guests – Pharisees and scribes (vv. 53–54), a scribe (v. 45);

Where: in a house of a Pharisee;

When: during a meal on His way to Jerusalem.

The Setting (vv. 37–38)

v. 37: Jesus accepts again an invitation[1532] to an oriental banquet[1533] (cf. 22:14) by a “Pharisee”[1534] (singular – cf. vv. 37a, 38a; 7: 36–37; 14:1; 18:10–11) to eat[1535] in his house (cf. 7:36–50; 14:1–24)

v. 38: and publicly ignores there the rules of washing like the “observing the sabbath” (cf. 4:31–37, 38–39; 6:1–5, 6–11; 13:10–17; 14:1–6) and “keeping a distance from sinners”[1536] (cf. 5:27–32; 7:34, 37, 39; 15:1–2; 19:7). This ritual washing was done not for health reasons, but rather it was a symbol of washing away any contamination from touching anything unclean (cf. Leviticus 11:1–15:33; Numbers 19:16 etc.). Therefore, the Pharisee was “surprised” (cf. v. 14d) and …

His Seven Woes[1537] (vv. 39–52)

Jesus realized his non-verbal (negative) thinking about Him and verbally reacted with His criticism of the Pharisees and scribes.

The First “Woe”/Complaint against the Pharisees (vv. 39–41)

v. 39: For the Pharisees the “cleansing”[1538] (cf. v. 41b) the “outside[1539] of the cup[1540] and of the dish[1541]” as “formality” was very important, but “inside”[1542] in the sense of beliefs/intention they were “full[1543] of greed[1544] and wickedness[1545]” (cf. Mark 7:15) That is Jesus’ critical view of the antithetic acts of the Pharisees because they liked to make a public show of their washing. Jesus criticized their practice because they washed their outsides but not their insides.

v. 40: Therefore, He asked them the loaded question about God, the Creator of all, which is antithetically structured: “Did not He who did/made the outside do/make the inside too?”

v. 41: The synthesis concludes His viewpoint as an instruction of sharing with needy neighbours in contrast to the official view of the Pharisees:

“But ( ) give[1546] the contents[1547] [of the dish] to the poor[1548];

and see/behold, all (is) clean [for] you ( )” – present tense!

The Second “Woe” against the Pharisees (v. 42)

In Jesus’ eyes, the (previous) believers in God/the followers of Jesus ought to have done both – to give God a tenth of the “mint”[1549], “rue”[1550] and other “herbs”[1551] of the garden and to “have to practice”[1552]/live in “justice[1553] and the ‘love of God’[1554]”.

The Third “Woe” against the Pharisees (v. 43)

The next critical point of Pharisaic lifestyle is that they “love[1555] the first/best seats[1556] (in honour) in the synagogues[1557] and greetings/ salutations[1558] in the market places[1559]” in public (cf. 20:46/Mark 12:38–39 or Matthew 23:6–7). In other words: They wanted to be privileged and prominent in society, and craved honour, prestige, and recognition.

The Fourth “Woe” against the Pharisees (v. 44)

The fourth woe against the Pharisees is like a proverb: They “are like (unmarked[1560]) graves[1561] ( )” (cf. v. 47b), “and men walk[1562] over it without thinking/knowing it”. Numbers 19:16 states that a person who touched a grave was unclean (cf. vv. 38–39).

The Statement of a Scribe (v. 45)

An expert in the “law”[1563] respectfully interrupts Jesus’ critical statement against the Pharisees with the remark: “Master”[1564] (cf. 7:40; 10:25[; 18:18]; 19:39; 20:[21,] 28, 39), in “( ) saying (this), [ ] { } You reproach/insult[1565] {us} [too]” – note the same verb in the third prediction of His Passion in 18:32.

The Fifth “Woe” against the Scribes (v. 46)

The fifth “woe”/complaints addressed to the scribes/lawyers criticizes their double standard behaviour because they “load[1566] men with burdens[1567] hard to bear[1568]”

but they themselves “(do not touch[1569] the burdens) with one” of their “fingers[1570] ( )” to help them.

The Sixth “Woe” against the Scribes (vv. 47–51)

vv. 47–48: Then, Jesus rebukes that their own ancestors (“[fore-] fathers”[1571] – cf. vv. 47c, 48b or 6:23, 26) “killed”[1572] the “prophets”[1573] (cf. 13:34) as God’s constructive critical messengers/spokesmen and afterwards, their sons “build[1574] … tombs” (cf. v. 44b or Matthew 23:29) for the killed prophets as “a monument with the laudatory intent of honoring a person.” That is a sign of “consensus”[1575] in Jesus’ eyes. Therefore, His criticism is that the scribes “are accused of not listening to God’s past or present spokespersons” and the “ironic” is that they “only honor dead prophets, not living ones; by erecting a monument over them”, they “have made sure they are truly dead”[1576]. But it was not only a history of the Jewish fathers’ tradition, but

v. 49: it is also the same situation for Jesus and His twelve “apostles”[1577] because they will ignore (cf. Jeremiah 7:25–26), “kill” (cf. vv. 47c, 48c and 12:4 or Revelation 18:24) and/or “persecute”[1578] (cf. 21:12 or Matthew 5:10–12, 44; 10:23; 23:34; John 5:16), so His prediction. For the scribes, “the only good prophet is a dead prophet.”[1579]

v. 50: Jesus concludes this woe with a threat that the murder of “all the prophets” from the “creation”[1580]/beginning “of the world” until His time will be required[1581] of the Jewish “generation” (note the parallel in v. 51c[1582] – cf. vv. 29, 30, 31, 32) at the time of Jesus.

v.51: He emphasizes His statement against them with a biblical comparison in the form of a “contrast”[1583] between “Abel”[1584] (cf. Genesis 4:8–10) and “Zechariah” (2 Chronicles 24:20–22) and underlines it with the phrase “yes, I tell you” in v. 51b at the end.

The Seventh “Woe” against the Scribes (v. 52)

At the end of His criticism of the scribes, Jesus emphasizes reproachfully that the scribes “have taken away the key[1585] to knowledge[1586]” themselves with the result that they

“have not   entered[1587]”

and they have “hindered”[1588] those who “were entering” (cf. Matthew 23:13).

The Reaction of the Scribes and Pharisees (vv. 53–54)

v. 53: After Jesus’ “verbal trashing”[1589] and His “leaving”[1590] the house of the Pharisee, the “angry”[1591] religious leaders – “the scribes and Pharisees”[1592] (note during His Galilean ministry in 5:21, 30; 6:7) – decided to oppose Jesus “extremely”[1593]/fiercely and to “question”[1594] Him,

v. 54: “waiting[1595] to catch” Him because of His “saying”[1596]

Chapter 12

In chapter 12, Jesus teaches His disciples (vv. 1–12, 22–53) and the Jewish people about the rich fool (vv. 13–21) in the form of warnings (vv. 13–15, 32–34) and some parables (vv. 16–21, 24–28, 35–46, 54–56, 58–59), as well as other sayings.

Commentary

2.3.1.12 Jesus’ Warnings to His Disciples (vv. 1–12[1597])

Who: Jesus, His disciples, crowd;

where and when: on the journey to Jerusalem.

The Setting (v. 1a–c)

A genetivus absolutus (the subject “tõn murıádon[1598] toũ óchlou” in genitive is combined with the participle “epısunachtheısõn”[1599] – the gathering of a crowd of many [ten-] thousands) introduces

His Warning against the False Teaching of the Pharisees (vv. 1d–3)

v. 1d–e: His warning[1600] (cf. 20:46 or Matthew 7:15; 10; 16:6) against the (“leaven”/“yeast”[1601] of the) “hypocritical”[1602] “Pharisees” (cf. Matthew 16:6, 11–12 or Luke 11:39–44; Mark 12:15; Matthew 23:28) is the starting point for His teaching to the “disciples”[1603].

v. 2: Jesus argues in the sense of an ancient Greek proverb: “Nothing can be secret” –

“Nothing is covered up[1604]

that will not be revealed,

or hidden

that will not be known” (cf. 8:17;

v. 3: “what you (have said)   in the dark[1605] ( )

(will be heard) in the (day-) light ( ),

and what you (have said/whispered)   in the ear[1606] in the inner/private rooms[1607]

will be proclaimed[1608] from the roofs[1609].”

His Exhortation to Fearless Confession (vv. 4–12)

v. 4: During the journey to Jerusalem, it was clear to Jesus that His mission in word and action would have an end there. He reflects on this situation, on the time after Him. Therefore, He appeals to His disciples to be in “God” (v. 6b), who is “powerful”[1610] (v. 5b) as the Creator of all, without “ifs and buts”. That message of trust in the triune God is the basis for existance as Christian and as His “friends”. It will help them in the situations of execution and persecution through His fighting haters and opponents, then and now. They could and can “destroy/kill”[1611] (cf. v. 5b) “the body”[1612] but not the soul[1613] (cf. Luke 11:34; 12:22/Matthew 6:22, 25). In His eschatological view, Jesus held the soul dearer than the body.

v. 5: Jesus emphasizes with the phrase “Yes, I tell you” (v. 5c – cf. v. 4a) that to follow Him can be “fearful”[1614] (cf. v. 5a, b, d) and dangerous, but God’s care is unlimited for His “children”. Therefore, the faithful should “fear” God – better – trust in God.

vv. 6–7: Jesus connected God’s protection with the real possibility of the martyrdom for His sake by a rhetorical question which compares “sparrows”[1615] in verse 6 and 7b to the “count”[1616] of the “hairs”[1617] (cf. Matthew 10:30 or 1 Samuel 14:45 and 2 Samuel 14:11) in verse 7a. The purpose of these words is to strengthen the disciples and their trust in God’s care in particularly dangerous situations: “the hair” of human being is more worth than a few “sparrows”. Jesus has given the covenant to His disciples – then and nowadays – so that those who lose their lives for His sake will find it (cf. Luke 9:24; 17:33). This is the reason that Christians can be fearless and confident in God “with all your heart, and with all your soul, and with all your mind” (Deuteronomy 6:5 [“Schema Israel”]).

v. 8: After this, Jesus emphasizes again – “I tell you” (vv. 4a, 5c) – the two antithetic eschatological sayings of standing up for Jesus Christ – a maius ad minore:

“All who, acknowledge”[1618] Jesus

“before men, the ‘Son of Man’[1619]” (= Jesus) “will acknowledge them

before the angels of God”;

v. 9: however everybody who “deny”/negate[1620] Him

“before men” because of their opportunism …

“will be denied[1621] by him

before the angels of God” (cf. 9:26).

v. 10: The “Holy Spirit”[1622] in vv. 10c, 12a is the topic of His warning in verses 10–12. Jesus predicts that the “talk”[1623] against His ministry (cf. v. 10a–b) “will be forgiven”[1624], but not against the divine “Holy Spirit” (cf. v. 10c) because of their “blasphemy”[1625].

vv. 11–12: It follows His promise that they will not have to “worry”[1626] (cf. vv. 11b, 22c, 25a, 26b or 10:41) about their speeches[1627] for the defense[1628] (cf. 21:14–15) because the “Holy Spirit will teach” (v. 12) the disciples in the situation of a persecution through the Jewish religious (note the Greek terminus technicus “sunagogás” in v. 11a) and the (Roman) political “authorities”[1629] (cf. Ephesians 1:21; 6:12; Colossians 2:10, 15; 1 Peter 3:22) always and everywhere.

2.3.1.13 Jesus’ Warning against Avarice as a Parable of the Rich Fool (vv. 13–21)

Who: Jesus, His disciples (v. 1); someone of the crowd (v. 13);

Where: on the way to Jerusalem (9:51–19:27);

When: during the Way towards Jerusalem.

His Warning of the Greed (vv. 13–15)

v. 13: During His way to Jerusalem, someone of the Jewish crowd respectfully asked Jesus: “Master/teacher[1630] (positive), tell (my) brother ( ) to share/divide[1631] { } the inheritance[1632] {with me }”? – cf. 6:30.

v. 14: He strongly reacts/rebuked – note the title “man” with a negative accent = in Hebrew “Adam” who was sinful – and disapproves of the request to be a mediator between the quarrelling brothers because of the heritage: “Man, who appointed[1633]” (cf. vv. 42, 44) “me a judge[1634] or a divider[1635] over/between you?” (cf. Exodus 2:14).

v. 15: Jesus warns (note the two imperatives[1636]) the crowd (including us – note the present tense) of materialistic to a lifestyle: “Take heed! Be on your guard against all (kinds) of greed/avarice”[1637] (cf. “greed” in the list in Mark 7:[21–]22); a man’s “(life) does not consist in the abundance[1638] ( ) of [his] possessions[1639] [ ]” as earthly treasure (cf. His warning in vv. 33–34).

The Parable of the Farmer (vv. 16–21)

The Setting (v. 16)

v. 16: Jesus explains His viewpoint of the correct orientation concerning the (earthly) treasure/s (v. 21) with the help of a “parable”[1640] of the “rich”[1641] farmer who organized everything

The Self-Talk[1642] of the Farmer (vv. 17–19)

v. 17: to bring the plentiful harvest from his field into his “barn”[1643] (cf. v. 18). He has such an abundance of crops that he has run out of storage space – “I have nowhere to store[1644] my fruits[1645]/crops”. The egocentric farmer speaks to himself (cf. 15:17–19; 16:4; 18:11) – in so doing, we (as listeners) are included in the process of his decision-making/mind/“thought”[1646] (“what shall I do”[1647]?) – of two possibilities: Either the barns will be the old ones and too small for the good harvest

v. 18: or he has to invest in bigger barns. He decides/intends (“this is what I’ll do”) for the second possibility and “will tear down”[1648] his “barns” (cf. v. 24 or 3:17; 11:23), “will build[1649] larger ones” and will store all” (his) “grain”[1650] (cf. 3:17; 16:7; 22:31) “and goods[1651] ( )” (cf. v. 19b; Psalms 49:7; Sirach 11:19) for his future,

v. 19: so that he can enjoy[1652] his retirement by preparing/ accumulating material wealth for (earthly) life with “enough possessions for the future”[1653] – “eat” and “drink”[1654] = the nourishment of the body/flesh “for many years” – before death. That is his vision.

God’s Intervention as Conclusion (vv. 20–21)

v. 20: This egoistic vision of a short-term solution does not think about God’s plan/will, which makes it a negative model/example[1655] of a wrong decision. Therefore, Jesus strongly titles/calls the rich farmer “a fool”/“foolish man”[1656]. He is hoarding grain for himself without God, his Creator, and is happy in the knowledge that his heart’s desire finds total fulfillment in a barn full of grain on earth (cf. Psalm 49:11, 17–21). Jesus tells the long-term correct standpoint of God – “over night” – in this case as follows: “This very night” (cf. 17:34) “(your) soul/life ( ) is demanded[1657] from you” (cf. Psalm 73:18–20). Then the important question by God/Jesus in the form of a prophetic warning[1658]: “The things you have prepared[1659]” for yourself (cf. Wisdom 15:8), “whose will they be”? Are the material things for the eternal life, after the earthly life, in Heaven/in the ‘Kingdom of God’? God thwarted the whole plan of the farmer. On behalf of God, Jesus wants to warn/interdict and remind us of using the limited time on earth for the correct relationship to things/worldly ambitions and to God[1660], the Creator of all things – including us – (on earth and in Heaven), the “giver of life” at the beginning and at the end/by death. What about the grain/heritage (cf. v. 13)/materialism of the rich foolish farmer?

v. 21: The comment of the Evangelist emphasizes the preparation to be “rich”[1661] with the treasure/s in Heaven without the priority/ alternative of the worldly treasures on earth for himself/herself (cf. vv. 33–34 and Matthew 6:19–20[, 25–33/Luke 12:22–32]); the rich farmer of Jesus’ parable has a big mountain of grain on earth but no treasure before God in Heaven. He served the mammon/money/wealth and not God (cf. 16:13) – being is better than only having. “The real treasure of the heart […] is not a matter of having, it is a way of being.”[1662]

2.3.1.14 Anxieties about Earthly Things and Treasures in Heaven (vv. 22–34[1663])

The viewpoint of Jesus regarding the “worries”/“anxieties” of human beings in their lives is that God, the Creator, provides His “children” and takes care of all (creatures): for example, the ravens in contrast to the daily working of a (male) farmer (cf. v. 26) concerning the “eating”/“food” (cf. vv. 25c, 23) or the “lilies” (v. 27a) in contrast to the daily work of a (female) spinner (cf. v. 27b) concerning the “wearing” – “clothes” (vv. 22d, 23). Three loaded questions[1664] (vv. 25–26) are placed between four examples (vv. 24 [“ravens”], 27a [“lilies”], and 27d [King “Solomon”], as well as 28 [“grass”]) in the form of “a minore ad maius”[1665] and a conclusion (vv. 29–34).

The Setting (vv. 22–23)

The phrase “therefore[1666], I say to you”[1667] introduces Jesus’ speech about “worrying[1668] about the life” in general or the basic human needs for the “body” (v. 22c: “sõma”) and “soul” (v. 23: “psuché”) in particular: the “eating” (cf. vv [19,] 22c, 23, 29[, 45])/“food”[1669], and the “wearing”/“clothes”[1670] will motivate the audience to listen to His viewpoint about this topic.

The Double Parable of the Ravens and the Lilies/Grass (vv. 24–28)

v. 24: Jesus starts His explanation about worrying in life and seeking earthly things as distrust of God with the help of four examples: The first example reflects the aspect of “eating”/“food” (cf. vv. 22c, 23, 29): The “ravens”[1671] (cf. Psalm 147:9; Job 38:41) can live without the organization[1672] of a (male[1673]) farmer, who “sows”[1674] (the seed in the spring), “reaps/ harvests”[1675] (in summer or autumn), and takes/stores away the harvest “in barns” (cf. v. 18), because “God”, their Creator, “feeds[1676] them”. Three loaded questions follow this parable: First: Are human beings “much more valuable[1677] than the birds[1678]”?

v. 25: Second: “Which of you by worrying” (cf. vv. 22d, 26b) “can add a short span/period[1679] of life”?”

v. 26: Third question: “Why do you worry about the rest?”

v. 27: The second parable of “the lilies”[1680] reflects the aspect of “wearing”/“clothes” (cf. vv. 22d, 23) in contrast to a (female) “spinner” who “spins”[1681]. Jesus emphasizes His example of the “splendor”[1682] of the “lilies” and the “dress” of “Solomon”[1683] (cf. 1 Kings 10:5, 25; 2 Chronicles 9:24) with the introductory statement “I tell you” (cf. v. 25b). The crucial point of the comparison is that the “lilies” (v. 27) and the “grass” (v. 28a) are more beautiful than Solomon’s clothes.

v. 28: The fourth example of the nice blooming of the “grass[1684]” “today”[1685] illustrates the beautiful looks in colour, design, and variety of fine clothes[1686] in a short limited time (“tomorrow” – note Psalms 103:15–16; 147:8; Isaiah 40:6) to exist on earth and their transience – “to throw[1687] into the oven”[1688]. Like the suggestive question(s) in v. 25–26, the four examples regarding the wearing of (fine) clothes end with Jesus’ loaded question to His audience/disciples: “How much more will He” (= God, your Creator – cf. Psalm 104:1–35) “clothe you” than the “lilies” or/and “grass”? Therefore, because of their worries regarding human needs, Jesus gives the audience (including His disciples) the title of “you of little faith”[1689] (note the Greek adjective “olıgó-pıstos”).

The Conclusion (vv. 29–34)

v. 29: After the loaded questions in vv. 22, 25–26 concerning the “worrying” about “eating”/“drinking” (cf. v. 19c, 45d) and about “wearing”, Jesus concludes with His advice for the audience/disciples with this question of the human needs.

v. 30: Jesus questions their behaviour regarding the “business/focus to get the earthly possessions” in the form of a comparison between them and the “unbelieving” (in the sense of the Greek word á-pıstos) “pagans”/“the Gentiles” who do this. That is not the Christian lifestyle, but to believe/trust in “God”[1690] (cf. Psalm 4:9; 55:23 etc.), the Creator of all, and the power of love, is the solution to these problems regarding human needs on earth. The message of this parable is always “trust in God”.

v. 31: Jesus emphasizes His viewpoint of the solid foundation of a Christian lifestyle in forceful words “to seek[1691] first ‘Kingdom’” (of God). That will be the key/solution for all problems on earth – “these things will be given to you” (cf. v. 48c). In other words: Don’t be ego-centred but God-centred in your daily life (-style). God should be the first before anything else.

v. 32: After the worries over material/earthly things follows Jesus’ warning to His disciples (vv. 22–31): “Do not be afraid”[1692] (cf. vv. 4b, 7b or Isaiah 41:14), “little flock[1693], for” God, “(your Father), will be pleased ( ) to give you the Kingdom” (cf. v. 31 or 6:20; 22:29; Daniel 7:18, 27).

v. 33: Further, His other instruction/order – note the imperatives[1694] – will show how a person becomes rich in Heaven. In contrast to v. 13: “to divide/ share the inheritance with me” (cf. 18:25), those who want to acquire a “treasure[1695] in the Heavens[1696]” (cf. Luke 18:22; Matthew 6:20; 19:21) – “where no thief[1697] comes near[1698] and no moth[1699] destroys[1700]” (cf. Matthew 6:19–20) – have to “sell” and share their worldly/earthly “possessions” (cf. Luke 5:11, 28; 19:8; Acts 2:44–45; 4:32–37; 20:35) by giving alms (cf. Luke 11:41) to the poor.

v. 34: A proverb of Jesus emphasizes His message: “For where ( ) [your] treasure [ ] (is), there / / {your} heart[1701] { } will be /also/” – in other words: The “heart is at home in the kingdom of”[1702] God. Trust in our heavenly God is the correct orientation of all human beings and not the collection of earthly treasures (vv. 22–24) which causes “worries”/“anxieties” and hopelessness in the life on earth. Verse 24 bridges His explanation of these viewpoints of human beings with the aim of an “either-or-decision”: Either eternal “treasure” with “God” or earthly “treasures” like other gods, or in other words: Either “God” or the “mammon” (cf. 16:13/Matthew 6:24).

2.3.1.15 Watchfulness and Faithfulness (vv. 35–48[1703])

Vigilance of Servants and Master (vv. 35–40)

Jesus’ Appeal (vv. 35–36)

v. 35: Like the parable of the ten bridesmaids (cf. Matthew 25:1), the topic of the parable of the good and bad servant/slave (vv. 35–48) is the eschatological[1704]/final appeal – note the imperative “éstonsan” (= be)” in v. 35a – of “waiting for their Master’s return” (cf. vv. 36a, 40 or Psalm 130:6; Isaiah 26:9) – the second coming/parousia of our Lord Jesus, the Christ. For this, the disciples – then and now – should be prepared – “be dressed” (note the quotation of Exodus 12:11 [LXX] – cf. 1 Kings 18:46; Ephesians 6:14; 1 Peter 1:13) and let their “[oil-] lamps[1705] burning[1706]” (cf. Matthew 5:15), and to be wide-awake and ready for Him.

v. 36: Analogous to Matthew 25:10, the bridegroom of an eschatological “(wedding) banquet”[1707], “Master … comes” back, “knocks”[1708] on the door, and the watchful/prepared servant/s “can immediately open[1709] to Him” (cf. 11:9–10; 13:25; Revelation 3:20).

His Blessing of the Prepared Servants (vv. 37–38[1710])

He expressly says – “amen, I tell you”[1711] – praised (“blessed”/“happy”[1712] in vv. 37a, 38c) at midnight or day-break (“in the second or third watch/shift[1713] of the night” [v. 38a – cf. Mark 13:35] of the Jewish ordinary time) all “watchful”[1714], vigilant, prepared, ready “servants”[1715] (cf. vv. 37, 43, 45–47) whom He, the head waiter/ servant of the servants, will “serve[1716] … at the table”.

His Explanation with a Comparison (vv. 39–40)

v. 39: He explained the aspect of watchfulness with the comparison of the indefinite timing of the thieving in a house so that the “householder”[1717] does not “know” when (“what hour”[1718] – cf. vv. 40b, 46) the “thief” (cf. v. 33e) will “come”; therefore he has to be prepared all the time if he does not want “(his house) to be broken into ( )” (cf. Matthew 6:19–20; 24:43).

v. 40: The conclusion of the “eschatological”[1719] comparison emphasizes that the “hour” of the return/parousia/second coming of the “Son of Man”[1720]/Master/Lord/Christ is indefinite/not known. “Jesus stresses the absence of the master and the time before his delayed return – which is consistent with the idea of Jesus’ own ascension and the eventual coming of the Son of man.”[1721] Therefore, as in the example of the coming of the “thief” (= Jesus) and the “householder” (= His disciples), they – then and nowadays – should be always “ready” (cf. 14:17; 22:33) like the watchful/vigilant servants in the parable, or like Jesus – His watchfulness on the Mount of Olives/Gethsemane in Luke 22:39–46.

Peter’s Counter Question (v. 41)

(Simon) “Peter”[1722], the spokesman of the “Twelve” (disciples/Apostles), asked Jesus, the “Lord”[1723], about the “receiver of His message”/“parable” (cf. v. 16) – only the disciples or all listeners of His speech (= the crowd of people including His disciples).

The Faithful and Wise Steward (vv. 42–46)

The parable which prompted Peter’s query (cf. vv. 35–40) is complemented by a related antithetic parable of the faithful and wise servant (vv. 42–46) which He applies to His addressees (cf. v. 48d–f).

The Positive Example of the Steward’s Action (vv. 42–44)

v. 42: Jesus expressly emphasizes His standpoint regarding watchfulness again with the help of a request: “Who … is the faithful[1724], (wise) manager/steward[1725] ( )” (cf. Luke 16:1–8, 9–12) “whom the master put in charge of his servants to give them their portion of food at the proper time”? He is prepared on time.

vv. 43–44: Again, the master will reward – “(set him over) all [his] possessions[1726] [ ] ( )” (cf. the parable of the King’s trust in his servants in 19:16–19, 24–26 or Genesis 39:4; Psalm 105:21) – the good manager/s who will do his (good) job/work commendably/ satisfactorily before the Master’s (eschatological) return (cf. Psalm 96:13; 104:27). “Here Jesus refers to the religious leaders and to special authority and responsibility which are committed to their care. Responsibility goes with the privilege of leadership, and the leaders have to account for their use of authority. Leaders of God’s people are expected to be trustworthy stewards: they were found worthy of trust to be appointed, and they must live worthily of the trust.”[1727]

The Negative Example of the Steward’s Action (vv. 45–46)

v. 45: The bad manager/servant plays the big boss/king (cf. Matthew 18:28–30) and “beat[1728] the other menservants” (male – cf. vv. 37a, 43a, 46a 47a) and “maidservants[1729]”, and “eat and … get drunk” (cf. vv. 19c, 29) during the master’s absence.

v. 46: When the master unexpectedly comes back – “at an hour he does not know” (cf. vv. 39–40 or Daniel 12:13 [LXX]; Mark 13:32; Matthew 25:13) –, this bad manager/servant will be punished by the master because he did not use the time for a good job and abused the trust in his stewardship – “divide/cut[1730] him … with the unfaithful[1731]” (= the opposite of Heaven).

Giving Account (vv. 47–48)

v. 47: The conclusion of this “eschatological”[1732] parable is clear: Always be ready – if not, God/Jesus, the “master”, will “be beaten with many blows” – before he has beaten (cf. v. 45) and now, He beats him in the sense of Exodus 21:24–25: “Eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise” – in the sense of the principle of reciprocity known as “do-ut-des” (“I give that you may give”).

v. 48: He reduces the punishment for them who cannot follow God’s will and ends with a fair, logic rhetoric remark:

“From everyone” – the Jews and Christians – who has been given much” (responsibilities) “much will be demanded[1733]; and

from the one who – the Jews and Christians – has been entrusted[1734] with   much” 

“much more will be asked[1735]”.

2.3.1.16 His Warning about Coming Division (vv. 49–53[1736])

v. 49: Jesus’ own end looms large. Therefore, He adds to the eschatological topic the view of His role and warns of the division because of Him who has come to “( ) throw (fire[1737])” (cf. 3:16–17 or Genesis 19:23–24) “on earth”.

v. 50: Jesus remarks that He has a “baptism to be baptized with” (cf. 3:16 and Mark 10:38). The baptism refers to His coming (physical pain of the) crucifixion in Jerusalem and the spiritual pain of complete separation from God/Him.

v. 51: Therefore, He asked His disciples:

“Do you think I have come to  ( ) give (peace)   on earth?”

Jesus emphasizes with the introductory statement “I tell you” (cf. vv. 4, 5, 8, 27, 37, 44) as a correction[1738] that He did “not” come to bring peace but “fire” (v. 49a)/“division” [1739] (cf. 21:16; Matthew 10:21 or Micah 7:6)

v. 52: in the families/“households” (cf. 7:11–17; 8:49–56; 10:38–42) in a mutual way with all the consequences (cf. 11:17):

v. 53: “father against son”,

“son against father”,

“mother[1740]   against daughter[1741]”,

“daughter against mother”,

“mother-in-law[1742] against daughter-in-law[1743]” (cf. 4:38–39) or “daughter-in-law   against mother-in-law”.

2.3.1.17 His Warning about the Future Crisis (vv. 54–59)

The Interpretation of the Weather/Times (vv. 54–56[1744])

v. 54: After His teaching of the disciples, Jesus spoke to the crowd and introduced the eschatological[1745] topic with the help of two weather proverbs:

“When you see a cloud[1746] rising[1747] in the west[1748]” (cf. 13:29), “immediately you say,

‘a shower/cloudburst[1749] is coming’, and it happens so”; (cf. 1 Kings 18:44);

v. 55: “when (you see) the south wind[1750]” (cf. 11:31; 13:29) “blow[1751], you say,

‘it will be hot/scorching heat[1752]’, and it happens.”

v. 56: Jesus concluded with two questions (v. 56d: “põs” = how, v. 57a: “tí” = why) to the “hypocritical”[1753] (cf. v. 56a or 6:42; 13:15) audience. He challenged their viewpoint with His first antithetic question that they “( ) know to interpret[1754] (the appearance of earth and sky)”,

but they “( ) … { } do not know {how} to interpret (this [present sign of the] time[1755])” (cf. v. 42).

The Parable of the Way to the Judge as His Advice of an Agreement with one’s Accuser (vv. 57–59[1756])

v. 57: The second question introduces the “eschatological parable”[1757] of the way to the judge: “Why ( ) do you not judge[1758] (for yourselves) what is right[1759]”?

v. 58: Jesus advises His audience – His disciples and the crowd – that they should try all to be reconciled to/settle with their “accuser/adversary”[1760] “on the way” to the (“earthly”) “magistrate”/court (cf. Matthew 18:15–20; 1 Corinthians 6:1–11) – note the difference between “krísıs” as the heavenly Judgement and “krıtés” (= the judge). If not, the “judge” – note the verb “kríno” in v. 57 – will “hand you over[1761]/give you to the prison warder[1762]”, who will “throw you into prison[1763]”

v. 59: “until (you have given/paid[1764]) the last[1765] leptón/penny[1766] ( )” (cf. Matthew 18:25–26, 28–30, 34). Jesus emphasizes the individual urgency/necessity with the introductory statement in singular “I say to you” (cf. in 5:24; 7:14, 47; 22:34 in contrast to the use of this phrase in plural in vv. 4, 5, 8, 27, 37, 44, 51).

Chapter 13

The Galilean Jesus of Nazareth answered a question (v. 1) in the form of a correction (“not … but” in vv. 3a, 5a). This correction wants to change the Jewish mind in the context of sin and punishment (vv. 1–5) with two examples of tragedies of Galilean (vv. 1–3) and Judean Jews (vv. 4–5) which are structured in a same way: the case/facts in vv. 1, 4a, then His rhetoric question (vv. 2, 4b), and His appeal to repent (note the parallels in vv. 3, 5). Afterwards, Jesus explained the eschatological topic (cf. 12:4–12, 33–59) of the timely repentance and God’s/His mercy with the parable of the barren/fruitless fig tree in the vineyard (vv. 6–9) and the two parables of the “Kingdom of God” with the mustard seed (vv. 18–19), as well as with the leaven (vv. 20–21). Between these three parables is “sandwiched” the healing of the crippled woman on the sabbath (vv. 10–17).

Luke’s characteristic phrase “to go … to Jerusalem” in 13:22 (cf. 9:51, 53; 17:11; 19:28) introduces the second section (13:22–17:10[1767]) of His “journey to Jerusalem” (9:51–19:28) with a short impulse question (v. 23a–b) of a curious person which is answered with an eschatological parable of the narrow and closed door (vv. 23d–28) and a warning/reminder (vv. 29–30) for the Jewish/“Chosen People” and the warning for Jesus by some Pharisees (v. 31) in the dialogical form (vv. 24–30, 32–35).

Commentary

2.3.1.18 Timely Repentance (vv. 1–9)

Who: Jesus, “some people” (Luke 13:1) of the “crowd” (12:1, 13, 54);

Where: on His journey to Jerusalem;

When: “one day …”/“at that time” – open timing.

Jesus’ Correction of the Jewish Mind about Sinful Doing and Punishment by God (vv. 1–5)

The Setting (v. 1)

Some (Jewish) people “reported”[1768] Him – Jesus of Nazareth in Galilee[1769] – about the massacre of the innocent “Galileans”[1770] by the order of the Roman prefect Pontius “Pilate”[1771]. The big point of the scandal was that his soldiers slaughtered them in the temple so that their “blood”[1772] (cf. 11:50–51; 22:20) had “mixed with”[1773] the “sacrifices”[1774] (cf. 2:24). The Jewish historian Flavius Josephus testifies[1775] to the brutal efficiency of Pilate’s soldiers, but we have no source/s about this (historic?!) catastrophe.

Is their Suffering a Result of Sins? (vv. 2–5)

v. 2: Jesus put the mind of the Jewish tellers about committing sins and punishment by God into question (cf. John 9:2):

“Do you think that (these) Galileans ( ) [were] sinners[1776] {because they suffered[1777]},

however, all the other Galileans were [not]” { }? In other words: Were these Galileans worse sinners than all the other Galileans because of their suffering”?

v. 3: The introductory statement “I tell you” (cf. vv. 3a, 5a and 10:12, 24; 11:8–9; 51; 12:4–5, 8, 27, 37, 44, 51) emphasizes His correction[1778] (“no[t]… but”) and insists on a warning to “repent”[1779] – if “not”, they “will all … perish[1780]” (note the parallels in vv. 3, 5).

v. 4: Then Jesus told them of the death of 18 innocent people in Siloam/Siloah (cf. John 9:7, 11) when a tower collapsed – we do not have any historic note about that disaster either – and asked again:

“Do you think they   (were) [more] guilty[1781] ( )

than all the other men who lived[1782] [in] Jerusalem” (cf. v. 22)?

v. 5: As in v. 3, He gives the answer as a correction (“no[t] … but”) in the same words “to repent” before it is too late.

The Parable of the Barren Fig Tree – Final/Last Chance (vv. 6–9)

Jesus illustrates the topic of the repentance (vv. 3–5) as a last/final “chance” in the “parable”[1783] of the barren/fruitless “fig tree”[1784] (vv. 6–7) in the “vineyard”[1785] (cf. 20:6, 10, 13–16; Mark 12:1–2, 8–9; Matthew 21:28, 33, 39–41). The vineyard is the symbol of Israel.

v. 6: The setting of this agricultural comparison is that the owner/planter[1786] (= note the vocative “Lord” in v. 8b = God, the Creator – in the allegorical interpretation) was “seeking/looking for fruit” (cf. vv. 6–7, 9; 6:43–44; 8:8; 20:10) on the (normally fruitful) fig tree, “but did not find[1787] any”, so that He was (very) disappointed.

v. 7: Because of the unsuccessful harvest (cf. the parallel with v. 6c), the owner gave the “vine dresser”[1788]/gardener an order that after “three years” (cf. Leviticus 19:23–25) he was to “cut” the fig tree “down”[1789] (cf. v. 9c and 3:9/Matthew 3:10 or Hosea 9:16–17) – “why should it use up the ground” for nothing.

v. 8: The (motivated[1790]) “vine dresser” (= Jesus, “the Son of God” – cf. 3:22; 9:35), “who is willing to wait”[1791], requests the last/final new chance of mercy[1792] (cf. 5:8; 10–11, 27–32; 15:4–7, 8–9, 11–32; 19:1–10) because of His trust/hope: “Lord, let it alone, (still only) this year, till I dig[1793] around it and manure/fertilize” it

v. 9: in the hope that it will “bear fruit” in the coming “year”. “The thrust of Jesus’ parable is that there is still time for change.”[1794] Therefore, the (eschatological) message is an urgent exhortation: Use the “time limit”[1795] – still “a year” –, the last/final chance for a new conduct in the mind, heart, lifestyle … as a faithful – Jews[1796] and C h r i s t ians in C h r i s t as God’s “children”. The Evangelist Luke wants us – the readers/ listeners – to change our conduct towards a godly living (cf. Psalm 1:3; Jeremiah 17:7–8) which is in our/their hand/decision to exist “to be good”[1797] – both in an ethical and eschatological sense.

2.3.1.19 Healing of the Crippled Woman on the Sabbath (vv. 10–17)

Who: Jesus, a woman, a ruler of the synagogue (v. 14), His opponents (v. 17b), the people (v. 17c);

Where: in a synagogue on the way to Jerusalem (v. 10);

When: “on the sabbath” (v. 10).

The Setting of the Healing (v. 10)

Jesus was again “teaching”[1798] (vv. 22, 26 or 5:3, 17; 19:47–21:37) in one of the “synagogues”[1799] (cf. 4:15–28, 31–38a, 44; 6:6) during His journey from Galilee to Jerusalem “on the sabbath[1800]” (cf. vv. 14–16 or 4:31–39; 6:6–11; 14:1–6[; John 5:1–18; 9:1–41]).

The Diagnosis (v. 11)

Luke tells that Jesus saw a “woman[1801] ( ) who had had an infirmity[1802] (by a spirit) for [18] years [ ]” (cf.