The passage which is proposed by the Narrative Lectionary for this coming Sunday contains material concerning the relationship between John and Jesus. Luke has indicated, in the first chapter of his Gospel, that these two figures were related. As the angel Gabriel tells the young Mary that “you will conceive in your womb and bear a son” (Luke 1:31), he also informs the young girl that “your relative Elizabeth in her old age has also conceived a son” (1:36).
The Greek word used there, συγγενίς, was translated as “cousin” in the King James Version. However, the NIV recognizes that it has a broader sense of “relative”, while the NRSV translates it as “kinswoman”, without necessarily specifying the nature of the relationship. Nevertheless, it is clear that Jesus and John are related. In the passage for Sunday (Luke 7:18–35), this relationship underlies the enquiry that two disciples of Jesus make of Jesus: “are you the one who is to come, or are we to wait for another?” (7:19). The question its important, so it is repeated (7:20), before Jesus answers it (7:21–23).
This response does not directly answer the question. Instead, Jesus uses scriptural language to describe a set of activities that resonate with Jewish expectations and hopes for “the one who is to come”. He speaks of how “the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have good news brought to them” (7:22). His answer draws on Isaianic descriptions of the restorative deeds of the Lord. Isaiah himself had looked to a time when “the deaf shall hear … the eyes of the blind shall see; the meek shall obtain fresh joy in the Lord, and the neediest people shall exult in the Holy One of Israel” (Isa 29:18–19).
He later rejoices that when those who have been banished from Israel return, “the eyes of the blind shall be opened, and the ears of the deaf unstopped; the lame shall leap like a deer, and the tongue of the speechless sing for joy” (35:5–6). It is this hope-filled vision that inspires the later post-exilic prophet, whose words are collected in Isa 56—66, to declare that “the spirit of the Lord God is upon me … the Lord has anointed me [and] sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners” (61:1). These are the words, of course, that Jesus has read in the synagogue in Nazareth (Luke 4:16–21); they are the words that undergird the blessings that Jesus gives to “those who are poor … those who hunger … those who weep” (Luke 6:20–21).
Jesus, in turn, then speaks to his disciples about John, the one “proclaiming a baptism of repentance for the forgiveness of sins” (Luke 3:3), instructing the crowds on “what we should do” (3:10–14), and awaiting “one who is more powerful than I [who] is coming” (3:16). “I tell you”, he declares, “among those born of women no one is greater than John; yet the least in the kingdom of God is greater than he” (7:28).
John ranks high in the estimation of Jesus. Indeed, it is quite likely that Jesus had initially been a disciple of John, learning from him (along with others who later became disciples of Jesus himself; see John 1:35–42), submitting to the baptism that John offered (Luke 3:3, 21–22), echoing the call to repent that John sounded (3:3, 8–9; see 5:32; 13:3, 5; 15:7, 10; 17:3) as well as the ethical teachings that John offered (3:10–14; see 6:29–31, 36).
A creative new way of envisaging the relationship between John and Jesus has been proposed in two recent books by James McGrath: Christmaker: A Life of John the Baptist (Eerdmans, 2024) and John of History, Baptist of Faith: The Quest for the Historical Baptizer (Eerdmans, 2024). See my review of Christmaker at
After reporting the interactions between the disciples of John, Jesus, and the disciples of Jesus, Luke then adds his own editorial commentary to the scene. He notes that “all the people who heard this, including the tax collectors, acknowledged the justice of God, because they had been baptized with John’s baptism” (7:29). As a counterpoint to this explanation of the correct response offered by many, Luke then contrasts the negative response of others: “by refusing to be baptized by him, the Pharisees and the lawyers rejected God’s purpose ( τὴν βουλὴν τοῦ θεοῦ) for themselves” (7:30).
The phrase found here to describe the divine purpose (τὴν βουλὴν τοῦ θεοῦ) is a key element in the theological framework that Luke uses to shape his narrative. The two volumes he writes tell of the deliberate and intentional working out of the plan of God (τὴν βουλὴν τοῦ θεοῦ) in the life of Jesus.
Everything that Jesus does and says indicates that his ministry is carrying out the will and purpose of God: Jesus is guided by the spirit, fulfilling the ancient prophecies, working in accord with God’s plan for all people, to bring salvation, hope, healing and joy into the world. His followers continue and develop that mission under the guidance of the spirit, in fulfillment of the prophecies, in accord with what Jesus has foreseen.
What follows reflects my own research into this theme, which has been published in The plan of God in Luke—Acts (CUP 1993); “The plan of God in Acts” in The Witness of the Gospel: the Theology of Acts (ed. I.H. Marshall and D. Peterson; Eerdmans, 1998); a commentary on “The Acts of the Apostles” in the Eerdmans Commentary on the Bible (ed. J.D.G. Dunn and John Rogerson; Eerdmans, 2003); and the chapter on “The Gospel of Luke” in the Cambridge Companion to the Gospels (ed.Stephen C. Barton and Todd Brewer; CUP, 2006).
This Gospel particularly emphasizes how God is active in all the twists and turns of events. There is an early emphasis in this book that “the Lord God of Israel” is at work among “the house of his servant David” (1:68–9). This is seen in miracles (1:22, 24, 34–7, 57–8, 64–5; 2:7), the appearance of angelic messengers (1:11–20, 26–38; 2:8–14), the activity of the Spirit (1:15, 35, 41, 67; 2:25–7), and the proclamation of prophetic oracles (1:67; 2:36–8). In response, God’s actions are praised in the series of scripture-like songs (1:46–55; 1:68–79; 2:14; 2:29–33).
The context of God at work among the people of Israel frames the story. Jesus was “the message [God] sent to the people of Israel” (Acts 10:36). As Jesus is active in Galilee and Judea, people regularly acclaim that God has been at work (5:21, 25; 7:16; 8:39; 9:43; 11:20; 13:13; 17:15, 18; 18:43; 19:37). Jesus proclaims the standard Jewish message of God’s ultimate sovereignty (“the kingdom of God”, 4:43; 8:1; 16:16; 17:20–1; 22:16, 18) and instructs his followers to do likewise (9:2, 60; 10:9, 11).
The attitude to life that Jesus demonstrates is grounded in the certainty of God’s providential care (12:22–31), which presents the assurance of the promised kingdom (12:32; 22:28–30). Even his death reveals God at work (23:47)—it takes place in accordance with what the prophets of Israel had foretold (18:31; 22:37; 24:26–7, 44–6).
As the story of Jesus is subsequently proclaimed in Acts, at the heart of Peter’s preaching stands the simple declaration: “God was with him” (Acts 10.38). God’s plan is manifest both in Jesus’ death (Acts 2:23) and when “God raised him from the dead” (Acts 2:24; 3:15; 4:10; 5:30; 10:40; cf. 13:30). The divine vindication experienced by Jesus provides believers who encounter opposition with hope and strength in their sufferings. Overall, the emphasis on God’s sovereignty aims to encourage those who hear (or read) Luke’s gospel that the community to which they belong is integral to the divine plan.
God’s sovereignty is declared in actions which bring salvation, or redemption. These terms had long been used to describe God’s way of relating with the people of Israel (Lk 1:68–71, 77). The particularly Lukan emphasis that “this salvation of God has been sent to the Gentiles” (Acts 28:28) is derived from the prophetic tradition that Israel is set as “a light for the Gentiles . . . to bring salvation to the ends of the earth” (Acts 13:47, quoting Isa 49:6; see also Lk 2:32; Acts 1:8).
The story of Jesus is set in the heart of this story of universal salvation. Jesus is the faithful agent, chosen by God, to carry out God’s actions, bringing salvation, or redemption, to all people. Jesus is God’s agent, restoring the fullness of the covenant to Israel and beginning the process of incorporating the Gentiles into this covenant community. Jesus inaugurates the kingdom long promised by the prophets. This provides guidelines for the church as it continues his mission in subsequent years.
So, it is a very rich theme that is identified in the editorial commentary that Luke provides as he recounts the relationship of John to Jesus, and the role that Jesus plays. I am glad that the Narrative Lectionary invites us to reflect on this larger theological framework of the Gospel (and Acts), starting from this particular passage.
An Informed Faith 