Tag: scripture

Blessed are the poor. Blessed are the hungry.

Blessed are those who weep. Blessed are those who are hated.

We probably know this collection of teachings from Jesus better, from the way that it is reported in the Gospel according to Matthew:

Blessed are the poor in spirit. Blessed are those who mourn.

Blessed are those hungry for righteousness. Blessed are the pure in heart.

Blessed are the peacemakers. Blessed are those who are persecuted.

In that Gospel, Jesus is seated, in the traditional teaching stance of the Rabbi, at the top of a mountain, the traditional location for encountering the divine; and he seems to leave the crowd behind, for he is gathered with just his disciples, so it would seem.

In this somewhat irenic, relaxed setting, Jesus pronounces eight blessings (or eight beatitudes, using this unusual word which is derived from Latin), before he launches into his detailed teaching. And the blessings all seem to be oriented to spiritual realities: poor in spirit, pure in heart, hungry for righteousness.

However, in the version we have heard today, from the Gospel according to Luke, Jesus is standing, in the traditional pose of a Greek orator, and he is on a level place, at the foot of the mountain, rather than at its top. He is surrounded by a crowd of people looking for help.

And in Luke, Jesus speaks only four blessings, or beatitudes; and the blessings are all very tangible, material, earthed: the poor, the hungry, those who grieve. Then, only in Luke, they followed immediately by four matching curses, four woes, which are equally earthed, grounded in the realities of daily life.

That pattern, of blessings matched by woes, is thoroughly prophetic; that reflects the standard way of operating for so many of the prophets of Israel who had come before Jesus.

This prophetic pattern, introduced early in Luke’s story, will continue throughout his Gospel. Jesus is in the line of the prophets. Indeed, it is only in Luke’s Gospel (chapter 7, verse 16) where we hear the scene that ends, “fear seized all of [the people]; and they glorified God, saying, “A great prophet has risen among us!”.

So, here is this Jewish prophet, standing to declaim, like a Greek orator, not sitting to teach, like a Jewish Rabbi, focussing, not on the spiritual realm, but on the very stuff of everyday life. Already, Luke is painting a complex picture.

Indeed, Luke reports that Jesus gives his blessings and woes in the midst of “a great crowd of his disciples AND a great multitude of people”, and they are peppering him with requests for their diseases to be healed and for their unclean spirits to be banished. It is not at all a restful setting.

And further, Luke signals, very clearly, a quite specific interest that he has, in telling his version of the story of Jesus. For he specifies the places from whence the great crowd had come: there are Jews, from all Judea, and from its capital city, Jerusalem; and then there are people who have come, so he claims, from the northern coastlands of Tyre and Sidon—an area where there were more Gentiles than Jews (the area we today know as Lebanon).

These people to whom Jesus relates are drawn from across a range of locations, they come from different cultures, speaking different languages, bringing different customs. Luke deliberately locates Jesus within this multicultural setting. That’s already a contrast to the Gospel of Matthew, in which Jesus clearly and explicitly instructs his disciples to speak only to “the lost sheep of Israel”, and to have nothing to do with Gentiles and Samaritans.

In Luke’s story, such outsiders are already there from the start, and the teachings, healings, exorcisms, and parables of Jesus, all take place in the midst of this seething swirl of human beings, drawn from the chosen people of Israel, but also from those suspicious neighbours who have become enemies, the Samaritans, and even those not-to-be trusted outsiders, the Gentiles.

So the setting is significant—Jesus is not “on retreat” with “the inner circle”, as Matthew infers, but he is immersed into the realities of daily life, with people from all over. The words that he offers will need to speak into that noisy, needy mass of human beings. And that sets the direction of mission to be followed by the followers of Jesus, in the first century, as also in the twenty-first century.

See also:

https://johntsquires.wordpress.com/2019/01/31/an-orderly-account-a-quick-guide-to-luke-and-acts/

https://johntsquires.wordpress.com/2019/02/01/scripture-fulfilled-in-your-hearing-luke-416-30/

https://johntsquires.wordpress.com/2019/02/05/costly-discipleship-according-to-luke/

https://johntsquires.wordpress.com/2019/02/07/leave-everything-follow-jesus-luke-51-11/

Once while Jesus was standing beside the lake of Gennesaret, and the crowd was pressing in on him to hear the word of God, he saw two boats there at the shore of the lake; the fishermen had gone out of them and were washing their nets. He got into one of the boats, the one belonging to Simon, and asked him to put out a little way from the shore. Then he sat down and taught the crowds from the boat.

When he had finished speaking, he said to Simon, “Put out into the deep water and let down your nets for a catch.” Simon answered, “Master, we have worked all night long but have caught nothing. Yet if you say so, I will let down the nets.” When they had done this, they caught so many fish that their nets were beginning to break. So they signaled their partners in the other boat to come and help them.

And they came and filled both boats, so that they began to sink. But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, for I am a sinful man!” For he and all who were with him were amazed at the catch of fish that they had taken; and so also were James and John, sons of Zebedee, who were partners with Simon.

Then Jesus said to Simon, “Do not be afraid; from now on you will be catching people.” When they had brought their boats to shore, they left everything and followed him.

Continue reading “Leave everything, follow Jesus (Luke 5:1-11; Epiphany 5C)”

In the “orderly account” which Luke writes, the call to follow Jesus as a disciple is introduced in the story of the call of Peter (Luke 5:1-11). He takes a story already told in Mark’s earlier work, where two sets of brothers are called as disciples–Simon Peter and Andrew, James and John. Luke focuses the story far more on Simon Peter. He would become the leader of the Jesus movement in later years. Luke is interested to focus on what it means for him to become a disciple, one who learns from Jesus, before he tells of Peter as the leader.

The theme of discipleship then runs through the “orderly account” as the story unfolds. In chapter 6, twelve male disciples are named. In chapter 8, Luke makes it clear that women, as well as men, followed Jesus in his travels. Indeed, these women “ministered to him” in tangible and practical ways (8:3). In chapter 9, the twelve men are sent out to begin exercising their own roles as disciples, preaching to others and sharing the good news that Jesus brings. In chapter 10, a larger group (70, or perhaps 72) are then sent out with the same task. Discipleship is to be an active enterprise, comprising both words of hope (“proclaim the kingdom of God”) and proactive deeds (“heal … and cure diseases”).

The cost of following Jesus is emphasised throughout Luke’s writings—especially in the section of the Gospel where Jesus journeys towards Jerusalem. Here, he reveals to his followers precisely what it will cost to follow him (9:57–62; 14:25–33). It will mean adopting a lifestyle of radical renunciation of family (12:49–53; 14:26; 18:28–30), possessions (9:3; 10:4; 12:22–23; 14:33; 18:22) and securities (9:24; 12:22–23). It will be a costly discipleship.

Those who follow Jesus will know what it means to be “hated, excluded, reviled, defamed” (6:22); they will travel “like lambs into the midst of wolves” (10:3); and they will know the experience of arrest, persecution, trial, betrayal, hatred, and even death (21:12–19). This is hardly an enticing invitation–it is a call, a challenge, to walk a committed pathway with Jesus.

Indeed, these very challenging elements are integral to the story which is told in Luke’s second volume (which we know as the Acts of the Apostles). In this story, communities are persecuted (Acts 8:1–3), there are plots, riots, arrests, betrayals and imprisonments, key figures are brought to trial, two leaders are martyred (7:54–60; 12:2) and Paul lives in peril of his life throughout the last section of the narrative, especially on his journey to Rome. (And the tradition is that Paul himself met his death as a martyr in Rome.)

As people are persecuted, imprisoned, brought to trial, and put to death, the true cost of faithfulness is made known. The charge given to Paul summarises what all faithful followers of Jesus might expect: “how much he must suffer for the sake of my name” (Acts 9:16).

In such a context, Jesus advises his followers, “do not worry” (Luke 12:22, 29) and encourages them with the words, “do not be afraid” (12:32). He reminds them of God’s unending grace of God towards them (15:3–32) and assures them that “not a hair of your head will perish” (21:18). This is the powerful good news which operates in the message and activities of Jesus. He brings a focus on God’s grace.

Paul, too, is given the encouragement of God’s gracious presence (Acts 18:9–10) and is assured of safety in the midst of danger (27:24). The cost of faithfulness is met by God’s abundant grace. That is what discipleship is all about.

For other Luke posts, see

https://johntsquires.wordpress.com/2019/01/31/an-orderly-account-a-quick-guide-to-luke-and-acts/

https://johntsquires.wordpress.com/2019/02/01/scripture-fulfilled-in-your-hearing-luke-416-30/

 

Then Jesus, filled with the power of the Spirit, returned to Galilee, and a report about him spread through all the surrounding country. He began to teach in their synagogues and was praised by everyone. When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:

“The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.”

Continue reading “Scripture fulfilled in your hearing (Luke 4:16-30; Epiphany 3C, 4C)”

Since many have undertaken to set down an orderly account of the events that have been fulfilled among us, just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus, so that you may know the truth concerning the things about which you have been instructed.

So begins the Gospel according to Luke. This post explores some questions about this Gospel and its companion volume, the Acts of the Apostles.

Who wrote the third Gospel in the New Testament and the book of Acts? Luke, beloved physician and companion of Paul in his missionary travels, has been the traditional answer; but nothing in either the Gospel or Acts specifically indicates this. The name “Luke” is a convention used to designate the unknown author of this Gospel. The tradition that “Luke” was a medical doctor is not explicitly substantiated in this work either—it relies on a connection between the author and the “beloved physician” mentioned at Colossians 4:14.

It is clear that the author was an articulate Christian, well educated in Greek culture and thoroughly familiar with Hebrew scripture. “Luke” was highly motivated by a desire to tell the Good News to his contemporaries, represented by Theophilus (Luke 1:3; Acts 1:1), a name symbolizing the “friend of God”, who may well have been an individual person who provided practical support for “Luke” in his writing enterprise.

When were these two volumes published?  It seems most likely that the two volumes were written at around the same time, and intended to belong together from the start. They appear to have been written to a second or third generation of believers, who knew the story of Jesus (1:1–2) but needed to have it retold in orderly fashion (1:3–4).

Further clues in the Gospel suggest that it was written after the destruction of Jerusalem in 70 CE (because of the detailed descriptions of 19:43–44; 21:20–24), at a time when the early expectation, that Jesus was soon to return, had failed to happen (12:35–40; 21:34–36). The consensus is that “Luke” was writing in the 80s or 90s CE.

Where were these volumes published?  Early tradition suggested Achaia, in Greece; or in Antioch.  There can be no certainty on this.  The way that “Luke” retells the teachings of Jesus suggests that the community which received the Gospel included both rich and poor (14:7–24) as well as Jews and Gentiles (4:16–30).

The influence of well-to-do people can be seen at many points in Acts (10:1–2; 13:50; 16:14–15; 17:4, 12, 34). They seem to be engaged—or should have been engaged—in missionary activity, as this is often modeled in the text (Luke 9:1–6; 10:1–20; 24:46–49; and in Acts). 

Why were these volumes written?  “Luke” seems to be encouraging his readers in their faith (17:5–6), reminding them of the cost of discipleship (9:57–62; 14:25–33), of the way to love people (10:25–37), and of the faithfulness of God (15:1–32) even in the midst of trials (21:12–19).

The story of Jesus is told in such a way to encourage people to follow Jesus by taking up their crosses (9:23) and being his witnesses (24:48). The story of those who followed on the Way of Jesus, throughout Acts, reinforces the emphasis upon suffering (9:16) and bearing witness (1:8). 

What is contained in Luke’s Gospel?  Like every biography, this account of Jesus’ life is selective; yet, compared with other New Testament accounts of Jesus, Luke’s Gospel contains a lot of special material. Three sections are important in this account:  the birth of Jesus (1:5–2:52), the journey towards Jerusalem (9:51–19:27), and the resurrection story (24:1–49). When Jesus preaches in Nazareth (4:16–30), he sets out the manifesto for his ministry.  The Gospel moves, overall, from Galilee (4:31–9:50), through the journey section, to Jerusalem, centre of Jewish faith (19:28–24:53).  

What is contained in Acts? Acts is the mirror reverse, as the Gospel spreads from Jerusalem (1:1–8:3) to Rome (28:14–31), the centre of the Gentile world. It, too, is selective, and has a particular focus on the community in Jerusalem, the outreach to Samaria, and then (for the last half of the book) on the figure of Paul, who is portrayed as spearheading the mission amongst Gentiles and establishing many communities of believers with an inclusive makeup of both Jews and Gentiles.

How does Luke tell this story?  These two volumes tell of the deliberate and intentional working out of the plan of God in the life of Jesus.  Everything that he 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.