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The Gospel of Luke
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BIBLE STUDY LUKE 19:1-48 REVIEW: Chapter 18 began with The Parable of the Widow and the Unjust Judge, or as Pastor George pointed out, a teaching about the need for persistence in prayer. Just as the widow persisted in pleading her cause to an “unjust judge,” so should our faith lead us to not give up on our relationship with our loving heavenly Father. Jesus’ concern, indicated by the last line of this section, was that there might not be any faith (faithful persistence) on earth, “when the Son of Man comes.” Next, in another teaching, Jesus tells a parable about a Pharisee and a tax collector, and their differing self perceptions, indicated by their prayers. The Pharisee’s self understanding was primarily about being superior to other people, while the tax collector’s primary self understanding was that of being inferior to God. As the tax collector’s prayer was a plea for God’s mercy (and a faithful clinging to his relationship with the Lord), he was the one who was justified by God in the end. Following this story, and thematically connected to it, comes the familiar story about Jesus blessing the little children. Jesus proclaims that “whoever does not receive the kingdom of God as a little child will never enter it.” The significant thing about children, as well as the praying tax collector, is that both are aware of their own dependence—their inability to fend for themselves—making them open and hope-filled recipients of grace. Following this, comes the parable of the Rich ruler, who once again wants to know what to do, or how to be good enough to inherit eternal life. Jesus’ response is telling. “What is impossible for mortals is possible (only) for God.” This indicates that eternal life is not a possibility for mortals to achieve, so stop thinking about it in those terms. Rather, faith tells us that we are totally dependant upon God’s mercy for salvation. After telling him to give away his possessions, which is to open himself up to being dependant on God’s mercy, Jesus tells the man to follow him. Just then, Peter reminds us that that is precisely what the disciples had done, and what it means to be a disciple of Jesus—enter a life of dependence upon God—a life of faith. To this, Jesus responds that no earthly sacrifice for the sake of the kingdom will be in vain. Jesus then foretells his own passion—his intention to sacrifice his own life for the sake of the kingdom. The chapter concludes, fittingly, with the healing of a blind “beggar,” one who was dependant upon Jesus for healing. CHAPTER 19:1-10 “Zacchaeus” “He entered Jericho and was passing through it. A man was there named Zacchaeus; he was a chief tax collector and was rich. He was trying to see who Jesus was, but on account of the crowd he could not, because he was short in stature. So he ran ahead and climbed a sycamore tree to see him, because he was going to pass that way. When Jesus came to the place, he looked up and said to him, “Zacchaeus, hurry and come down; for I must stay at your house today.” So he hurried down and was happy to welcome him. All who saw it began to grumble and said, “He has gone to be the guest of one who is a sinner.” Zacchaeus stood there and said to the Lord, “Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much.” Then Jesus said to him, “Today salvation has come to this house, because he too is a son of Abraham. For the Son of Man came to seek out and to save the lost.” After telling stories in the previous chapter, first about a sinful tax collector who pleads to God for mercy (Luke 18:13), and then about a wealthy ruler, saddened by how impossible it is for he, “who is rich to enter the kingdom of God (Luke 18:25),” Luke proceeds to tell this story about Zacchaeus who is both a sinful tax collector (a chief tax collector no less) and rich. Interestingly, Zacchaeus’ name itself was a common Jewish name meaning “innocent” or “clean,” giving a hint as to outcome of this story. Short of stature, Zacchaeus is at first dependant on a sycamore tree for a vantage to see Jesus. Upon meeting Jesus, Zacchaeus announces that he will give away half of his possessions to the poor and repent from any defrauding he had done, by repaying fourfold what he had made unethically. Then Jesus proclaims that salvation had come, that Zacchaeus is a true son of Abraham, and that this is the Son of Man’s mission—to seek out the and to save the lost. Here we learn about the nature of God’s mission in Jesus, and how it is accomplished. In this story salvation comes in two ways: 1) it comes to Zacchaeus through his acknowledgment of sin and his repentance, 2) it comes through Zacchaeus to the poor who he has pledged half of his wealth to. In this story salvation has come to this son Abraham, for Abraham was blessed as well… in order that others might receive a blessing (read Genesis 22:17-18). CHAPTER 19:11-28 “Ten Pounds” “As they were listening to this, he went on to tell a parable because they supposed that the kingdom of God was to appear immediately. So he said, “A nobleman went to a distant country to get royal power for himself and then return. He summoned ten of his slaves, and gave them ten pounds, and said to them, ‘Do business with these until I come back.’ But the citizens of his country hated him and sent a delegation after him, saying, ‘We do not want this man to rule over us.’ When he returned, having received royal power, he ordered these slaves, to whom he had given the money, to be summoned so that he might find out what they had gained by trading. The first came forward and said, ‘Lord, your pound has made ten more pounds.’ He said to him, ‘Well done, good slave! Because you have been trustworthy in a very small thing, take charge of ten cities.’ Then the second came, saying, ‘Lord, your pound has made five pounds.’ He said to him, ‘And you, rule over five cities.’ Then the other came, saying, ‘Lord, here is your pound. I wrapped it up in a piece of cloth, for I was afraid of you, because you are a harsh man; you take what you did not deposit, and reap what you did not sow.’ He said to him, ‘I will judge you by your own words, you wicked slave; You knew, did you, that I was a harsh man, taking what I did not deposit and reaping what I did not sow? Why then did you not put my money into the bank? Then when I returned, I could have collected it with interest.’ He said to the bystanders, ‘Take the pound from him and give it to the one who has ten pounds.’ (And they said to him, ‘Lord, he has ten pounds!’) ‘I tell you, to all those who have, more will be given; but from those who have nothing, even what they have will be taken away. But as for these enemies of mine who did not want me to be king over them – bring them here and slaughter them in my presence.’” After he had said this, he went on ahead, going up to Jerusalem.” Keep in mind that the stated reason for Jesus telling this parable was because people supposed the “kingdom of God was to appear immediately.” For those following Jesus into Jerusalem (which is the following section), perhaps the people were beginning to think all the benefits that they associated with ‘the kingdom of God,” were about to become their own with his triumphal entry. After all, this was their hope. This parable, therefore, can be viewed as a warning that foreshadows the ending (or non-ending) of Luke’s Gospel narrative. That is to say, our Gospel does not end in Jerusalem. Rather, the story continues after the things that transpire in Jerusalem, and Jesus will tell his disciples, “Stay in the city, until you are clothed with power from on high,” and then the good news will be preached to the nations, “beginning from Jerusalem” (24:49, 47). This parable is obviously similar to its parallel parable in Matt 25(14-30), yet it is also quite different. In Luke, Jesus combines two stories together: 1) The more familiar parable about the pounds. This message can presumably be taken as an allegorical message to the disciples. It is a call for faithfulness in the time between Christ’s departure and return—a stewardship parable. The disciples are not charged with keeping safe what was entrusted to them; they are charged with multiplying it. As Fred Craddock writes in his commentary on Luke, “Doubtless this refers to the spread of the word, or in Luke’s own language, “The word of God grew and multiplied” (Acts 12:24).” Recall again the theme from Zacchaeus, which reminds us that we are blessed to be a blessing. We are not entrusted with God’s word in order to hoard it for ourselves. We are to recall our roles as stewards of God’s word, witnessing in the world, even if we do so cautiously. 2) A warning about the nobleman who returns as king. Some citizens hated him and tried to prevent his coronation. When the new king returned he had those citizens destroyed. This message is for those who actively reject the kingdom of God as it plays out in the grand scheme of Luke-Acts (a story that hasn’t ended yet—the grand scheme of God’s salvation history). That is to say, this story is a harsh judgment against those who act against the reign of God begun in Jesus’ ministry and finalized in his second coming. CHAPTER 19:29-40 “Entering Jerusalem” “When he had come near Bethphage and Bethany, at the place called the Mount of Olives, he sent two of the disciples, saying, “Go into the village ahead of you, and as you enter it you will find tied there a colt that has never been ridden. Untie it and bring it here. If anyone asks you, ‘Why are you untying it? Just say this, ‘The Lord needs it.’” So those who were sent departed and found it as he had told them. As they were untying the colt, its owners asked them, “Why are you untying the colt?” They said, “The Lord needs it.” Then they brought it to Jesus; and after throwing their cloaks on the colt, they set Jesus on it. As he rode along, people kept spreading their cloaks on the road. As he was now approaching the path down from the Mount of Olives, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the deeds of power that they had seen, saying, “Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory in the highest heaven!” Some of the Pharisees in the crowd said to him, “Teacher, order your disciples to stop.” He answered, “I tell you, if these were silent, the stones would shout out.” Notice the details of the story found in Luke, and how they compare with the story you have gathered in your heart. First, this scene includes Jesus and his disciples. There is no mention of a crowd of onlookers who gathered after the raising of Lazarus, no palm branches, no “hosannas” and no mention of the Davidic throne. The word ‘king’ is used but only attached to the word ‘peace.” In other words, Luke seems to de-politicize the story. Also, from Malina and Rohrbaugh’s Social-Science Commentary on the Synoptic Gospels: The horse was usually a war animal, hence a symbol of power and might. The ass was a draft animal, used to carry people and goods. Zechariah 9:9 indicates that for a king to ride in on an ass was “humble,” that is, unbefitting kingly status. The Pharisees do attempt to silence the declaration of the disciples, but the Pharisees’ motive is unclear. The main point for Luke seems to be Jesus’ response that if the disciples were silent, “the stones would shout out.” That is to say, some things simply need to be spoken—the disciples were only saying what was/is ultimately true. Again, as Fred Craddock states, “God will provide a witness though every mouth be stopped; opposition to Christian witness cannot succeed; and the truth will come out, it cannot be silenced.” Moreover, the image of “stones shouting” tells us that the work of Jesus has to do with more than just human interests and affairs. No, Jesus is the Son of God, the creator of all that is, seen and unseen. Throughout the Bible, we hear of the creation itself responding and sharing in the activity of God. This is true of Christ as well. He is Lord of all creation. CHAPTER 19:41-44 “Jesus Weeps over Jerusalem” “As he came near and saw the city, he wept over it, saying, “If you, even you, had only recognized on this day the things that make for peace! But now they are hidden from your eyes. Indeed, the days will come upon you, when your enemies will set up ramparts around you and surround you, and hem you in on every side. They will crush you to the ground, you and your children within you, and they will not leave within you one stone upon another; because you did not recognize the time of your visitation from God.” It is evident here that Luke (who most scholars agree would have written his Gospel around the years 80-85 CE) interprets the fall of Jerusalem (70CE) as directly related to its rejection of Jesus—the king who came in the name of peace. For some thirty years after his crucifixion, Jewish nationalism led to major rebellions against Rome. This resulted in the fall of Jerusalem, the destruction of the Temple, and massive changes in the Jewish religion. Ironically, Diaspora Judaism, or Judaism no longer centered in the Temple at Jerusalem, set the stage for Jesus’ Gospel to take root as new religious expression(s) among Jews going out from Jerusalem and the region of Palestine. Both Luke and Matthew are thought to have been written some 15 to 20 years later. Upon entering Jerusalem, it must have already been clear to him that the city indeed did not yet know the things that make for peace. Thus the “king” who comes in the name of the Lord can only weep. CHAPTER 19:45-48 “Jesus Cleanses the Temple” “Then he entered the temple and began to drive out those who were selling things there; and he said, “It is written, ‘My house shall be a house of prayer’; but you have made it a den of robbers.” Every day he was teaching in the temple. The chief priests, the scribes, and the leaders of the people kept looking for a way to kill him; but they did not find anything they could do, for all the people were spellbound by what they heard.” Recall that in Luke’s Gospel and in Acts, the temple is given great regard. It is the liturgical center of Israel; the center of Israel’s hopes; and vessel by which religious relationship with God is experienced. Luke’s Gospel begins and ends in the temple; later, the apostle’s are shown to observe temple prayer (Acts 3:1); and Paul, long after his conversion, prayed and then was seized while completing purification rites at the temple (Acts 21:26). In Luke, it is important to understand that God has not rejected the temple. It is the temple priests who would eventually reject Jesus, misunderstanding their own tradition, and rejecting their best memory and hope. Perhaps it is telling that rather than leading an outward defensive rebellion against Rome, the king, Jesus’ attention is turned inward, cleansing the Temple—the heart of the Jewish faith. Perhaps this is a lesson in itself. Finding peace in God’s kingdom does not have anything to do with fighting or changing those around us, it occurs when we cleanse our hearts. This is the peace found in our own baptisms—the promise of forgiveness and new life as Christ visits and cleanses our hearts, turning us in repentance and freeing us from our inner corruption—our sin. -------------------- Joshua W. Magyar, Pella Lutheran Church 418 W. Main Street Sidney, MT 59270
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