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The Gospel of Luke
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BIBLE STUDY LUKE 2:1-52 REVIEW: In Chapter one Luke uses the most formal classical Greek pattern to give introduction to his two-volume composition (Luke-Acts). The person that Luke addresses in his introduction, Theophilus, is likely either a person of means who commissioned the work “to write an orderly account,” or is simply a pseudonym intended to poetically state who this book is written for. Theophilus—”lover of God”—That’s us! An important point illustrated in the introduction is that Luke states outright that he is an editor of investigated accounts, and not someone with firsthand knowledge of the events he is about to present. In his account of prophecy surrounding the birth of John the Baptist, Luke makes clear John’s priestly heritage through John’s father. By using a barrage of Old Testament imagery, he illustrate that John stands in a long line of prophetic figures through whom God “visits his people” (Lk. 1:68). It is fascinating to discover that the “Magnificat,” a prayer modeled after Hannah’s prayer in 1 Samuel 2, is attributed in many ancient Greek manuscripts to Elizabeth, Mary’s relative, and not to Mary herself. This would make sense, considering that Elizabeth’s old age and barrenness is reminiscent of the story of Hannah. Regardless of who wrote the prayer it is a beautiful and hope-filled testimony that what God has done for God’s people in the past, namely the pouring out of mercy and deliverance upon those who are poor and oppressed, is about to happen again. This time, God is going to accomplish his salvation through the coming births of John the Baptist and especially through Jesus Christ. CHAPTER 2:1-7 “The Birth of Jesus” “In those days a decree went out from Emperor Augustus that all the world should be registered. This was the first registration and was taken while Quirinius was governor of Syria. All went to their own towns to be registered. Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. He went to be registered with Mary, to whom he was engaged and who was expecting a child. While they were there the time came for her to deliver her child. And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn.” Here Luke attaches his drama to the wider world stage by focusing on the decree from the emperor for “all the world” to be registered. Here, Caesar Augustus serves as more than a date for the story. In fact, historical accuracy, as we use the term today, was not Luke’s concern at all. Even if it were, he did not have access to the materials that exhaustive research has made accessible to today’s historians. The true significance of Caesar Augustus to Luke’s Gospel, is to show that historical figures—even the Emperor of Rome—is nothing more than an instrument of God’s will in God’s story. In this account of Jesus’ birth, one question is anticipated and answered: How did it happen that Jesus of Nazareth was really Jesus of Bethlehem, David’s city? As in 1:27, 32, 69 and 2:11, David is drawn into the account at every opportunity, giving the important clue as to the main point of this passage… Jesus’ lineage. CHAPTER 2:8-20 “Shepherds and Angels” “In that region there were shepherds living in the fields, keeping watch over their flock by night. Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. But the angel said to them, “Do not be afraid; for see—I am bringing you good news of great joy for all the people: to you is born this day in the city of David a savior, who is the Messiah, the Lord. This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.” And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, “Glory to God in the highest heaven, and on earth peace among those whom he favors!” “When the angels had left them and gone into heaven, the shepherds said to one another, “Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.” So they went with haste and found Mary and Joseph, and the child lying in the manger. When they saw this, they made known what had been told them about his child; and all who heard it were amazed at what the shepherds told them. But Mary treasured all these words and pondered them in her heart. The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.” In this section we are told of the divine revelation given to the shepherds—namely, they see angels worshiping. By having the heavens opened in this way, we begin to understand that events in heaven and on earth bear influence upon each other. The birth of Jesus obviously bears influence upon both realms. One thing Luke and Matthew both show us is that there is a spiritual realm (or heavenly realm) that is generally not seen by those in the earthly realm. Yet, God discloses to a group of common folk, shepherds in this instance (and to us who read the story), the great significance Jesus’ birth has upon both realms. The heavenly realm happens to be more aware of the significance of the event. In the angelic proclamation we see a summary of Luke’s Christology. Jesus is of the house of David, he is Savior, he is Christ (Messiah), and he is Lord. This is also the message preached by the apostles (Acts 2:14-36). Unique to Luke is the title “Savior.” Unlike in Matthew, Luke’s Gospel is oriented toward showing how God’s “salvation” comes into the world through Jesus Christ. First, it comes to the Jews where it is largely rejected in the city of God by the people of God. Then it spreads out from God’s chosen people to all the nations—to the Gentiles. According to Fred B. Craddock, in Interpretation: A Bible Commentary for Teaching and Preaching, the phrase “those (anthropos) whom God favors” should not necessarily be taken to suggest that God only favors some people. What this amounts to is a translation issue from the Greek language (which originally had no punctuation marks at all). Craddock suggest that the line can also easily be read with a comma or a pause after anthropos so it reads, “on earth peace among humankind, whom [God] favors.” This would be consistent with the words of the angels just prior to this, who proclaim that they bring “…good news of great joy for all people.” CHAPTER 2:21 Named by an Angel “After eight days had passed, it was time to circumcise the child; and he was called Jesus, the name given by the angel before he was conceived in the womb.” Another connection between Jesus and John is that they were named before they were named. That is, both were given names from the heavenly realm prior to the circumcision ceremony when names were traditionally given. In Jesus’ case, his name (Joshua in Hebrew) means “God is salvation / liberation.” In this verse of scripture, Mary and Joseph are shown to be obedient to the word of direction given by the angel prior to her conception (1:31). They are also shown, in this verse and in the following passage, to be obedient to the laws regarding the dedication of a first born child. It is to such people as this, pious and expectant “people of God,” symbolic of the truly religious of Jerusalem, from whom the Messiah will emerge into the world as savior and Lord. CHAPTER 2:22-38 Simeon and Anna “When the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord (as it is written in the law of the Lord, “Every firstborn male shall be designated as holy to the Lord”), and they offered a sacrifice according to what is stated in the law of the Lord, “a pair of turtledoves or two young pigeons.” Now there was a man in Jerusalem whose name was Simeon this man was righteous and devout, looking forward to the consolation of Israel, and the Holy Spirit rested on him. It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Messiah. Guided by the Spirit, Simeon came into the temple; and when the parents brought in the child Jesus, to do for him what was customary under the law, Simeon took him in his arms and praised God saying, “Master, now you are dismissing your servant in peace according to you word; for my eyes have seen your salvation, which you have prepared in the presence of all peoples, a light for revelation to the Gentiles and for glory to your people Israel.” And the child’s father and mother were amazed at what was being said about him. Then Simeon blessed them and said to his mother Mary, “This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed—and a sword will pierce your own soul too.” “There was also a prophet Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband seven years after her marriage, then as a widow to the age of eighty-four. She never left the temple but worshiped there with fasting and prayer night and day. At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.” 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. Here we have the story of two prophets who approach Jesus during his very first visit to the temple in Jerusalem. The emphasis on the old age of Anna and the waiting demeanor of Simeon illustrates the long-expected hope to be fulfilled in the Christ child. Literarily sandwiched between the descriptions of the two prophets in the temple, this passage holds an important theological message for the reader. It is pronounced in the blessing given to Mary by Simeon, “This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed—and a sword will pierce your own soul too.” This is the heart of the passage: Israel will be divided, not rejected by God. According to Luke Timothy Johnson, in his Commentary on The Gospel of Luke, Mary is here portrayed as a personification of Israel. Israel will be divided, and so will Mary’s life be run through by a sword…At the level of human drama, the…significance of Jesus will not be obvious to all, nor accepted by all. Jesus will be a sign of contradiction. He is destined to create a division within the people Israel, so that some fall and some rise…Luke will show the reader a divided people. Some Jews will receive gladly this first visitation…From such as these (Simeon and Anna) the prophet Jesus will call together the authentic people of God, those who will “rise” within Israel. Fred B. Craddock states, “Jesus will bring truth to light and in so doing throw all who come in contact with him into crisis of decision. In that decision, rising and falling, life and death, result. Jesus precipitates the centrally important movement of one’s life, toward or away from God…anyone who turns on light creates shadows. In this sense, each of us is pierced, along with Mary, by the sword that is Jesus Christ—forced to face the contradictory nature of our lives. As his light and truth are poured out upon us, may God graciously give us strength to acknowledge our own darkness, and by so doing, turn toward the light. CHAPTER 2:39-40 “Jesus Grows” “When they had finished everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth. The child grew and became strong, filled with wisdom; and the favor of God was upon him.” In comparison to John, who “grew and became strong…in the wilderness...(1:80),” Jesus’ childhood is said to be relatively usual. Yet the work of God, the filling with wisdom, and the granting of divine favor, can and does happen in ordinary places. One implication of this short passage is, of course, to illustrate the humanity of Jesus. He, like each one of us, grows or becomes something he was not already. This is accomplished, for each of us, by the will of God. CHAPTER 2:41-52 “Now every year his parents went to Jerusalem for the festival of the Passover. And when he was twelve years old, they went up as usual for the festival. When the festival was ended and they started to return, the boy Jesus stayed behind in Jerusalem, but his parents did not know it. Assuming that he was in the group of travelers, they went a day’s journey. Then they started to look for him among their relatives and friends. When they did not find him, they returned to Jerusalem to search for him. After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. And all who heard him were amazed at his understanding and his answers. When his parents saw him they were astonished; and his mother said to him, “Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety.” He said to them, “Why were you searching for me? Did you not know that I must be in my Father’s house?” But they did not understand what he said to them. Then he went down with them and came to Nazareth, and was obedient to them. His mother treasured all these things in her heart. And Jesus increase in wisdom and in years, and in divine and human favor.” This story of Jesus’ childhood is unique to Luke. According to Luke Timothy Johnson this makes sense considering the Greek/Hellenistic (Gentile) background of the author. Hellenistic biographies often included an account concerning a hero’s childhood that gave a glimpse into the character’s future significance. This story matches formula found in other Hellenistic literature. In this story we see again the central importance of the temple to the life of Jesus and his family. Apparently they were accustomed to making yearly pilgrimages to the temple as part of their Jewish religious piety—abiding by the regulations set down in the Torah (Exodus 23:14-17, Deut 16:16, etc.). It is out of this family system, one that values religion and faithfulness to God, that the Messiah comes from. Jesus’ own words are particularly telling in so far as they show the significance of the temple to Jesus himself. “Did you not know that I must be in my Father’s house?” The emphasis here, which was apparently not even recognized by Mary, is on the necessity for Jesus to be in the temple. Jesus belongs here in the temple. He is at home here. The temple is his Father’s house. We should keep this sense of belonging in mind, especially near the end of the story when we try to interpret Jesus’ behavior in regard to the driving out of the money-changers from the temple. It is his place. His right! -------------------- George R. Karres, Pella Lutheran Church 418 W. Main Street Sidney, MT 59270
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