BIBLE STUDY -- NEW TESTAMENT GOSPELS

GOSPEL OF LUKE – PART 2

THE JOURNEY TOWARD JERUSALEM {9:51–19:27}

Luke next reported Yeshua’ ministry on the way to Jerusalem. This has sometimes been called the Perean ministry, assuming that much of it took place across the Jordan in the district of Perea. It has also been graphically described as “the road to the cross.” The number of incidents is roughly the same as those in the preceding section, although the text is about 25 percent longer. Opposition is seen building at the outset. Yeshua sent messengers ahead to prepare for His arrival at a Samaritan village. But the inhabitants would not welcome Him, because He was on the way to Jerusalem. There was bad blood between the Jews and Samaritans. The latter had been settled in the land during the Assyrian occupation and brought with them foreign religious and social customs, resulting in a syncretism repugnant to the Jews. Certain disciples asked if Yeshua would have them bring down fire from heaven on the village, but Yeshua rebuked them. He evidenced a more conciliatory spirit. Luke reintroduced the Samaritans in connection with a story Yeshua tells {10:25-37}. It seems that a man was attacked by thieves, who left him for dead. First a priest and then a Levite came along, each walking by on the opposite side of the road. Another passed that way and took pity on the injured stranger. He bound up his wounds and brought him to an inn where he could be cared for at the expense of his benefactor. Yeshua added the detail that the man who stopped to help was a Samaritan. He alone understood that a neighbour is the one we befriend rather than the one who befriends us. {The Samaritans reappear once more in the account of 10 lepers who were healed, of whom only a Samaritan returned to give thanks -- 17:11-19.} The story of the good Samaritan suggests the opposition Yeshua was encountering from the religious establishment centred in Jerusalem. Even as the crowds increased, Yeshua observed: “The queen of Sheba will rise up against this generation on judgment day and condemn it, because she came from a distant land to hear the wisdom of Solomon. And now someone greater than Solomon is here -- and you refuse to listen to Him” {11:31}. So also, will the men of Nineveh stand to condemn the present generation, because they repented at the preaching of Jonah, and now one greater than Jonah is here. Yeshua reserved the severest rebuke for those Pharisees who had come to contest His every move. Yeshua and the Pharisees travelled in much the same circles. Some had been sympathetic to His message, but these seem to have been in the minority. Yeshua pictured the Pharisees as meticulous legalists {11:37-44}. Events were building to a climax. Yeshua had prophesied His impending death and subsequent resurrection. His face was set toward Jerusalem. When some solicitous Pharisees warned Him of Herod Antipas’s plan to have Him killed, He refused to be intimidated {13:32-33}. Parables abound in this section of the Gospel. They include those of the Good Samaritan, mustard seed, yeast, narrow door, invitation to a marriage feast, great banquet, tower builder, king who goes to war, lost sheep, lost coin, Prodigal Son, unjust steward, rich man and Lazarus, Pharisee and publican, and ten minas. These seem to fall into one of three categories, although perhaps not exclusively so. The one has to do with accepting sinners. {While Scripture reveals that we are all sinners, “sinners” in the synoptic Gospels refers to non-observant Jews.} A classic instance is the story of the Prodigal Son {15:11-32}. The second category might be called Kingdom parables. They suggest that while the Kingdom begins in some relatively insignificant fashion, it will expand to incredible proportions. They also warn that not all that seems a part of the growth is a true extension of the Kingdom. These emphases can be recognized by comparing the parables of the mustard seed, yeast, and narrow door {13:18-30}. The third category deals with stewardship. Yeshua told one such parable as they neared Jerusalem {19:11-27}. It involved a man of noble birth who went to a far country, leaving his servants with ten minas each {a mina was about a three-month wage for labourers}. They were to invest the minas so that the man would have a good profit when he came back. Upon returning, the nobleman called his servants to get an accounting from them. Those who were found faithful in lesser things were given greater opportunity, but one who failed lost even that which he had been given. There are some especially touching scenes in the Gospel narrative. One shows Yeshua welcoming little children {18:15-17}. Another describes a rich ruler who inquired of Yeshua how he might obtain eternal life {verses 18-30}. Still another episode concerns a tax collector called Zacchaeus {19:1-10}. These help us to gain a better appreciation of Yeshua’ diversified ministry. Slowly but surely, Yeshua had worked His way to Jerusalem. He had met increasing opposition. The cross was just over the horizon. He ministered while time allowed.

YESHUA’ DEATH AND RESURRECTION {19:28–24:53}

Luke concluded his account with the Passion week. First is the Triumphal Entry of the Moshiach {19:28-44}. As those with Yeshua came over the crest of the Mount of Olives, they began to praise YHVH for all the miracles they had seen: “Bless the King who comes in the Name of Adonai! Peace in heaven and glory in highest heaven!” {19:38}. The jubilation of the multitude stands in sharp contrast to Yeshua’ weeping over an unrepentant city and lamenting the destruction to be visited upon it. Entering the temple area, Yeshua began driving out those who were selling goods there. YHVH’s house should be a house of prayer, but -- Yeshua protests -- they have made it a den of robbers. He continued to teach daily in the temple precincts, while the religious leaders plotted how to put Him to death without inciting the anger of the people. Luke recorded some of the interchange with the leaders and people {chapters 20–21}. This includes a challenge to Yeshua’ authority, the parable of the wicked tenants, the question about paying taxes to Caesar, another question concerning the resurrection, Yeshua’ question about how to understand the Moshiach’s Davidic ancestry and authority, warning against the scribes, comments on the widow’s offering, and discourse on the end of the age. This broad range of topics is related to the messianic disputation in progress. The problem as Luke represents it seems less an intellectual than a moral one. The religious establishment was determined to retain its privileged position at all costs. This Galilean rabbi was a serious threat that had to be eliminated. It was only a matter of waiting for the right opportunity. It appeared when Judas Iscariot offered to betray Yeshua {22:1-6}. The Last Supper and the prayer vigil in Gethsemane intervene between the plot of the leaders and the arrest of Yeshua {22:7-46}. From the upper room Yeshua and the disciples made their way across the Kidron Valley to the Mount of Olives. Here Yeshua prayed in preparation for the crucifixion to follow. The disciples slept, being weary from the heavy demands of those days. Soon Judas appeared to point Yeshua out, and the soldiers rushed Him away to stand before the high priest. Peter denied the Moshiach, fearing for his own life. Yeshua was condemned by the Sanhedrin. {Commentators debate whether this was a formal session of the council of Jewish elders.} He was sent to the Roman governor, Pontius Pilate, then to Herod Antipas, and back again to Pilate. Pilate saw no reason for putting Yeshua to death, but the multitude was stirred up by the Jewish leaders to demand His crucifixion. Pilate yielded to their pressure when alternatives seemed to escape him. Yeshua was led away to be crucified. Luke alone mentioned those who mourned Him {23:27}. Yeshua warned them rather to mourn for themselves and their children. Here and hereafter we see Yeshua’ concern for others in the midst of His own agony: those crucifying Him, the repentant criminal, and his mother, Mary. Luke records a mixed response to the crucifixion. The people stood watching, as if immobilized by the rush of events. They may have felt helpless to intervene even if disposed to do so. Some of the religious leaders went so far as to mock Yeshua; “He saved others… let Him save Himself if He is really YHVH’s Chosen One, the Moshiach” {23:35}. One hardened criminal joined in their derision; the other asked for clemency. Darkness shrouded the scene. The curtain of the temple was torn, as if to suggest that access was being made available through the shed blood of the Moshiach. Yeshua commended His Spirit to the Father. He breathed His last. His body was laid in the tomb of Joseph of Arimathea. Women went to prepare spices and perfumes for the interment, but they rested on the Shabbat in obedience to the Commandment. Early on the first day of the week the women approached the tomb, only to find the stone guarding its entrance rolled away and the body of Yeshua missing. Suddenly two figures in gleaming array stood by them. They announced to the frightened women: “He isn’t here! He has risen from the dead!” {24:6}. The women returned to report to the apostles. Peter ran to confirm their findings. He discovered the strips of linen laid out as they had been, but with the body absent. He wondered what had happened. The same day two disciples were going to a village called Emmaus. They were discussing what had happened in Jerusalem when Yeshua joined them. They were kept from recognizing Him until later on when He broke bread with them. They hurriedly returned to Jerusalem to reassure the fellowship that it was true that Adonai was risen. While they were still talking, Yeshua appeared in their midst. “Look at My hands. Look at My feet. You can see that it’s really Me. Touch Me and make sure that I am not a ghost, because ghosts don’t have bodies, as you see that I do!” {24:39}. Then He helped them understand the implications of what had happened: “Yes, it was written long ago that the Moshiach must suffer and die and rise again from the dead on the third day. With My authority, take this message of repentance to all the nations, beginning in Jerusalem: ‘There is forgiveness of sins for all who turn to Me.’ You are witnesses of all these things. And now I will send the Holy Spirit, just as My Father promised. But stay here in the city until the Holy Spirit comes and fills you with power from heaven” {verses 46-49}. Luke concludes his Gospel with an account of the ascension {24:50-53}. It was as Yeshua blessed them that He was lifted up before their eyes. They worshiped Him as the ascended Adonai and returned to Jerusalem with great joy. There they remained in the temple precinct, praising YHVH and anticipating the coming of the Holy Spirit to empower them for witnessing to all the world.