The Cradle, the Cross, and the Crown (67 page)

But what about Luke, Paul's “beloved physician”? In striking humility Luke frankly acknowledged at the outset of his Gospel that he was not an eyewitness and that he was not the first to write an account of Jesus' life and ministry (1:1–4). Yet in compiling his presentation, he consulted many of the original eyewitnesses and “carefully investigated everything from the very first” (1:3) in order to document “the events that have been fulfilled among us” (1:1).

What kind of God has been revealed through Jesus? Luke allowed Mary, the mother of Jesus, to do the talking: “He has done a mighty deed with His arm; He has scattered the proud because of the thoughts of their hearts; He has toppled the mighty from their thrones and exalted the lowly. He has satisfied the hungry with good things and sent the rich away empty” (1:51–53). As Jesus proclaimed: “The Spirit of the Lord is on Me, because He has anointed Me to preach good news to the poor” (4: 18; see Isa 61:1). For this reason:

Blessed are you who are poor, because the kingdom of God is yours.
Blessed are you who are hungry now, because you will be filled.
Blessed are you who weep now, because you will laugh (Luke 6:20–21).

What Luke captured in Jesus' heart is his concern for the lowly—the poor, women, children, non-Jews (Samaritans and Gentiles), the hated tax gatherers who collaborated with the Romans and were consequently viewed as traitors by the Jews, the sick and disabled, orphans and widows, aliens and strangers. Read his Gospel and meditate on the way in which it portrays Jesus as the “friend of sinners” and as the physician who came to heal. His healing is not for those who consider themselves righteous but for those who know they need mercy from God.

And in this “great reversal,” depicted in many of Jesus' parables in Luke's Gospel, those of low status in this world are exalted while those who are part of the establishment find themselves on the outside of God's saving purposes.

During the course of his ministry, Jesus commended the widow of Zarephath and Naaman the Syrian, both Gentiles (4:25–27); he praised a Gentile centurion's faith (7:9); he made a Samaritan the hero of his parable of the Good Samaritan (10:30–37) and commended another Samaritan for being the only one of 10 cleansed lepers to return to give thanks (17:16); and he repeatedly hinted at the inclusion of Gentiles in the orbit
of salvation (e.g., 14:23). At the end of the Gospel, Jesus sent the disciples to all nations (24:46–48), and the book of Acts narrates the irresistible march of the gospel to Rome (Acts 1:8), with Paul affirming that God's salvation has now come to the Gentiles (Acts 28:28).

Luke's emphasis on the universality of salvation brought by Jesus extends significantly to those of low status in society, most notably
the poor
.
⁸⁸
Related to this is Luke's emphasis on the “great reversal” brought about by Jesus' ministry. Thus Mary declared at the outset of the Gospel that the humble would be exalted and the lofty would be humbled (1:48–49). In his inaugural sermon at the synagogue of Nazareth, Jesus stated that he was sent to “preach good news to the poor,” in fulfillment of Isaiah's prophecy about the Servant of the Lord (4:18; see 7:22). The Beatitudes in the Sermon on the Plain (6:20–23) are balanced with woes against the rich and well fed (6:24–26).

A major issue in Luke is the use and abuse of wealth with regard to discipleship. Luke consistently emphasized that Jesus strongly opposed the notion that wealth and position were indicative of a person's status before God. Instead, Jesus accepted anyone who repented and turned to him, while one's possessions, status, and power constituted major obstacles to the reception of Jesus' message. The parables of the rich fool (12:13–21) and of the rich man and Lazarus (16:19–31) expose the idolatry and ultimate futility of wealth. Jesus counseled believers to “sell your possessions and give to the poor. Make money-bags for yourselves that won't grow old, an inexhaustible treasure in heaven, where no thief comes near and no moth destroys” (12:33). Jesus painted a terrifying picture of those who were exalted on earth but who will find themselves shut out when wanting to enter God's kingdom (13:28–30). Those who hold a feast ought to invite the poor and lowly (14:13,21–24).

Ultimately a person's attitude toward his possessions is indicative of his relationship to Jesus: “In the same way, therefore, every one of you who does not say good-bye to all his possessions cannot be My disciple” (14:33). In the parable of the Unjust Steward, Jesus instructed his listeners to invest their money with eternity in mind (16:9). Jesus also explained that only a work of God can bring a rich man into the kingdom (18:24–25). Zacchaeus, upon salvation, voluntarily gave half of his money to the poor and used the other half to repay those he had wronged (19:8). Faithful servants invest in their master's work (19:11–27), and the widow who parted with her mite receives Jesus' highest commendation (21:1–4).

Throughout his Gospel, Luke also emphasized Jesus' teaching among the lowly and outcasts in society: the hated
tax collectors
who were despised as traitors due to their service to the Roman authorities, and
“sinners.”
Levi, a tax collector, was included among the Twelve, and Jesus fellowshipped with tax collectors and other “sinners” at Levi's house, stating that he had come to call such people to repentance (5:30, 32). Among the people
Jesus was known as “the friend of…sinners” (7:34; see 7:36–50). When reproached by his opponents for “welcoming sinners” (15:1–2), Jesus responded by telling a trilogy of parables highlighting the joy of finding that which had been lost. In fact, this is why Jesus came: “to seek and to save the lost” (19:7).

Another disenfranchised group that was the recipient of Jesus' special ministry according to Luke was the large number of
sick, demon-possessed, and disabled
. Among the many who were healed were Peter's mother-in-law (4:38–41); a centurion's servant (7:1–10); a widow's son (7:11–17, raised from the dead); the Gadarene demoniac (8:26–39); a woman with abnormal blood flow, and the daughter of Jairus, a synagogue ruler (8:40–56; the latter was raised from the dead); and a blind beggar on the road to Jericho (18:35–43). In his healing ministry Jesus epitomized the OT portrait of the Messiah who would make the blind see, the lame walk, cleanse lepers, make the deaf hear, raise the dead, and preach the gospel to the poor (7:22; see 4: 18).

Yet another part of this “great reversal” brought about by Jesus' coming involves
women
. Women played a prominent role in Luke's Gospel, which mentions 13 women not featured in the other Gospels.
⁸⁹
Many of these women are characterized by unusual devotion to Jesus. Among these were a sinful woman who anointed Jesus (7:36–50); Mary Magdalene; Joanna the wife of Chuza, Herod's steward; and Susanna, among others, who supported Jesus out of their own means (8:2–3); and Mary and Martha, who learned from him, served him, and were his close friends (10:38–42). Women also had an important part in the events surrounding Jesus' crucifixion and resurrection (23:55–24:10). The considerable number of women among Jesus' followers stood in contrast with the male-oriented ministry of other Jewish rabbis in Jesus' day. Women are also featured prominently in many of Jesus' parables in Luke's Gospel, often parallel with male characters.
⁹⁰

Another group receiving special attention by Jesus according to Luke is
children
. In his early years Jesus himself is frequently called “child” by Luke (2:17, 27, 40). Repeatedly, Jesus held up children as examples of the kind of humility required for people to enter God's kingdom (9:46–48; 18:15–17). At one point in his ministry, Jesus pronounced woes on those who cause little ones to stumble, saying it would be better for them to have a millstone hung around their neck and to be thrown into the sea (17:2). When his disciples wanted to prevent people from bringing children to him, he sternly rebuked them and told them to let the children come to him (18:15–17).

Table 6.3: Jesus and the Lowly in Luke's Gospel

The Holy Spirit
Luke's emphasis on the Holy Spirit is part of the new epoch being inaugurated with Jesus (see Acts 2:16–21, citing Joel 2:28–32). The Holy Spirit is given more prominence in Luke's Gospel than in any other Gospel (with the possible exception of John 14–16). The Spirit was active in the infancy narratives and at the outset of Jesus' ministry. John the Baptist and his parents were filled with the Spirit (1:15, 41, 67). Jesus was conceived when the Holy Spirit came upon Mary (1:35). Simeon was a man upon whom the Spirit rested (2:25). Jesus was described as filled with the Spirit (Luke 3:22; 4:1, 14). John predicted that Jesus would baptize with the Spirit (Luke 3:16). And in his inaugural sermon, Jesus stated that it was the Spirit who anointed Jesus “to preach good news to the poor” (4:8).

In Luke's Gospel, Jesus explained that the ministry of the Spirit would continue beyond his earthly ministry. Jesus made reference to the Father giving the Spirit to all those who ask for him (11:13); he warned of the blasphemy of the Spirit (12:10); he showed that the Spirit would speak through the disciples when they suffered persecution on account of their association with Jesus (12:12); and he promised the coming of the Spirit subsequent to his resurrection (24:49). Importantly, by salvation-historical necessity, the coming of the Spirit must await the period subsequent to the ascension of Jesus. Hence, the Spirit's arrival marked Jesus' exaltation with the Father as proof of his resurrection (Acts 2:14–36).

Prayer
A final Lukan motif that is related to his emphasis on the Holy Spirit is that of prayer. Jesus himself often prayed, expressing his total dependence on God during his earthly ministry and modeling a prayerful approach to ministry and all of life for his followers (5:16; 6:12; 11:1; 22:41–42).

Notably, prolonged and persistent prayer was Jesus' habitual practice. Luke told his readers that Jesus “often withdrew to deserted places and prayed” (5:16). Prior to his selection of the Twelve, Jesus “went out to the mountain to pray and spent all night in prayer to God” (6:12). Once, when the disciples heard Jesus praying, and when he finished, they asked him to teach them how to pray (11:2–4).

Luke also recorded Jesus' extensive teaching on prayer, some in parables (11:5–6; 18:1–14). In these pieces of instruction, Jesus enjoined his listeners “to pray always and not become discouraged” (18:1). Jesus also urged his disciples to pray so they would not fall into temptation (22:46; see 11:4).

CONTRIBUTION TO THE CANON

• Jesus as the son of Adam, the son of God (3:37)
  
• Jesus as the Spirit-anointed suffering Servant (4:18 –19)
  
• Jesus as the compassionate healer and physician (5:31–32)
  
• Jesus as the Messiah sent to the poor, Gentiles, women, children, sick, and others of low status in society
  
• Jesus as the “friend of tax collectors and sinners” (7:34) and seeker of the lost (19:10)
  

STUDY QUESTIONS

1. Concerning the authorship of Luke, on what points are most scholars agreed?
   
2. Why do the internal and external evidence support Lukan authorship?
   
3. What does the “medical” terminology of Luke suggest?
   
4. To whom is Luke-Acts dedicated? What is the recipient's likely identity and on what basis?
   
5. In order to assess the date of Luke's composition, why is it necessary to discuss the date of Acts?
   
6. Where was the most likely place for Luke to gather information for his Gospel?
   
7. What is the significance of Jesus' genealogy in Luke?
   
8. How does Luke's use of parables differ from the other Synoptics?
   
9. According to the authors, which two individuals or groups are the major eyewitness sources for Luke's account?
   
10. What is the most natural way, according to the authors, to understand Luke's purpose in writing?
    
11. What is Luke's “Travel Narrative,” and why do the authors suggest that it “breaks new ground”?
    
12. What are the phases of Jesus' trial?
    

FOR FURTHER STUDY

Alexander, L. C. A.
The Preface to Luke's Gospel: Literary Convention and Social Context in Luke 1:1–4 and Acts 1:1
. Society for New Testament Studies Monograph Series 78. Cambridge: University Press, 1993.

Barrett, C. K.
Luke the Historian in Recent Study.
Philadelphia: Fortress, 1979.

Bartholomew, C. G., J. B. Green, and A. C. Thiselton, eds.
Reading Luke: Interpretation, Reflection, Formation.
Scripture and Hermeneutics 6. Grand Rapids: Zondervan, 2005.

Blomberg, C. L. “Midrash, Chiasmus, and the Outline of Luke's Central Section.” Pages 217–61 in
Gospel Perspectives
. Vol. 3. Edited by R. T. France and D. Wenham. Sheffield: JSOT, 1983.

Bock, D. L.
Luke.
2 vols. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker, 1994.

__________. “Luke, Gospel of.” Pages 495–510 in
Dictionary of Jesus and the Gospels
. Edited by J. B. Green, S. McKnight, and I. H. Marshall. Downers Grove: InterVarsity, 1992.

Bovon, F.
Luke 1.
Hermeneia. Translated by C. M. Thomas. Minneapolis: Fortress, 2002.

Brawley, R. L.
Luke-Acts and the Jews: Conflict, Apology, and Conciliation.
Atlanta: Scholars Press, 1987.

Cadbury, H. J.
The Style and Literary Method of Luke.
Cambridge: Harvard Univ. Press, 1920.