Luke Study Guide 4 14-9 50 The Galilean Ministry

A Study Of The Gospel According To Luke
(using the Concordia Commentary-Luke by Arthur A. Just Jr.)
The Galilean Ministry (4:14-9:50)

A Note on the Galilean Ministry
Luke arranges his account of Jesus Galilean ministry in different ways than Matthew and Mark. It is
suspected that Lukes order is not necessarily chronological. He may well be using literary structure to
make theological points. There is great debate concerning this.
General Notes on 4:14-6:49 The Foundation is Laid

This commentary (CC) understands that Lukes gospel is for the church as it catechizes (teaches) about
Christ, salvation, worship, Baptism, and Eucharist. Accordingly, it proposes that the Lukan structure in
4:14-6:49 means to describe the laying of the foundation of the church:
4:14-6:49
4:14-44
5:1-6:11
6:12-49
The Foundation is Laid

Jesus as the Cornerstone
Peter as First among the Twelve and Matthew (Levi) as First among the Gospel
Writers.
The Apostolic Foundation and the Ways of Life and Death
Of course, Jesus is the cornerstone on which the whole church depends (Lk 4:16-30). Then comes the
call of Peter, who provided leadership in the early church (Acts 5:1-11). Then comes the call of Matthew.
His gospel was the first gospel around which the church was formed and catechized (Lk 5:27-39). Finally,
Jesus calls the other apostles that make up the Twelve, who will form the foundation of the church (cf. Ro
15:20; 1 Cor 3:10-11; Eph 2:20; 4:11-12 [uses a metaphor for building a structure]; Rev 21:14).
Each major section is made up of a central point and then several passages that illustrate the point for
that section.
The major thrust of 4:14-30 is Jesus Prophet Christology in the sermon in Nazareth. In 4:31-44 then,
Luke gives examples of Jesus teaching and miracles.
The major thrust of 5:1-5:26 is cleansing and absolution, as Peter is called and receives absolution
(5:1-11). In 5:12 - 5:26, Luke gives examples of cleansing and forgiveness.
Matthew receives his call in 5:27-39. By this Jesus shows that he has come for the sin-sick sinners,
the opposite of the Pharisees and teachers of the Law. After this comes two Sabbath controversies
(6:1-11) that show how Jesus now reinterprets the OT in reference to himself.
After the calling of the Twelve (6:12-16), there is another burst of healing and the Sermon on the
Plain, showing the power and the proclamation given to the apostolic ministry, specifically, the
foundational catechesis of the two ways (6:17-45).
The final pericope in the Sermon on the Plain is Jesus teaching about the house built on the firm
foundation of the rock (6:46-49).
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Lesson 15 The Beginning of Jesus Ministry (Lk 4:14-15)
Context
Jesus baptism and his temptation in the wilderness signal his readiness to begin a new stage. His public
ministry extends from this point until the night in which he was betrayed, when his passion begins (22:1).
This public ministry may be divided into sections by locale: the Galilean period (4:14-9:50), the journey to
Jerusalem (9:51-19:28), and the Jerusalem ministry (19:29-21:38).
Structure
The beginning of Jesus public ministry is told in three coordinate sentences. The first and last describe
Jesus activity of returning to Galilee and teaching in the synagogues. The middle sentence tells of the
spread of the news about him. A final phrase gives the response to him.
Learning/Meaning
1. From these two verses, what do we know about the beginning of Jesus ministry?
2. Lukes introduction to the Galilean ministry in 4:14-15 is different from Matthews and Marks. Only
Luke records that Jesus returned in the power of the Spirit. And it is clear that Luke stresses that
Jesus was a great teacher. This reveals Lukes purpose for this section. Lukes Galilean ministry
demonstrates that Jesus is a great teacher and miracle worker. (See the excursus Lukes Prophet
Christology.)
3. Galilee is of great importance for Jesus and his ministry. Briefly, according to the following verses,
state why Galilee was important?
Lk 4:14-15; 23:5; Acts 10:37; 13:31:
Lk 5:1-11; 23:49, 55; Acts 13:31:
Lk 6:20-49 (esp. 6:20a):
Lk 33:6:
Also the whole Galilean ministry and the Galilean heritage of the apostles foreshadowed the
evangelization of the Gentiles in Acts.
4. This short opening statement by Luke gives us a glimpse into Jesus ministerial style. The Greek word
translated as taught in the NIV denotes the continuous teaching of Jesus from synagogue to
synagogue. An example of teaching in a synagogue is given in the next pericope (4:16-30), which is
Jesus sermon in Nazareth. The teaching consisted of the reading of Scripture and then an exposition
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of that Scripture. So Jesus was a traveling teacher, whose teaching centered in the exposition of
Scripture in the synagogue on the Sabbath.
It was also customary to invite the guest speaker to the home of a prominent member of the
synagogue the night before to partake of the Sabbath evening Seder. This liturgical meal began the
Sabbath observance. Table fellowship at this meal would include eating and teaching. Visiting
teachers were expected to give a preview of their teaching at the next mornings synagogue liturgy.
Examples of these Sabbath evening meals are frequent in Luke (e.g., 5:27-39; 7:36-50; 14:1-24). So
there is a weekly rhythm to Jesus teaching as he goes from Sabbath meal to Sabbath meal, from
synagogue to synagogue. As a result, two of his major controversies with the Pharisees were about
the Sabbath and his eating practices. The people were impressed with his teaching as reports about
him spread throughout Galilee, but the religious leaders were soon offended and would begin to plot
his death (cf. 6:11). The Pharisees, who were in charge of the synagogues, had somewhat less
control in Galilee as they did in the south. Thus, Jesus begins his ministry in a location and with a
method that gives him opportunity to reach the people with his message.
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An Excursus of Lukes Prophet Christology
The issue in Lukes gospel is the identity of Jesus. Every event in Jesus life fills in the portrait. But God
does not give us a series of words about Jesus. He reveals who Jesus is to us by his living Word and
through living people. One must read both the words of the text and the lives in the text. So we learn
about Jesus by reading the lives of the prophets, the life of Jesus, and the lives of the apostles.
The Two Phases of Lukan Christology
There are two phases in Lukes Christology. Both are necessary for the full picture of who Jesus is. This is
a prophet Christology because it takes its shape from an OT prophetic pattern. The word prophet is
used many times in Luke to refer to Jesus (4:24; 7:16; 9:7-9). Jesus does not reject being called a
prophet. In fact, he is The Prophet promised in Deuteronomy. As a prophet, the final end-time prophet,
Jesus must do what all prophets did before him; he must continue the pattern which they set.
This pattern may be read in the lives of the prophets, who were teachers and miracle workers. Chief
among the OT prophets, as a teacher and miracle worker, was Moses. In Egypt and in the wilderness,
Moses performed miracles and taught the Israelites Gods Word. Other prophets did likewise. This is the
first phase of the pattern set by the prophets; they were teachers and miracle workers. This phase is
easily understood by all. This was the kind of Messiah most everyone was looking for, a Messiah strong in
word and deed.
All OT prophets, not only spoke Gods Word, but suffered because of it (13:34). Like the prophets who
went before him, Jesus too had to suffer. Jesus suffering was misunderstood, even by his own disciples.
On the road to Emmaus, two disciples confess that Jesus was a prophet mighty in deed and word in the
presence of God and all people (24:19). But they continued to say that their hopes for the redemption of
Israel were dashed when he was crucified (24:21). So even after the resurrection his most intimate
followers did not understand his suffering and death. They had a first phase (teaching and miracle
working) view of Jesus. They did not understand the second phase (rejection, suffering, and death). So
their view of Jesus was incomplete; they only had half the picture of Jesus.
Jesus is a prophet who both teaches and performs miracles and suffers rejection. These are the two
phases of Lukes prophet Christology. The first describes his work as Messiah during his public ministry;
the second indicates the rejection he received as a result of his teaching, miracles, and messianic claims.
Jesus uses his sermon in Nazareth (4:16-30) to show how he interprets one group of people from the OT
(the prophets) Christologically. He uses Isaiah 61 as proof of his teaching and miracles. But also in the
same sermon, he uses Elijah and Elisha as illustrations of suffering and rejection.
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Lesson 16 Jesus Sermon in Nazareth (Lk 4:16-30)
Context
Jesus had been traveling from town to town teaching in the synagogues. Now Jesus comes to Nazareth,
the town where he grew up. Here he continues his custom of teaching in the synagogue on the Sabbath.
Jesus first sermon in the synagogue of Nazareth is programmatic and foundational for the rest of Jesus
teaching. Jesus uses the OT prophetic pattern to tell about his public ministry. He uses a prophet
Christology (see excursus on Prophet Christology above and see below).
Structure
The structure of the Nazareth sermon reflects the prophet Christology that Luke begins to develop in this
passage. Both phases are represented in this sermon: prophet as teacher and miracle worker (A) and
prophet as rejected one (A B).
Learning/Meaning
1. The first words of Jesus public ministry reference the trinity. Which words reference the trinity?
.
With the mention of the trinity and the mention of the Spirit being on him, what event does this bring
to mind?
2. The essence of Jesus proclamation is release. The word for release is often translated
forgiveness (see 1:77; 3:3; 24:47). He will bring release from the bondage of sin, sickness, and
Satan. It will include physical healing, exorcism and rebuking destructive forces of nature, in addition
to forgiving sins. By releasing creation from its bondage to sin, Jesus will be restoring it to its proper
state of harmony with the Creator.
3. Healing the blind is mentioned in the Isaiah quote (4:18). This healing is both physical and spiritual.
What type of healing took place in 7:21-22 and 18:35-43, physical or spiritual?
What type of healing took place in 24:31, 35, physical or spiritual?
A prominent theme in Luke is spiritually closed eyes that are opened by Gods power to see and
believe in Jesus.
4. The prisoners and oppressed include both those who are in physical bondage, e.g., to sickness or
demon possession, or in spiritual bondage to sin and death. Luke gives many examples of Jesus
setting such people free. All of creation has been held in bondage since the Fall. But Jesus has come
to free all of creation.
Turn to Lev 25:8-55. Briefly, explain what this chapter is all about and how it relates to the release and
freedom that Jesus brings?
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This year was a prophecy of the Messiahs eschatological salvation, which now breaks into the
world through Jesus ministry. Jesus coming is the year of the Lords favor.
5. Jesus brought with him release and the year of the Lords favor. As we just said, these refer to the
end-time salvation which God had long promised. Jesus said, Today this scripture is fulfilled in your
hearing. With his first word, Today, Jesus announces the inauguration of the eschaton (end-times).
In this profound Christological statement, Jesus links the kingdom to himself. In Jesus is the kingdom.
In Jesus is the year of Jubilee. In Jesus is release.
Based on a previous lesson, how do we receive these things?
6. After Jesus finished reading, he rolled up the scroll, gave it to the attendant and sat down. The eyes
of everyone in the synagogue were fixed on him,. Do you remember how Luke uses the eyes?
Look back at lesson 9, question 7, if you do not remember. The question should then arise in the
hearers mind, What will these people see? Will they see Jesus as the One who will bring release?
And will they believe that today this Scripture is fulfilled in their hearing?
7. Jesus ministry of continuous release begins today. When Jesus releases, he makes no distinction
between the physical and spiritual. Jesus rebukes demons (4:35), fever (4:39), and wind and waves
(8:24). For Jesus, it is as easy to say, Your sins have been forgiven (spiritual), as it is to say, Rise
up and walk around (physical) (5:23). Jesus has authority over all of creation because he is the
Creator. He is the Creator who has come to his creation to release it from its bondage and its
fallenness. In him the new era of salvation is present.
8. Luke uses the prophetic pattern, two phase prophet Christology, in Jesus sermon at Nazareth. In
reading Isaiah, Jesus announces that he is a teacher and a miracle worker. Jesus already had a
reputation as teacher and miracle worker before he came to Nazareth. He taught that God was
present in him to bring release for his creation. He performed miracles to back up his teaching and to
demonstrate that indeed God was present and active in Jesus in bringing release to his creation.
But did Jesus perform any miracles in Nazareth?
Jesus knows that they want to see him perform some miracles as he did in Capernaum (4:23). So
why doesnt he? By insisting on miracles the people reveal their hearts and their misunderstanding of
who Jesus is. They show that their eyes are closed. So in the second part of his sermon, Jesus
addresses this misunderstanding. He uses this opportunity to teach them about what?
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9. How do the people first react to Jesus statement that he is fulfilling Scripture right before them?
10. What does Jesus predict will happen in 4:24?
And when they do, it becomes a small-scale version of what is to come. Plus, they fulfill the second
phase of prophet Christology that every true prophet must experience.
11. Who does Jesus use to make his point about a prophet being rejected in his own town (4:25-27)?
They were well known for their teachings and miracles. But they also faced their share of rejection,
which is what Jesus is alluding to (1 Kings 17:1-15 and 2 Kings 5:1-14). What was Jesus saying to
the people of Nazareth by comparing them to the Israelites in the time of Elijah and Elisha?
The mission to the Gentiles, which would begin in Acts with the early Church, is anticipated by Jesus
words. Throughout his gospel Luke shows a special concern for the Gentile mission.
12. So how do the people react to the second part of Jesus sermon? Are they still confused? What do
they try to do?
What ironic thing happens as they are about to throw him off?
His hour has not yet come. He went (journeyed, CC) on his way. That journey will lead to another
crowd and, at the right hour, the cross.
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Lesson 17 Teaching and Healing in Capernaum (Lk 4:31-44)
Context
See the general notes on 4:14 6:49 to see how this passage fits into this section. This is the last
pericope in the section that establishes Jesus as the Cornerstone of the church. Following Jesus
teaching in Nazareth comes a series of miracles that confirm what Jesus proclaimed and show that it is
now coming true.
Structure
See detailed structure. As a chiastic structure, 4:31-44 encourages the hearer to see this section as a
complete unit.
Learning/Meaning
1. Luke begins this section with a summary statement. Jesus went from Nazareth to Capernaum and did
what he always did on the Sabbath, teach in the synagogue. Why were the people of Capernaum
struck with amazement?
For Luke, Jesus word/teaching has authority. It has the power to bring about what it says it will
because it has Gods authority. Beginning with the prologue Luke develops this Word theology. Jesus
word includes his teaching and his healing. The teaching, exorcisms, and healings in this pericope
all testify to this new authority in his word.
2. By what title does the demon call Jesus in 4:34a?
This title is used 3 times in Luke (4:34; 18:37; 24:19), each in a context that leads one to recall that
Jesus is a teacher and miracle worker, i.e., the first phase of the prophet Christology. From Lukes
geographical perspective Nazareth/Galilee becomes identified with this first stage of his ministry.
(When Jesus turns towards Jerusalem in Luke 9, he will predict his passion and the focus will be on
his rejection.)
3. What did the demon say that Jesus had come to do with the demons (4:34)?
The word destroy suggests an eschatological interpretation. In the garden God said the promised
Seed would crush the Serpent. This would happen in the end-times. Well, the end-times have come.
With Jesus a new era has begun. Jesus teaching and miracles demonstrate that this new era has
broken in. The demonic powers fear the appearance of the Holy One of God because the people
they hold captive, Jesus releases (or exorcises). The ultimate exorcism of the world will occur in
Jesus death and resurrection.
4. There are two messianic titles applied to Jesus by the demons in this pericope. What are they (4:34b;
4:41a)?
Why do they call him these titles (4:34b; 4:41b)?
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Until Peters confession in Luke 9, no human participant in the gospel knows who Jesus is. But the
demons know. Who do the demons know that Jesus is (4:41b)?
This title connects Jesus to the OT and to his baptism and to his sermon at Nazareth. In the OT they
waited for the Anointed One. In his baptism Jesus was anointed with the Holy Spirit. And at Nazareth
Jesus said he had been anointed with the Spirit. The task that this Anointed One has been given is to
release the creation from its bondage. The demons are finding this out first hand.
5. The word rebuke is used 3 times in this passage. When Jesus rebukes, he makes no distinction
between the physical and the spiritual. What are the 3 things that Jesus rebukes (4:35, 39, 41)?
So Jesus frees those in bondage by rebuking that which binds them.

What else did Jesus later tell his disciples to rebuke (17:3)? And for what purpose?
6. In Nazareth Jesus said he had come to preach Good News to the poor. Who are the poor in this
passage?
What Isaiah prophesied and what Jesus proclaimed concerning his fulfillment of it are now coming
true. Jesus is releasing those who were captive to Satan and disease.
7. The kingdom of God appears for the first time in Luke in this passage. It comes without explanation.
One must deduce its meaning within the context within which it is used. The context includes Jesus
teaching and performing miracles. His authoritative words and miracles testify that the presence of
God is in him. It is also said that the preaching of the kingdom of God is Good News. Therefore, the
kingdom of God is the Good News that God is present in Jesus to carry out his plan of salvation. The
demons recognize it, when will the people?
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Lesson 18 The Catch of Fish and Peters Call (Lk 5:1-11)
Context
See the general notes on 4:14 6:49 to see how this passage fits into this section. Jesus has established
himself as the cornerstone of the church. He now begins to establish the apostolic foundation. Once the
disciples are called, they will be equals. And yet, Peter will take a leading role among them.
In this passage Jesus teaches the Word of God and performs a miracle. Peter responds to Jesus
teaching and miracle and enters the kingdom of God, where Jesus calls him to be a hearer of the word
(CC) and a catcher of men alive (CC).
Structure
See the detailed structure. The structure of the miraculous catch of fish by Simon Peter and others shows
that the theological significance of this miracle is not to be found in the miracle itself but in Peters call to
bear Christs presence into the world.
Learning/Meaning
1. After leaving Capernaum, Jesus continues to preach in the synagogues of the Jewish people (4:44),
for this is what he said he must do: preach the Good News of the kingdom of God (4:43). And in this
story he continues to speak Gods Word.
2. First Luke provides the setting (5:1-3).
Who are the participants in this story?
Where are they at?
What did Jesus see at the waters edge?
What did Jesus then do?
Why did Jesus do this?
3. In 5:1 the people were listening (hearing, CC) to the word of God. And in the Context section
above, we said that Peter was called to be a hearer of the word. Being a hearer of the word was a
technical term in the early church for catechumen, learner, student, or disciple. This technical term
came from passages such as this and was based on several OT passages in the Torah, particularly in
Deuteronomy where the verb hear is used 92 times. When the Torah exhorts Israel to hear, it
means not only to hear, but to believe and put into practice (Deut 4:1). One inherits the promises of
the Word by hearing in faith, faith that is active in works. In the Sermon on the plain, Jesus will stress
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not only hearing, but also doing (6:47, 49; 8:21). So Peter (and the crowd) is called through the Word
of God to be hearers of the Word, that is, to believe and become a follower of Jesus.
4. Note that first comes the preaching of the Word of God and then everything else happens afterward.
The preaching takes place in a setting of water, boats, and nets. The technical vocabulary used for
fishing used throughout this story suggests that the hearer take seriously the image of fishing as a
metaphor for the work of Jesus and his disciples. More details concerning this will follow below.
5. The first technical word used is boats. How is the word boat used in the following verses?
5:2 - .
5:3 .
5:7 .
5:11 .
Most importantly, the boat becomes the place where Jesus proclaims the kingdom and where the
miraculous results of his teaching are contained. (Keep in the back of your mind Noah, who was
saved through a boat as a type of Holy Baptism [1 Pet 3:20-21].) Because Christ is present in the
boat, it becomes a symbol of the church, where Christs teaching and miracles take place and where
believers are gathered. The church also had this in mind when it named the part of the sanctuary
called the nave Latin for boat or ship.
6. We now look at Peters response to Jesus and see how a connection can be made to a later
passage, which also concerns Peter. Seeing the parallelism between the two stories can help us
understand both stories better.
After Jesus taught from the boat, he asked Peter to put the boat out into the deep waters to catch
some fish. According to Peters response why was this not such a good idea (5:5)?
From his response, one can safely say that Peter fished all night and that Jesus now teaches and
asks that the boat be put out to deep waters in the day. This hint of dark/light imagery anticipates
Peters later denial of Jesus.
Just before Peters denial, Peter sits in the light of the fire. But in reality, he is surrounded by the
darkness of night and his own doubts (22:55-56). When the cock crows, signaling the beginning of a
new day, the Lord turned and looked at Peter (22:61). The light of a new day (the look of Jesus)
enlightens and calls Peter. The same happens in this story as Peter is enlightened by the Light
(Jesus, his Word, and his miracle). Peter sees that Jesus is the Lord and that he is a sinful man.
Peters weeping after Jesus look is a sign of contrition and the beginning of repentance (22:62). This
is equivalent to his declaration to Jesus in the boat that he is a sinful man. When it is fully day, after
the resurrection, Peters recovery is complete when he sees the empty tomb (24:12) and when the
Lord appears to him (cf. 24:34). Both Peter and the hearer will surely remember how this all began in
a boat on the Sea of Galilee when the futility of fishing in the darkness gave way to great success
when the Dawn came.
7. What does Peter say he will do in the last phrase of his response to Jesus (5:5b)?
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So the story moves towards catching fish and at the same time the story moves towards Peter
catching men alive. The image of the net has symbolic meaning just as the boat does. In fact, Luther
captured the significance of the fishing imagery: the sea is the world, the fish are people, the net is
the preaching of the Gospel, and the boat is the church. Net is used several times in the story. The
net is the boundary between being loose in the sea and being caught and in the boat. As one is
brought from one status to another via the net, the transition is effected by a miracle that testifies to
Gods presence. In other words, just as the net was miraculously filled with fish because of Jesus
Word, so are the nets of the Gospel filled with Christians because of Jesus Word. The nets (Gospel)
are the means by which one is brought into the church (boat). The church follows Jesus Word to
lower the net of the Gospel into the sea of the world for a catch of people. And because of his Word
there is a miraculous catch, many people are brought into Jesus presence.
8. The miracle itself happens in the midst of the dialog between Jesus and Peter. And the miracle also
happens in Peters boat. Peter had an incidental role in the previous pericope (4:38). But here Peter
is a central figure (5:3, 4, 5, 8, 10). As told by Luke, this is the story of Peters call. In Luke, Peter is
the first of the disciples to be called by Jesus. Luke also tends to portray Peter in a more positive light
than Matthew and Mark. Luke also reports in Acts that Peter plays a dominant role in the early
church. Peter is, from the beginning and throughout, the first among the Twelve. See the general
notes on 4:14 6:49 for Peters role in this section of Luke.
9. Of course after Peter let down the nets in the deep water, he caught a large amount of fish. In fact, he
caught so many fish that he had to do what (5:6-7)?
Here again an application can be made to the church. In the early church, Christians gathered in
house churches. When a house church reached full capacity, a group would split off and form another
house church (another boat). The house churches would become full when hearers of the Word had
been brought across the boundary between paganism and Christianity through the net of preaching,
catechesis, and Baptism.
10. After Jesus teaching and after the miraculous catch of fish, what did Peter realize (5:8)?
But Jesus had not come to condemn Peter as a sinner.

What are Jesus first words to Peters plea (5:11b)?
This is Jesus word of absolution for Peter. Once again the miracle can be used to shed some light.
The miracle of bringing fish into the boat is the miracle of making the unworthy sinner fit to stay in the
presence of the holy God. It is the miracle of forgiveness of sins (cf. Isaiahs similar reaction and the
absolution that enabled him to serve as a prophet [Is 6:1-8]). The miracle of forgiveness will be
celebrated in the next 3 passages.
11. Look at the second part of Jesus words to Peters plea (5:11b). What does Jesus say Peter will do
from now on?
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So not only does Peter receive absolution. Jesus promises that God will do great things through
Peter. Peter will extend the forgiveness he received to others to bring them into the kingdom. Peter
will do as Jesus has done. He will preach the kingdom and absolve sins. This is how the church is
created, formed, and preserved.
12. How do we know that Peter received Jesus absolution by faith (5:11)?
.
Because Jesus is moving on, the church goes with him, for the church always desires to be with
Christ. The focus of Lukes ecclesiology is now clearly on Jesus, the Anointed One; the preaching of
the Gospel of the kingdom; and Peter, the first disciple called and the first among the Twelve.
13. One other note to pass along. This is from the Concordia Self-Study Commentary on Luke 5:1-11. His
word of authority (4:32) dominates this story. Find as many things as you can within 5:1-11 that
happened because of Jesus word of authority.
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Lesson 19 The Cleansing of a Leper (Lk 5:12-16)
Context
This passage and the next one illustrate the character of Peters mission and that of the apostles: the
proclamation of absolution through Christ from the bondage of humankinds fallenness. Peter has just
received absolution, a cleansing of his sin. Here a leper is miraculously cleansed of his leprosy. Jesus
cleansed spiritually and physically. All that ruins creation is to be washed away.
Structure
Luke uses a very simple structure for the first miracle following Peters call to be a disciple.
Learning/Meaning
1. The core of the pericope highlights Jesus cleansing of the leper. Jesus conforms to the Levitical code
(Lev 12-26) by sending the leper to show himself to the priest and make an offering as commanded in
Lev 14:1-32. However, Jesus also breaks with Israels purity code because he touches the leper, and
instead of Jesus becoming unclean, Jesus himself remains clean and the leper becomes clean too.
2. The actions of Jesus make more sense and are even more striking when considered in light of OT
theology. The purpose of the OT laws regarding holy, clean and unclean was to enable God in his
grace to dwell in the midst of his people. Since God is holy, and fallen humanity is infected with sin,
Gods presence posed the threat of punishment. Indeed, contact with God resulted in swift and
severe judgement when the laws of holiness were violated. But the laws provided a sacrificial, atoning
means through which Gods people might be deemed clean in Gods sight, so that Gods presence
would be in terms of Gospel instead of Law and condemnation.
With such laws in place, God in his holiness dwelt incarnationally in the tabernacle and later in the
temple. Gods people, deemed clean through sacrificial atonement, dwelt around God. The clean
formed a kind of buffer zone between the holy and the unclean. Still, being clean did not mean one
could come in direct contact with God. Only persons consecrated to be holy could enter Gods
presence in the tabernacle and temple.
What happened when Gods holiness was not carefully observed (2 Sam 6:6-7; Lev 10:1-3)?
What happened when Gods holiness was respected (2 Sam 6:10-12)?
3. What was Gods command concerning lepers (Lev 13:45-46)?

A leprous person must be quarantined; he must live alone outside the camp and warn others to keep
away so that he will not have any contact with people who are clean, lest he contaminate them as
well.
As God incarnationally dwelled with Israel in the OT, so now he dwells with his people in the person
of Jesus Christ. Jesus is the new temple of God; Jesus is God in the flesh. What did Jesus do that
radically departed from the OT holiness code when the leper came to him and asked Jesus to make
him clean (5:13a)?
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Above we saw that when the unclean came into contact with the holy God they were struck down
immediately. But that did not happen here. Instead of striking him down, Jesus cleansed him. In place
of deadly Law (cf. Ex 19:10-13, 20-24), the holiness of God in Christ has a Gospel effect as Jesus
brings healing and salvation. As Jesus redefines the purposes of the OT laws about uncleanness and
Gods holiness in a Gospel manner, this will create controversies with the Jewish religious authorities,
as illustrated in the next passage, the healing of the paralytic.
4. This incident serves as an illustration to the mission of Peter and the church. The church is to reach
out with the cleansing and healing touch of the Gospel of Jesus Christ, making people clean of
their disease of sin.
In the OT, a foreigner was automatically considered unclean. But Jesus fulfillment of and abrogation
(authoritative doing away with) of the OT purity laws would lead to a different way of looking at
foreigners. Read Acts 10 and 11. What did Peter learn about the OT purity laws and what effect did
it have on the mission of the early church?
5. The account of the cleansing of the leper raises several issues for the hearer.
1. In Lk 7:22, Johns disciples are sent to find out if Jesus is the Coming One. Jesus responds with
prophecy from Isaiah. What phrase in Jesus response ties in to this story?
What does this event then do?
2. Did the leper have any way of effecting his own healing?
Jesus declaration that the leper was clean then was declaration of pure grace and compassion.
For ordinary people uncleanness spreads through touching. But Jesus holy presence overcomes
all unholiness and uncleanness.
3. By performing this healing, Jesus shows that the OT code of holiness points to him. His life and
death fulfill it and abrogate it. But that abrogation is not complete until his sacrificial death.
Because of this, what did Jesus tell the man to do (5:14)?
Until his sacrificial death there is still a need for Israel to conform to the purity laws of the OT,
which is what Jesus ordered him to do.
4. When sin entered the world, all of creation was ruined, the physical realm and the spiritual realm.
The OT purity laws also addressed both realms. When the physical leprosy was healed, then the
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one cured was required to go to the priest to present himself and to offer a sacrifice. The sacrifice
addressed spiritual cleanness. The OT purity laws were therefore holistic. Similarly, the salvation
Jesus works in fulfillment of the OT is holistic. Jesus undoes what sin did to creation; he cleanses
both body and soul.
5. As we said above, the sacrifices made for a cleansed leper addressed his spiritual cleanness.
What did these sacrifices provide the leper (Lev 14:18b-20)?
The Christian hearer would know that Jesus is the one who would, once and for all, make
atonement and sacrifice for sin. The OT sacrifices then pointed forward to Jesus sacrifice. Do
you see the irony then in this story concerning the sacrifices the man is to offer?
6. One more observation concerning atonement. A sin offering would have had to be made for the
leper to make atonement for him. When this sacrifice was made, what must be done to the
carcass of the bull according to Lev 4:11-12?
Very early in the teaching tradition of the church this action was tied to Jesus sacrifice on the
cross outside the city (Heb 13:10-16). This connection, between the OT sin offering being
consumed by fire outside the city and Jesus, the NT sin offering, being consumed by the fire of
Gods wrath outside the city, gives witness to the truth that Jesus provides the atonement that the
OT sacrifices looked forward to.
6. This pericope ends with a reference to the first phase of prophet Christology. Can you see that
reference in 5:15?
7. This pericope also ends with a reference to Jesus going away to pray. Jesus prays often, especially
before important events in his life, e.g., at his baptism (3:21), the calling of the Twelve (6:12), the first
passion prediction (9:18), and his transfiguration (9:28). Jesus prays now, as the crowds grow and
controversies loom just over the horizon (see next lesson).
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Excursus The Opponents of Jesus in Luke
The first mention of the Jewish religious opponents of Jesus occurs in the healing of the paralytic (Lk
5:17-26). From this moment on, Jesus and his opponents will engage in a series of controversies
concerning the proper interpretation of the Law. Jesus will affirm the written code of the OT Law versus
his opponents insistence on the oral code of Jewish law, and the source of his controversy with the
Jewish religious authorities will be his reinterpretation of a number of fundamental issues and institutions:
the purity code, the kinship laws, table fellowship practices, obligations on the Sabbath, and the purpose
of the temple. These controversies build until they culminate in Jesus death in Jerusalem. Thus, it may be
helpful at this point in Lukes narrative to describe the different groups involved in this opposition to Jesus.
In brief, the distinctive portrayal of Jesus opponents in Luke is that while the Pharisaic scribes are on the
Sanhedrin and they do oppose Jesus in Jerusalem, Luke refrains from naming the Pharisees as Jesus
opponents in Jerusalem. A possible reason is that later in Acts, some Pharisees will become Christians
(Acts 15:5), and others will be sympathetic to the Way (Christianity; 23:6-9; cf. 5:33-40). Hence, in order
to avoid portraying all Pharisees universally as opposed to Christ, Luke designates Jesus Pharisaic
opponents in Jerusalem as scribes or rulers, though Luke does not hesitate to record that outside
Jerusalem Pharisees were active opponents of Jesus.
All the synoptics name the following groups as parts of the Jewish religious establishment: Pharisees,
chief priests, Sadducees, elders, and scribes. Matthew and Luke also include lawyers, while teachers of
the law, rulers and soldiers are exclusive to Luke. For the most part, these groups and categories fit under
the descriptive phrase the people of this generation (cf. Lk 7:31). Luke tends to divide these negative
people of this generation into two blocks: One whose major constituents are the Pharisees, and the
other headed by the chief priests. Moreover, the priestly block is exclusively associated with the city of
Jerusalem and the temple, while the Pharisaic block is primarily associated with Galilee and certain
undesignated places.
The people of this generation (Lk 7:31)

The Opponents of Jesus:
Outside of Jerusalem were the
Inside Jerusalem were the
Pharisees (or Pharisaic Block)
Chief Priests (or Priestly Block)
Pharisees
Chief Priests
Lawyers
Saducees
Teachers of the Law
Elders
Scribes (or sometimes Rulers)
Captains
First Citizens
A note on the scribes. The scribes are a subgroup of the Pharisaic block. The leaders of the Pharisees
were scribes, and these Pharisaic scribes represented the Pharisees in the Sanhedrin (made up of chief
priests, scribes and elders).
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Lesson 20 Jesus Heals and Forgives a Paralytic (Lk 5:17-26)
Context
Earlier Peter, at the word of Jesus, hauled in a great catch of fish (5:1-11). From this miracle Peter
realized that Jesus was the Lord and he was a sinner. Jesus then absolved Peter of his sins and
commissioned him to be a fisher of men (to extend this same absolution to others). Next Jesus performed
a miracle by healing a leprous man (5:12-16). Jesus told the man to go offer sacrifices as the OT
required. These sacrifices ultimately pointed forward to Jesus sacrifice on the cross. The absolution Peter
received, as well as, the physical and spiritual healing the man cured of leprosy received, were ultimately
possible because of Jesus sacrifice on the cross. This is the foundation on which all future spiritual and
physical healings are based on. Therefore, upon this same base, Jesus forgives the paralytic and cures
his paralysis. This is the first story in Luke in which Jesus faces opposition to his ministry.
Structure
The structure of this narrative focuses the hearers attention on the forgiveness of sins and the dispute
between Jesus and his opponents. Luke provides two frames: one focuses on Jesus, the crowds, and his
opponents (5:17, 26); the other deals with the paralytic and his friends (5:18-19, 25). This double frame
shows that there are two significant, intertwined levels to the narrative, one involving the controversy
between Jesus and his opponents and the other highlighting the miracle itself. This also makes clear the
interrelationship between the miracle and the controversy.
Learning/Meaning
1. As this story begins, what two familiar things is Jesus doing (5:17)?
And what have we learned that these two things a part of?
Who is mentioned in this introduction for the first time in Luke?
By putting Jesus and his opponents in the first frame, Luke shows that the controversy between them
over Jesus forgiving sins will take the central place in the passage.
2. Who does the second frame introduce to us (5:18)?
What did they want to do?
Why werent they able to do it?
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What did they resort to?
Considering what the men came to do and what they actually did do, what was their goal?
3. Next comes the core of the story, the miracles, and the controversy. What does Jesus see that the
men have (5:20)?
What did the friends faith cause them to do?
Then Jesus pronounces absolution on the paralytic as he did on Peter. It is important to note that the
faith of paralytics friends does not cause miracle (physical healing) or the absolution. Saving faith
simply embraces the objective presence of the gracious God in Christ.
So the first miracle in this story is the forgiveness of sins (5:20). By placing the miracle of forgiveness
first, Jesus shows that forgiveness will take precedence in the new era of salvation, and the means by
which forgiveness is offered in the church will be the miracles of the new era of salvation: preaching,
catechesis, Baptism, and Eucharist. Miracles of physical healing will taper off in the NT era, but
healing will be ongoing in the church age through the bestowal of forgiveness in preaching and in the
sacraments, and these means of grace will continue until the resurrection of the body from the dead.
4. We go now to the second part of this frame of miracles (5:24b). The second miracle is the physical
healing of the paralytic. Jesus said, I tell you, get up, take your mat and go home. What does this
miracle of healing do in terms of the dispute between Jesus and the Pharisees?
What then should the Pharisees and teachers of the law conclude about who Jesus is in view of
these two miracles?
The way this is framed then, the forgiveness of sins and the healing of the paralytic are placed on the
same level. Jesus does not deal with only the body or only the soul, rather he heals both body and
soul. The body and soul are affected by sin and Jesus heals them both; he deals with the whole man.
5. We move now to the controversy (5:21-24a). After Jesus says, Your sins are forgiven, what do the
Pharisees and the teachers of the law accuse Jesus of amongst themselves (5:21)? And what is the
logic behind such an accusation?
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Even though the Pharisees did not speak out loud to Jesus, he knew what they were thinking. By this
Jesus demonstrated his omniscience by looking into the thoughts of their hearts. Look back at 2:35,
Simeons prophecy. The scribes and Pharisees are the first in Israel to be pierced, having the
thoughts of their hearts revealed. They are pierced over Jesus ability to forgive sins.
Jesus counter-question, along with the actual healing, is very logical. Jesus asks them in 5:23,
Which is easier: to say, Your sins are forgiven, or to say, Get up and walk? And then he proceeds
to heal the paralytic. Could Jesus prove to the Pharisees that he had actually forgiven the mans sins?
No. So he does another miracle, which was provable. He cured the mans paralysis. Everyone could
see that; there was no doubt that a miracle had happened. So, the logic goes, if only God can do
miracles, and if Jesus undeniably did one miracle, then he also has the authority and ability to
perform other miracles. And if only God can do miracles, then Jesus must be God.
In an odd sort of way, one might consider the physical healing of the paralytic a harder miracle than
forgiving his sins. If someone claims to forgive sins, then he can not prove it. But neither can others
prove him wrong. But if someone claims they can heal paralysis, then he must do it, producing
tangible evidence. In either case one can say that they can perform a miracle, but only in the second
case can it be proved.
So Jesus main point in comparing the two miracles is that he, the Son of Man, has authority on earth
to forgive sins. The hearer knows this. In Nazareth, Jesus announced that his ministry was one of
release from bondage. The bondage manifests itself in demon possession, sickness, sin, and death.
Jesus manifests release from bondage by casting out demons (4:35), healing the sick (4:39),
forgiving sin (5:20), and raising the dead (7:11-17). For Jesus physical and spiritual brokenness are
two sides to the same coin, so Jesus treats them in the same way. As the Creator come as creature,
Jesus is present to free that creation from all its bondage.
6. The conclusion returns us to the participants of the two outer frames. The paralytic who was a cripple,
now gets up and walks off with his bed. As he goes home he praises God. This is a true response of
worship for the gifts of forgiveness and healing he has received from the Lord. Next the response of
the crowd is given. They respond with amazement, praise for God, and awe. The last line of 5:26 in
the NIV reads: We have seen remarkable things today. The CC translation reads: We have seen
paradoxical things today. The word paradoxical is used to try and capture the confused state of the
crowd. They must be asking themselves, How can this man from Nazareth do the things of God, and
why does he not distinguish between the mans physical ailments and his spiritual ones?
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Excursus Jesus Table Fellowship

Table fellowship was an integral part of Jesus ministry. He frequently used the occasion of a meal to
create fellowship with people. Jesus table fellowship may be defined as:
The gracious presence of Jesus at table,
Where he teaches about the kingdom of God, and
Shares a meal in an atmosphere of acceptance, friendship, and peace.
His usual table fellowship practice combined those three ingredients: his presence, his teaching, and his
eating.
The presence of Jesus was the presence of God incarnate. In Jesus, God was present with sinners, as
God welcomed all of his fallen creatures into his presence. His table fellowship was an expression of the
new era of salvation in which all people are invited into the kingdom. Jesus table fellowship was
revelatory as Jesus taught about the kingdom. This is especially true of the Lords Supper. Jesus table
fellowship, as depicted in Luke-Acts, has profound implications for the ongoing life of the Christian church
today. After Jesus broke bread with the Emmaus disciples on the first Easter Sunday, the church has had
the regular practice of gathering on the first day of the week the day of resurrection in order to break
bread.
The contemporary theological implications of the table fellowship theme center in the Lords Supper in the
context of the churchs worship life. Since Jesus table fellowship consisted of teaching at table as well as
eating, his practice set the precedent for the two main parts of the liturgy in the classic shape of the Divine
Service: the Service of the Word (teaching) and the Service of the Sacrament (Supper). In the Divine
Service, Jesus continues to carry on his ministry of table fellowship.
In the ancient Near East, table fellowship signified a high level of friendship and unity. It was universally
understood as an act of hospitality. In Judaism, table fellowship means fellowship before God. Jesus
table fellowship meant all of this and more. It was an expression of the mission and message of Jesus.
Ancient Israel bears witness to the importance of table fellowship as an occasion at which God often
communicated his promised salvation. The history of Israel is punctuated at significant times with Gods
presence at a meal.
At the first meal in the garden, Adam and Eve violated the fellowship boundaries set by God.
After this, Gods redemption was often accompanied or celebrated with a meal.
Abraham and Sarah show hospitality to the three men by preparing a meal. At this meal God
promises a son, who would be the Seed of Eve who would crush the serpents head (Gen 18:10-14;
cf. Gen 3:15).
The Passover (Ex 12; Josh 5:10-12; 2 Ki 23:21-23; etc) was a key institution in the OT since it
celebrated the exodus deliverance. God instructed Israel to use the Passover meal to teach the
fundamental doctrines of God, his people, and salvation (Ex 12:24-27). This divinely appointed
juxtaposition of teaching and eating is the OT precedent for Jesus table fellowship and Christian
worship.
On Mt Sinai, God ate a covenant meal with Moses and the elders (Ex 24:9-11).
The sacrificial and liturgical worship at the tabernacle and then the temple involved many kinds of
meals, some only for the priests, but others for the worshiper too (Lev 1-7).
Synagogue worship from the exile to the NT attempted to recall and preserve this theological heritage
of OT sacrifices and meals. The Sabbath evening Seder meal was a weekly remembrance of the
Passover.
It is within weekly Jewish Sabbath meals and synagogue worship that Luke records the table fellowship of
Jesus. The chief Lukan passages involving table fellowship are the following:
Lk 5:27-39, the feast with Levi the tax collector;

Lk 7:18-35, the bridegroom and the ascetic;
Lk 7:36-50, at table Jesus forgives a sinful woman who anointed his feet;
Lk 9:10-17, the feeding of the five thousand;
Lk 14:1-24, Sabbath healing, meal etiquette, and the banquet;
Lk 15:1-2, 11-32, meals with sinners and the meal in the story of the prodigal son;
Lk 19:1-10, Jesus lodges with Zacchaeus;
Lk 22:14-38, the Last Supper; and
Lk 24:13-35, the Emmaus meal.
Luke systematically presents Jesus table fellowship to teach about Jesus Christ and his kingdom and
about the Lords Supper and the liturgy. This is the dominant language of the gospel.
Gods feeding of his people would cause the Jewish mind to remember the rich OT precedent. But for
God to become flesh and sit with them and provide food was something surprisingly new. Also in the OT
there were strict limits on those invited to many of the OT meals, but Jesus freely ate and drank with
sinners. This was startlingly new also. This inclusive table fellowship became a factor in his death. And
since Gods kingdom comes through his presence and death, his table fellowship is connected to the
coming of the kingdom.
Each of Jesus meals in Luke is a meal with God. At each meal Jesus teaches about the kingdom and
forgiveness and he reveals who he is. At each meal repentant sinners benefit from his presence and
teaching. Jesus forgiveness for the repentant if not explicit is implicit (e.g., Levi).
The climactic meal in the Galilean ministry was the feeding of the 5000. In it Jesus feeds people now, but
the constellation of language points forward to the eschatological feast that is not yet. As Jesus journeys
toward Jerusalem, his table fellowship has an increasingly eschatological focus. At all his meals Jesus
was present in the flesh, but at the Last Supper, Jesus, for the first time, was present in the Sacrament. At
Emmaus Jesus was first recognized as the crucified and risen Lord. From that time on, in every
celebration of the Lords Supper, Jesus is present in the Sacrament as the crucified and risen Lord, who
gives his flesh and blood for the forgiveness of sins. The Lords Supper is the only one of Jesus
fellowship meals that is repeated. It is held looking back to what Christ did and looking forward to the
consummation of the kingdom. It is one of the main reasons that Christians gather each first day of the
week. At each of his meals Jesus was physically present, but the Lords Supper is the only meal where
those who eat and drink receive the body and blood of Christ. This is the same body and blood which
brought with it forgiveness of sins and salvation and therefore the promise of eternal life. So this meal
also holds the promise of future eating and drinking with Christ when the kingdom fully comes. In the
Supper, all of these eschatological blessings are received now.
The Last Supper, then, is the theological highlight of Jesus table fellowship. It is the meal Jesus earnestly
longed to share with his disciples (22:15). It is the one meal Jesus has bequeathed to his church as his
testament. It is the ongoing feast that continues to be repeated in the church in accord with Jesus
instructions. It is the unique meal that conveys to the guests the benefits of Jesus earthly ministry, his
atoning death, and his glorious resurrection.
The evangelists final word on table fellowship in Luke is his meal at Emmaus. Here, he broke bread with
two disciples. This meal was programmatic for Christian worship as Jesus continued his practice of
teaching and eating with his disciples at table, giving the church the pattern for its liturgical worship. Acts
2:42, 46; 20:7 confirm that from the beginning the church followed the divine pattern through worship that
included teaching and the celebration of the Lords Supper. Jesus table fellowship lies at the heart of the
kingdom of God as it is now present in the liturgical life of the church.
Lesson 21 Levis Call and Banquet (Lk 5:27-39)

Context
See the general notes on 4:14 6:49 to see how this passage fits into this section. The book of Luke was
written for the church to be used by the church to catechize its members. In this section, Lukes writing
reflects how the early church was being built. Jesus was its cornerstone and Peter had taken a leading
role in the early church. Matthews gospel was the first to be written and was used in the Jewish mission
to catechize Jews. The order of the stories in Luke (the beginning of Jesus ministry in Nazareth, Peters
call, and now Matthews call) are the historical realities upon which the church was built.
In calling Matthew, a tax collector, to follow him, Jesus runs into another dispute with the Pharisees.
Matthews call and the ensuing table fellowship with sinners are directly related to the dispute.
Structure
Luke divides the pericope into four related segments. First Jesus and Matthew interact (5:27-29). Next
there are two dialogs with the Pharisees, one about table fellowship with sinners (5:30-32) and the other
about fasting or eating (5:33-35). And it concludes with two parables (5:36-39).
Learning/Meaning
1. The feast with Levi the tax collector is the first meal in Lukes gospel and is programmatic for all other
meals. It introduces the major themes that will be associated with Lukes portrayal of Jesus table
fellowship: the forgiveness of sins, the ministry to the outcasts, and the controversy with the religious
establishment. See the excursus on Jesus Table Fellowship.
2. Luke starts this passage with After this or After these things. What does this do?
In the previous passage what did the healing of the paralytic prove?
When Luke links that passage of Jesus authority to forgive sins with Jesus table fellowship with
sinners, he illustrates dramatically that the table is the place where Gods fellowship with sinners is
manifested and Gods forgiveness of sins is given.
3. After Jesus calls Matthew to follow him, what does Matthew do (5:28-29)?
Who was eating at the banquet?
What did most people think of the tax collectors?
Being a tax collector and putting together a great banquet such as this, probably meant that
Matthew was wealthy (as was another tax collector, Zacchaeus [19:1-10]), but he and the other
sinners receive the blessings of the kingdom as ones who are poor, as Lukes first beatitude will
announce (6:20). This table fellowship with sinners characterized the essence of Jesus whole
ministry and was at the center of his controversy with the religious establishment, especially the
Pharisees. For the religious establishment, the question of who was and who was not a sinner was
the deciding factor in determining who was worthy of table fellowship. Therefore, controversy with the
religious establishment was inevitable.
4. The Pharisees just cannot understand why Jesus and his disciples eat with tax collectors and
sinners. And so, they ask Jesus disciples why do they eat with them. Jesus responds by using a
metaphor. What metaphor does he use (5:31-32)? Why was this metaphor appropriate?
5. What happens in the next part of the dispute (5:33-35)?
What metaphor did Jesus use in response to this question?
Who is the bridegroom and who are the wedding guests or attendants?
Jesus replies by asking if wedding guests fast while the bridegroom is present at the wedding
celebration. Jesus is the bridegroom and he is present. Anyone who accepts both of these facts will
join the celebration (his disciples have joined in, but the Pharisees refuse to). Jesus is present now
at this banquet thrown by Levi and he shows his acceptance of sinners by eating and drinking with
them.
When Jesus says that soon he will be taken away and then a period of fasting will come, what does
he mean (5:35)?
Jesus, the bridegroom, is present now. Jesus disciples, the wedding guests, eat and drink now
because the bridegroom is present. The bridegroom will continue to be present during his whole
earthly ministry. The whole time he was here was the time of the wedding banquet in which no one
should have fasted but instead should have celebrated.
6. Luke then tells us in 5:36 that Jesus told them this parable. The word parable is singular, but there
are two illustrations within this one parable (5:36-39). What does this mean about the two
illustrations?
The meaning of these illustrations revolves around two words, new and old. From what Jesus says
about them, how compatible are old and new garments and the old and new wine and wineskins?
What happens if the new and the old are mixed? What do old and new ultimately refer to?
But there is more to this parable. And its meaning continues to revolve around the words new and
old. In the Greek, there are actually two words in this passage that are translated as new. One
means new in time, the new wine. And, the other means new in nature or quality, the new garment
and the new wineskin. This has eschatological (now/not yet) meaning. The new wine is new right
now; it has not aged yet. The new wineskin represents the new age to come, which is by nature
completely different and qualitatively better than the old evil age.
The new in time wine (Gospel) of the present age (old wineskins) must be compatible with and stored
in the new in nature wineskins of the age to come. The end-time blessings of the new era are brought
forward to the present and tasted in the new wine (the not yet is brought into the now). In other
words, in his table fellowship, Jesus brings a taste of the future into the present. In the future,
Christians will eternally eat and drink in the presence of God at the eternal wedding banquet. But for
now, we have but a taste of it as we eat at the Lords table.
7. Jesus ends this passage by saying that those who drink the old wine (the Law) will not even try the
new wine (Gospel) because they are happy with the old wine. They say, The old is better, even
though they have not even tasted the new.
8. Humanly speaking, old wine is better than new wine. But contrary to what is normal and expected, the
kingdom is hidden in new wine, a paradox that demonstrates the radical nature of the kingdom.
The table fellowship of Jesus is like new wine:
It breaks old barriers by including sinners and tax collectors;
It is a foretaste of the messianic feast where the bridegroom is continually present;
It brings forward into the present the eschatological blessings of salvation.
In order to taste the new wine, one must radically break with his past by repentance, turning away
from the old wine and rejecting it.
Lesson 22 The First Sabbath Controversy (Lk 6:1-11)

Context
Jesus is the cornerstone, Peter is first among the disciples, and Matthew is the first to write a gospel. In
this big picture, Luke writes about Matthew. Luke writes about a Sabbath controversy in which Matthew is
involved. This controversy addresses those things that Matthews gospel addresses, especially Jesus
fulfillment of the Law (cf. Mt 5:17-18).
The issue in this section is the Sabbath. Luke continues to show the importance of the Sabbath for
understanding who Jesus is and the developing opposition to Jesus because of his Sabbath practice.
This is the third straight pericope in which the Pharisees appear in controversy with Jesus. The three
controversies over the forgiveness of sins, table fellowship, and the Sabbath go together. Each has to do
with the life and worship of the Christian church. Jesus ministry lays the foundation for Christian worship.
Through Divine Service God provides all three of these benefits.
Structure
No detailed structure is given for this passage.
Learning/Meaning
1. Look back at Lk 4:16 and 4:31. What did Jesus do in these two verses?
In 4:31, Jesus taught the people in the synagogue on the Sabbath.

So Luke has already introduced Jesus Sabbath theology in the verses just mentioned. What do Jews
do in a synagogue? And what did Jesus do in the synagogue?
Now, in this Sabbath controversy, the theological significance of the Sabbath is supplied. Look at
Gen. 2:3 and Ex. 20:8-11. What did God set the seventh day aside for? What pattern did he
establish? Did synagogue worship follow this pattern?
Now look at Deut 5:13-14a, 15. What purpose is given here for the Sabbath?
Now take a look at Jn 5:8-10, 16-17. Notice the day on which the miracle took place. What does
Jesus say that he and the Father are doing?
Considering Gen. 3, what did God promise and what work would Jesus be referring to?
So the pattern of redemption not only builds on the pattern of creation but also supersedes it. The
pattern of creation set aside one day in seven to rest from the work of this world. The pattern of
redemption built on this by taking that day of rest, using it to look forward to Gods redemption of the
world back to the way he first intended. This redemption and re-creation is Gods kingdom.
So the six days of creation and the six day work week are associated with this-world and this-worlds
kingdoms. The Sabbath day, when looking forward to redemption, then became associated with the
world to come, Gods kingdom. This is also the pattern God set for world history: a divinely ordained
series of this-worldly kingdoms, followed by the kingdom of God and his holy ones, the kingdom of
peace, of rest from toil (cf. Dan. 2:31-45; 7:1-28; 9:20-27). This kingdom of God was inaugurated in
Jesus appearing, ministry and in his resurrection. So the ultimate Sabbath rest for the people of God
(Heb. 4:1-10) is the rest of Gods kingdom, an eternal rest. Jesus, the Dawn from on high (Lk 1:78),
ushers in this new day, the eighth eschatological day, The Sabbath rest.
So the ultimate purpose of the Sabbath was to look forward to the Gods kingdom, which came in
Jesus. Jesus coming fulfilled the Sabbath. After Jesus resurrection, the Sabbath regulation of the
first creation was fulfilled and became obsolete. A second creation had begun, a new Sabbath age, in
which all time and all space is hollowed for worship.
2. There are two Sabbath events here (6:1-5; 6:6-11). There are three foundational verses, 6:1, 6, 11,
upon which these two events are dependent. The first event is more important than the second
because it contains the theological rationale for Jesus Sabbath practice. The second incident
confirms the first by means of a miracle.
3. The opening question of the Pharisees (6:2) reveals their main concern. What was it?
What does Jesus answer to their question center on (6:5)?
In between the question and answer (6:3-4) is Jesus demonstration of his point from Scripture. Look
back at 1 Sam. 21. The question that Jesus raises concerning 1 Samuel is: Was what David did
lawful (the same question the Pharisees have here)? What do you think? Was it ok for David and his
men to eat the Bread of Presence, which was reserved only for the priests?
What does Jesus use of David say about the relationship between Jesus and David?
And if this is true, what is Jesus saying about who he is?
If Jesus is the fulfiller and Lord of the Sabbath, then the freedom he has from the old regulation
extends as well to his disciples. They and we are no longer bound by the old regulation because the
old regulation only stood to point to the Messiah, the one who would bring redemption.
4. There are 3 climatic meals in Lukes gospel. They are the feeding of the 5000, the Lords Supper, and
the Emmaus Meal. Compare 6:4 to the following 3 verses from the 3 climatic meals: 9:16; 22:19; and
24:30. What vocabulary do these 4 verses have in common? (Fill in the table below.)
6:4
He entered the house of God, and taking the consecrated bread, he ate what is lawful
only for priests to eat. And he also gave some to his companions.
9:16-17 Taking the five loaves and the two fish and looking up to heaven, he gave thanks and
broke them. The he gave them to the disciples to set before the people. They all ate and were
satisfied,.
22:19 And he took bread, gave thanks and broke it, and gave it to them, saying, This is my
body given for you; do this in remembrance of me.
24:30 When he was at the table with them he took bread, gave thanks, broke it and began to
give it to them.
1
6:4
.
9:16
22:19
24:30
2.
3
4
5
6.
The common language suggests a connection between Lukes Sabbath theology and his table
fellowship. Jesus has fulfilled the Sabbath. The Sabbath pointed forward to the Messiah and a new
era, an era of eternal rest. In this new era, as David once gave the bread of Presence to his hungry
followers, so Jesus will give the bread of Gods presence to his disciples to eat. Jesus will give this
bread (himself) not on the Sabbath, but on the eighth eschatological day, Sunday, the eternal day.
5. The second part of the Sabbath controversy is linked to the first by a similar introduction. Where does
this part of the controversy take place? And what was Jesus doing there?
What character is introduced in 6:6?
Who is introduced in 6:7 and what are they doing?
6. As in 5:22, Jesus knows the thoughts of scribes and Pharisees. He asks them the same basic kind of
question that they had asked him: What is permitted on the Sabbath? But Jesus phrases his
question in a way that there is only one answer. What is the only possible answer and why?
Jesus then heals the mans hand. This miracle demonstrates that Jesus is indeed the Lord of the
Sabbath, the new era of salvation has arrived. Jesus was anointed with the Spirit to release creation
from the prison of sin and its effects. Healing the man was an act of goodness and an act of salvation,
one absolutely permitted and even required on the Sabbath.
7. By healing the man on the Sabbath, knowing what they were thinking, what was Jesus risking? And
what was he giving the scribes and Pharisees?
8. So in the second part of this Sabbath controversy Jesus teaches in the synagogue and then
miraculously and purposefully heals the mans withered hand. This teaching and healing foreshadows
Jesus teaching on the road to Emmaus, the teaching of the church in the liturgy of the Word on
Sunday, and the miraculous healing that comes through the forgiveness of sins in Holy Absolution
and the Supper of the Lord of the Sabbath.
Lesson 23 The Calling of the Twelve (Lk 6:12-16)

Context
The cornerstone, Jesus, has been laid. Peter and Matthew, the first among the Twelve and the first gospel
writer among the Twelve, have been called. Now the Twelve are called. They will form the apostolic
foundation of the church (Rev. 21:14). Following the call of the Twelve, Luke has two pericopes that
summarize the work of Jesus in the first phase of Lukes Christology (1st phase-teaching and healing,
2nd phase-suffering and rejection): Jesus as healer (6:17-19) and teacher (6:20-49, the Sermon on the
Plain). As the Twelve and seventy (10:1-20) are sent out, they will continue the prophetic pattern of Christ
as they begin to teach the nations. Thus the call of the Twelve and the two subsequent episodes of
healing and teaching are programmatic for the ministry of the apostles in Acts.
Structure
No detailed structure.
Learning/Meaning
1. To prepare for this selection and naming of the Twelve, Jesus withdraws to a mountain to pray.
Throughout the OT mountains were selected by God to be locations where he revealed himself and
his will. In the following passages, name the places at which God reveals himself and his will.
Ex. 3; 19-24; 1 Ki 19:8-18:
Ge 22; 1 Ki 8:10-11; Is 6:1-3; Joel 2:32
1 Ki 18:16-46
Therefore a mountain is an appropriate place for Jesus to seek his Father for guidance. Moreover the
importance of mountains continues in the NT. What important events happen on mountains in the
following passages?
Lk 9:28-36
Lk 23:33
Acts 1:12; cf. Lk 24:20-52
2. How is the importance of prayer in this selection highlighted in 6:12?
3. Jesus had already acquired a band of followers (5:1-11, 27-28, 30; 6:2). Jesus prays that his selection
of 12 apostles be Gods selection. In 6:13, we see the 3 words Luke uses for Jesus core group of
followers: disciples, Twelve, and apostles.
Note that Jesus prayed during the dark and called the Twelve in the light. His disciples will have dark
periods in their lives and Jesus will again pray for them, that they might see the light (e.g. 22:31-32;
cf. Jn 15:18-16:4).
Acts 1:21-22 gives the qualifications for an apostle, as Matthias is chosen to replace Judas. What are
the qualifications?
What does apostle mean?
In this case, Jesus will send out the Twelve to proclaim the Good News (cf. Lk 9:1-6; 10:1-12).
Through the teaching, healing, and suffering of the twelve apostles Christ is present.
4. There is probably no great theological reason for the order of the names except for two obvious ones.
Peter is listed first because he is the first among equals, the best known of the Twelve and Judas is
listed last because he is the betrayer. Although they could be listed in 3 groups of 4, with the
prominent leaders listed in the first group, the moderately well known next, and the least known
(except for Judas) last. In the last group each receives a qualification that helps identify them.
Only Luke ends the list with betrayer. What does one immediately thinks of when one hearers the
word betrayer?
Lesson 24 The People Hear Jesus and are Healed (Lk 6:17-19)
Context
This pericope and the next show the power and proclamation given to the apostolic ministry, especially in
the foundational catechesis of the two ways. This brief pericope introduces the Sermon on the Plain. It
provides the setting for the sermon. By recording this pericope, Luke accents the first phase of his
prophet Christology, which portrays Jesus as a miracle worker and teacher. Keep in mind that the call of
the Twelve and this episode of healing and the next episode of teaching are programmatic for the ministry
of the apostles in Acts.
Structure
No detailed structure.
Learning/Meaning
1. After Jesus had had prayed and chosen the twelve apostles, he went down the mountain with them
and stood on a level place. This level place could have been in the hill country or even on a side of
mountain, perhaps the same mountain referred to in Matthews Sermon on the Mount (Mt 5-7).
2. Once at a level place, Luke says there was a large crowd. Who is this crowd made up of (6:17)?
With people coming from such a large area, what do we know about Jesus?
Why did the people come to Jesus (6:18)?
What is Luke stressing here?
Which part of Jesus Prophet Christology is Luke highlighting in 6:18b-19?
3. Note that the crowds have sought out Jesus. Thinking back to the last pericope a contrast is formed.
For the scribes and Pharisees came to Jesus not to hear him teach or to be healed but to gather
evidence of his breaking the Law. That is the second part of Lukes Prophet Christology rejection.
This crowd accepts Jesus and comes to receive his teaching and healing, the first phase.
4. Look closely again at the people that are involved in this pericope. Do you see those who make up
the church? If so, explain.
Excursus: The Lukan Beatitudes

There are various beatitudes spoken by Jesus and others throughout Luke. The common element of all
the beatitudes is that they express the theological concept of blessedness. This excursus seeks to define
that concept in greater detail and in a way that applies to all the Lukan beatitudes. Other OT and NT
passages were used to fill out this biblical picture of blessedness.
A beatitude is a declaration of blessedness. The state of blessedness the believers enjoy results from the
fact that God is in communion with them through his Son, Jesus Christ. In Luke this status is related to
table fellowship.
A beatitude describes Gospel gifts that pertain to each and every believer. A beatitude may function like a
Gospel invitation. Such a beatitude (4:15 and the story of the Great Banquet) calls the hearer to faith in
Jesus, It is through faith that Gods blessings come.
Some beatitudes function like absolution. They provide comfort for afflicted believers (6:20-23). God
knows their plight and will deliver them. The words Jesus utters convey what they promise, either now or
in the future.
Most of the beatitudes draw on the Gospel theme of Great Reversal. The Great Reversal runs throughout
Luke and is particularly prominent in the Magnificat. Those who are blessed exhibit the same kind of
pervasive joy in Gods salvation in Christ as Mary, and the same kind of trust in Gods salvation. The
reversal is prominent in the paradoxical language of 6:20-26: the poor possess the priceless kingdom; the
hungry are filled; etc.
The Great Reversal is strongly eschatological, and so the beatitudes contain the tension between the
suffering of believers now versus the blessed comfort they will enjoy then in the eschaton. Already they
possess those blessings through faith in the promise, but those blessings have not yet been fully realized.
Yet the beatitudes provide present comfort: the present suffering is not worth comparing to the glory that
will be revealed (cf. Ro 8:18). This is visible in 6:20-22; 14:15.
The most important feature of the beatitudes is that they are Christological. All Gods blessings are found
in Christ, and Christ is the source of every blessing. Therefore it would be a misuse of the beatitudes to
suggest that they are principles or guidelines that inform people of the way they should live so that God
will reward their efforts with blessings. That would turn the beatitudes from Gospel to Law. Instead, the
purpose of the beatitudes is to instill and strengthen faith in Christ alone. When the believer is
incorporated into Christ in Baptism and faith, the life of Christ becomes the life of the Christian, and by
grace the blessings of Christ become the inheritance of the Christian. In that way the beatitudes come to
describe each and every person in Christ.
The Christological focus of the beatitudes is sharpened by asking, Whom do the beatitudes best describe
if not Christ himself? Jesus is the one who was poor and hungry, who wept and was persecuted. In the
Palm Sunday blessing (19:38), Christ himself is the Blessed One. In the Magnificat, we see that the joy of
the blessed is joy in Christ. Eph. 1:3 says we are blessed with every spiritual blessing in Christ. Other
things we learn about blessing from the context of Eph. 1:3 are: First, blessings are not rewards for
accomplishments but are a consequence of election in Christ. They are rewards for Christ for the work he
has done in his life, death and resurrection. Third, these blessings are spiritual blessings. The
beatitudes do not promise even the smallest amount of worldly advantage for the Christian (in fact its
usually the opposite). We possess spiritual blessings now by way of promise and we will fully enjoy them
in the eschaton.
In the Eph. 1 text we see that the blessed possess grace and peace, holiness and love, sonship,
redemption, forgiveness, wisdom, knowledge, salvation, and the gift of the Holy Spirit. This blessedness
is hidden, a mystery (Eph. 1:9). This suggests a connection between the beatitudes and Jesus parables,
which reveal the kingdom. As the parables are nonsense to unbelievers, so are the beatitudes. The
theology of the beatitudes is the theology of the cross, which is foolishness to the world, but to those who
are being saved, it is the wisdom of God and the power of God (1 Cor. 1:18-25; Eph. 1:8-9).
The Christological, spiritual, and eschatological nature of blessedness is apparent in OT blessings too.
While the covenantal blessings portrayed in Genesis and Deuteronomy are primarily in terms of the things
of this world, they are often explicitly connected to the promised Seed with the connotation that Gods
temporal blessings are a down payment (Eph. 1:4) of future blessings of his grace. The patriarchs and
Israel were promised earthly blessings of land, fertility, health, crops, and long life. Those covenant
blessings indicate that in the OT God gave a more visible, concrete down payment as the pledge of future
blessedness, while in the NT the blessings and their down payments are more spiritual. The OT blessings
certainly do include and are a result of Gods grace, favor, and imputed righteousness, as the NT
blessings are.
The blessings of the OT wisdom literature exhibit a stronger eschatological dimension. The Psalms and
Proverbs speak of more eternal and ultimate things such as life and death. Wisdom is seen as a divine
blessing. The writings focus less on material benefits and more on forgiveness and the spiritual dimension
of blessedness, as in Ps. 32:1-2. Blessedness as a result of election is seen in Ps. 33:12 (cf. also Ps.
144:15; 146:5). Passages that stress the idea of trust, hope, and waiting for the Lord all stress the future
aspect of blessedness. The eschatological dimension is prominent also in Ps. 34:8. The Writings also
contain the contrast of paradox according to the theology of the cross [Great Reversal] as in Ps. 41:1
(similarly Prov. 14:21). And suffering becomes part of the blessings, as in Ps. 94:12 (similarly Job 5:17).
The alert hearer of the gospel will note many accounts where the beatitudes are acted out in the ministry
of Jesus and the early church. There are examples of poor people receiving the riches of Gods kingdom,
mourners who rejoice because Jesus raises the dead, and hungry people who are filled as they dine at
the table with Jesus.
Lesson 25 The Sermon on the Plain (Lk 6:20-49)

Section 1 Catechesis: The Two Ways --- A Way of Life or a Way of Death
(Lk 6:20-26)
Context
Jesus has chosen his twelve apostles who will be the foundation of the church and now speaks directly to
them and other disciples. The previous pericope has given the setting for the sermon, a flat place. The
previous pericope and this one show the power and proclamation given to the apostolic ministry.
Specifically important in this sermon is the foundational catechesis of the two ways. This pericope also
provides the best summary of Jesus teachings during his Galilean ministry with teaching playing an
important part of the first phase of Lukes prophet Christology (miracle worker and teacher). Keep in mind
that the call of the Twelve and the previous episode of healing and this episode of teaching are
programmatic for the ministry of the apostles in Acts.
Structure
See detailed structure. The Sermon on the Plain may be divided into three parts. Sections 1 and 3 frame
the center by contrasting the way of life versus the way of death (6:20-26, 39-49); the middle section
contains three series of imperatives that describe the way of life (6:27-38). Taken together, the sermon
may be seen as a prototype for early Christian catechesis, as first taught by the Lord himself.
Learning/Meaning
Introduction
This is the beginning of Jesus teaching to his disciples about what it means to be a disciple. He intends
for them to use his teaching to make further disciples. Disciples are learners, students, or in early
Christian parlance, catechumens (hearers of the word). In the sermon they are referred to as disciples
(6:20) or hearers (6:27) of Jesus and Jesus refers to himself as teacher (6:40).
Lukes gospel continues the OT catechetical tradition of the two ways: the way of life and the way of
death. In some sections Luke accents the either/or alternatives of catechesis. The catechumen is to see
that life is filled with 2 alternatives and that in himself and his teaching Jesus is offering the way of light
and life.
The OT background illuminates many of the concepts here. In Deuteronomy to hear Gods Word really
meant to hear and believe, and so to put into practice. Jesus emphasizes the same point in Lk 6:47-49
where he says one must hear and do. A parallel to the beatitudes and woes is Deut. 11:26-28: See, I am
placing before you this day blessing and curse; the blessing as you listen to [believe and practice] the
commands of Yahweh your God and the curse if you do not listen. So in the language of the Torah
and of Jesus, to listen to Gods Word is to hear in faith --- faith that is created by the Word itself, faith
that shows itself in works of love (Lk 6:27-30), and faith that receives the blessings promised in the Word.
Section 1 (6:20-26) Catechesis: The Two Ways --- A Way of Life or a Way of Death
1. Sometimes Matthews beatitudes are called the spiritualized version of Lukes beatitudes. For
example, where Matthew has poor in spirit (Mt 5:3), Luke has poor (Lk 6:20), and where Matthew
has hunger and thirst for righteousness (Mt 5:6), Luke has hunger now (6:21). So are Jesus words
to be understood spiritually or physically? Are we to think of those who are spiritually poor or those
who are physically poor? Why not both? In light of the fact that Jesus was both God (spirit) and man
(physical), and that Jesus rebuked both the spiritual and the physical in the same way, and that Jesus
forgave sins and healed physical diseases, we should see the beatitudes as referring to both. Jesus
came to bring release from all of sins effects, both spiritual and physical. The release Jesus brings will
not be fully realized until he comes again. The first part of each beatitude reflects ones current status
concerning the kingdom of God (in it or out of it), whether one receives the kingdom by receiving
Jesus or rejects the kingdom by rejecting Jesus. And each beatitude reflects ones present (this
worldly, physical) or future (other-worldly, spiritual) status with respect to Gods kingdom. Therefore
the hearer should keep in mind both the physical and spiritual.
Who would the early hearers of Lukes gospel have thought of when they heard the beatitudes?
Notice how the woes relate to the beatitudes. The woes parallel the beatitudes, but reverse the
status. There is also other common language.
Beatitude
poor
hungry
crying
hate
1st
2nd
3rd
4th
Woe
rich
filled
laughing
speak well
Common
for
for
for
When
Common
now
now
for according to the same things their
fathers did
Not only should the beatitudes be read Christologically, so should all of the Sermon on the Plain. The
woes speak to life without Christ (6:24-26). The imperatives of catechesis describe how the
Christological life is lived (6:27-38). And the goal of catechesis in a Christological life is
enlightenment, transformation, and foundation (6:39-49)
2. What did Jesus promise to do for the poor in his sermon at Nazareth (4:18)?
What Good News does he proclaim to the poor here in 6:20?
How long will this possession last?
In contrast to the poor are the rich. What do they possess now? And how long will this possession
last?
.
This is the consolation of the rich. Earlier, Simeon waited for the consolation of Israel (2:25). What
was that consolation?
Who might Jesus be thinking of when he speaks of the rich? See 16:14.
3. The second beatitude (6:21) and woe (6:25) speak of being hungry versus being satisfied and filled. It
does not say the hungry will be filled now, but they will be filled in the future. When might they be
filled? See Lk 14:15-24 where Luke makes the same point in different way, in a parable.
Do you see a connection between this beatitude and Jesus table fellowship?
In this beatitude, Luke draws upon the OT motif of the eschatological banquet (see Isa 25:6-8; 49:1013; Ps 107:3-9). Also the feeding of the 5000 expresses this spiritual reality of the heavenly banquet
(satisfaction and abundance) in physical terms: and all ate and were satisfied (9:17).
Considering once again the parable in Lk 14:15-24, what will happen to those who refused the
invitation to the banquet?
Those who are filled with this worlds things in the third woe are the same ones who make excuses for
not going to the banquet in the parable. Who might Jesus be referring to in the woe? Who is it that
questions why Jesus eats with sinners? See 5:27-39.
4. Look at the 3rd beatitude and woe (6:21b, 25b). In 7:36-50 a sinful woman comes to Jesus,
repentant, weeping (7:38) over her sins. Weeping comes from sorrow over sin and the damage it
does. But laughter and joy are the result from being released from those sins and joining Jesus at the
banquet table. In contrast to the woman is Jerusalem as she did not accept the message of John the
Baptist and did not repent. Consequently she was not prepared for the visitation of her Lord, and as
the Lord approached her, he wept over her (7:30-35) because soon her laughter would be gone as
she would be destroyed in A.D. 70.
The catechumen has before him two ways: one of life and one of death. He may imitate those who
followed John the Baptist in repentance into the church, or he may follow the example of Jerusalem
whose rejection of John and Jesus led to her destruction.
5. The final beatitude and woe (6:22-23, 26) depart from the pattern of the first three. Their expansion
provides a summary and sets a pattern for other summary statements in the sermon (cf. 6:31-34;
6:38).
The fourth beatitude and woe have to do with what and who?
According to these verses, what did the Jewish OT fathers do to true prophets and what did they do
to the false prophets?
Christians, like the OT prophets are hated, excluded and insulted. Why? (6:22)
Instead of reject your name as evil in v. 22, the CC translates it as, throw out your name as evil. It
could also be translated as cast out. At different times Jesus and his disciples cast out demons.
But here it speaks of Christians being cast out (in Acts 7:58 Stephen is cast out and stoned). This
is in effect a reverse exorcism. When one bears the name of Christian, one can expect suffering and
persecution. In fact, Luke uses the title Son of Man later when referring to Jesus passion. Having
been baptized into Christ, Christians expect persecution, but they also expect that which the
beatitudes promise: the kingdom of heaven, complete satisfaction, laughter as a result of joy and a
reward in heaven.
In 6:23 Luke adds an imperative to the last beatitude. What does Jesus tell his disciples to do?
When are they to do this? What is Jesus talking about?
How is this possible? Lets take a look at some verses in Luke where joy is experienced. For each
verse list the event at which joy was experienced.
Lk 1:14
Lk 1:28
Lk 15:5, 7, 10
Lk 15:32
Lk 24:52
Lk 7:32
Joy centers around the Savior, being prepared for him, being visited by him, being wed to him,
feasting with him, celebrating an eternal relationship with him. So even in the midst of persecution,
there is the joy of knowing our Savior. There is an even greater joy, a reward in heaven, which is an
everlasting joy, that awaits those who persevere.
But why must Christians suffer? Christians follow the pattern first established by the OT prophets who
suffered and died speaking Gods Word. Christians follow Jesus who continued the pattern by
suffering and dying. Christians follow the apostles who also suffered for being Gods people and
testifying about him. Having been baptized into Christ, we too live the Christological life, a life of
suffering. But in the end, the Christological life leads to glory. Therefore the order is always suffering
before glory.
In the final woe, Jesus sets up a comparison between true and false prophets by using the same
language in both (for that is how their fathers treated). The greatest false prophet is Satan, who
tempted Jesus to bypass suffering. The true prophets of the OT spoke of the impending suffering of
Gods people, while the false prophets of the OT spoke of victory for Israel. False prophets today do
the same. They speak of the glory of Christians bypassing suffering. Remember, the disciples were
similarly scandalized by Jesus suffering until after the resurrection. It was only after the resurrection
that they understood that salvation can only come through a suffering and crucified Savior. After they
understood, they gladly accepted suffering in his name (Acts 5:41).
6. There is one more important point that should be made about the beatitudes and woes (especially the
last beatitude and woe). There is a parallel between them and the sending out of the seventy in
chapter 10.
1) The seventy are to proclaim, The kingdom of God is near you (10:9). The kingdom of God
promised to the poor in the first beatitude (6:20) is the same kingdom that the seventy offer.
2) The disciples will be welcomed by those who exhibit characteristics of the beatitudes and rejected
by those who exhibit characteristics of the woes (10:5-12) (especially see Chorazin and Bethsaida in
10:13).
3) In the preaching of the seventy, demons will be subject to them in the name of Jesus (10:17). This
is the same name that Christians bear and suffer for (6:22, the Son of Man). Their names will be
rejected as evil (6:22) because of their association with Christ. But they are to rejoice (6:23; 10:20)
because their names are written in heaven (10:20).
4) In 10:7 the one who proclaims the kingdom is worthy of his wages. Those who proclaim the
kingdom and suffer for it have a reward in heaven (6:23).
This parallel of the beatitudes and the sending of the seventy in Luke 10 alerts the hearer to see
how Jesus and his disciples manifest the beatitudes in their lives and particularly in their deaths.

Section 2 (6:27-38) The Imperatives of Catechesis
Context
See previous lessons context. There is a natural connection between this section and the previous one. If
the beatitudes and woes describe the characteristics of disciples, who are incorporated into Christ in
Baptism, this imperatival section describes the shape of the disciples life as he shares in the life of Christ.
The beatitudes describe being and the imperatives describe doing. This section is the logical
application of what hearers become through Baptism. The audience is the same as the previous section,
only here they are called hearers (6:27).
Structure
See detailed outline. This section can be divided into 3 parts: 8 imperatives in 6:27-34; 4 imperatives in
6:35-36; and 4 imperatives in 6:37-38. This accents the 3 important summary imperatives at the end of
each section:
6:31
Just as you wish that men do to you, do to them likewise (golden rule).
6:36
Become merciful , just as our Father is merciful.
6:38
Give and it will be given to you.
It goes from general to specific with the general principle, to the general application of that principle, to a
specific application of the principle on the basis of the general application.
Learning/Meaning
1. The first imperative Jesus gives is a radical one: Love your enemies. This calls for action not just
emotion. Is it natural to want love your enemies? The obvious answer is no. To love ones enemy
requires an unnatural act of the will. So the question arises as to who are our enemies that we should
love. Lets look back at the beatitudes, especially 6:22. Is there any kind of language there that could
be used to describe an enemy?
But why do the Christians enemies feel this way about them?
So the context for these imperatives is that of religious persecution. Jesus gives us a picture then that
association with him will inevitably lead to persecution. And the general attitude of Christians must be
to love all who persecute them on account of the Son of Man (6:22).
2. The overarching command of the first imperative is love. The next six imperatives describe the kind of
action that love will take. In the first set of 3 imperatives, the you is a plural you. Christian
congregations should do good to, bless and offer petitions for those who hate them, those who curse
them, and those who insult them. This is what the baptized do. In the assembly of the baptized, this
has taken place for centuries, as prayers have continually been offered for those who persecute the
church.
The next 3 imperatives are directed to the individual, as you here is singular. Keep in mind the
context here is religious persecution, not criminal acts (cf. 1 Pet 4:12-16, with a beatitude and
language parallel to this text). What kinds of examples does Christ give where enemies of Christians
persecute individuals (6:29-30)?
Who ultimately should come to the mind of the hearer as he hears Jesus speak? Who was violently
beaten but did not raise his hand or voice? Who was stripped of all his clothes and did not demand
them back? Who was it that wandered from place to place with no place to rest his head? Who was it
that died with no earthly possessions?
3. Next comes what is sometimes called the golden rule. Look up Matthews version of the golden rule
in Mt. 7:12. What phrase does Matthew add on to the end that Luke does not have? How is the
golden rule, with reference to this phrase, like Lev. 19:18?
What does Lev 19:18 say?
How do non-Christians or sinners show love 6:32-34?
The word translated as credit in the NIV can also be translated as grace or even gift. What do
grace and gift imply?
The golden rule is something that even unregenerate sinners can do at least occasionally. But those
who are in Christ are in Christ only by grace and that same grace enables believers to do what Christ
does, that is to love their enemies, going way beyond the golden rule. The Spirit poured out in
Baptism will give the baptized the grace to do what Christ himself has done for them: to love even
those who are enemies (cf. Ro 5:5-10; 13:8-10).
4. The next three imperatives (in 6:35-36) are imperatives that are repeats of earlier imperatives. They
are love your enemies, do good and lend. What is significantly different is the promises that come
after the third imperative. What are those promises?
You may have noticed the promise of the heavenly reward earlier after the final beatitude (6:23). We
have seen that this reward is a participation in the heavenly feast. This reward is already present for
the baptized in the Eucharist.
5. What title was given to Jesus by the angel at his annunciation (1:32)? And at his baptism, what did
the Father call Jesus (3:22)?
In baptism, we become sons and daughters of the Most High. Our Father is kind towards all who are
ungrateful and evil. Gods kindness is needed by Christians too because all people are sinful,
ungrateful, and evil (Ro. 3:9-23), including Christians. So Christians at the same time bear the sinful
image of Adam and are in need of Gods grace, and the merciful image of the Father. We are sinner
and saint at the same time.
6. So how does one love his enemies, do good, and lend without expecting anything in return? The
answer is given in the last imperative in 6:36. What does it say? (see also Eph. 5:1)
This description of God echoes the OT creedal description of God as gracious and merciful, slow to
anger and abounding in steadfast love. As Christians we have become merciful. God has shown
mercy to us and Christians in turn reflect his mercy.
7. A Christological reading of the beatitudes leads to a Christological reading of the imperatives.
Christians do these imperatives by being merciful. We have already seen Jesus mercy to sinners.
Mercy and forgiveness will be the central theme of Jesus teaching until his crucifixion. Jesus
expresses mercy in table fellowship with sinners.
8. After the great climax in the sermon to become merciful (6:36), there are some practical examples of
how this mercy it to be shown to others (6:37-38).
This prohibition against judging and condemning is not against legitimate judging in a court of law. It
is about believers judging unbelievers and believers judging other Christians (e.g. Ro 14). This
concerns judgements and condemnations about doctrine and life that are made without substantial
evidence or are based on a faulty understanding of Gods standards.
9. Above all, this is about the name of God. The Father sent the Son and the Son therefore represents
the Father. The Son in turn sends out his disciples and the disciples therefore represent the Son.
Jesus does not want his disciples to misrepresent God. We have just seen in 6:36 and in the OT
creedal formula that God is characterized as merciful. If disciples of Jesus are judgmental or legalistic
then this ruins Gods merciful character. God will judge sinners but God is a God who delights in
showing mercy. Therefore, Jesus disciples are to be characterized by mercy and forgiveness,
portraying Gods character to the world.
10. A disciples character of mercy and forgiveness shows itself in not judging and not condemning,
[which confirms his status as a child of God. And God will not condemn his children (Ro 8:1)]. Gods
judgement is reserved for those who judge and condemn and are not merciful as he is.
Mercy expresses itself in forgiveness (not judging and not condemning) and generosity. There is a
correspondence between Gods forgiveness and generosity and the way Christians forgive and give
to others. A true Christian gives generously because the Father first gave generously. Forgiveness
and generosity are Christological actions. God gave his complete forgiveness in Christ. But in Christ
God not only forgives sin but also implants a forgiving spirit within his children. This can be seen in
the measure of forgiveness and generosity given.
The image Jesus uses in v. 38 is that of grain being poured into a vessel, pressed down, and shaken
to make room for more to the point of overflowing. The grain is then poured into the fold of a garment
(kind of like a big pocket) and is taken home. This is a radical notion. The standard God adopts in
judging people is the standard each person uses in relation to others. Will one give generously to the
point of overflowing or will one purposely hold back and give a smaller portion?

Section 3 (6:39-49) The Goal of Catechesis
Context
See the context of the previous two sections of the Sermon on the Plain, the previous two lessons. This
third section of the sermon provides three illustrations of the numerous imperatives in the second section.
The third section summarizes the first two sections. The catechetical theme of the two ways either/or
is also apparent throughout this section: sight vs. blindness, good fruit vs. bad, and a solid foundation vs.
weak ones.
Structure
See the detailed structure. This third section is divided into 3 parts: the first deals with enlightenment
through catechesis; the second with the fruits of that enlightenment; and the third with the foundation (for
final survival) upon which the disciple builds and will stand.
Learning/Meaning
1. The CC translates 6:39a as follows: A blind man is not able to lead the way for a blind man, is he?
(emphasis added). The language Jesus uses here (blind, lead, and the way) refers to catechesis
or teaching. A teachers teaching sheds light so that one can see. A teacher leads his pupil. A
teachers teaching is the way to a full understanding. A leader in the way is a teacher. Jesus, of
course, was the greatest teacher and leader in the way. Part of Jesus messianic ministry was to open
the eyes of the blind (4:18). In early Christian literature, Baptism and catechesis were considered
enlightenment and those baptized were considered enlightened ones.
2. According to 6:40 what is the goal of Jesus teaching?
The student is to become like his teacher. The teacher then does more than impart knowledge. The
teacher becomes a model to follow. The beatitudes and imperatives show what that teacher must be
like, humble, loving and merciful, not judgmental and hypocritical.
How would you define hypocrisy?
How does Jesus illustrate hypocrisy (6:41-42)?
One who is hypocritical is blind and cannot lead the way. Good solid teaching removes beams and
enlightens. Hypocrisy is common to all because of our fallen state. Therefore Jesus disciples must be
aware of it and not fall into it. The Pharisees were a good example of hypocrisy. The Pharisees felt
like they were superior to Jesus, the Teacher. They constantly put Jesus to the test. The reason this
is so deadly is that their teaching negated Jesus teaching. Their teaching was the way of darkness,
not the way of light.
3. What is Jesus main point in 6:43-45?
According to one of the previous sections in the sermon, what is the fruit that comes from
Christological character?
We are all born as bad trees. Only God can transform us into good trees. The proof that we have
been changed into good trees is in the fruit we bear.
Actually who alone is good? (see Lk 18:18-19)
Therefore Christians are only good trees and bear good fruit because they have Christ in them
through his Holy Spirit.
4. What does the conclusion of the Sermon on the Plain (6:46-49) have in common with the beatitudes
and woes in the beginning of the sermon (6:20-26)?
What is this solid rock that we should build on?
Those who build on any other foundation build on the dirt and are easily shaken and destroyed.
With the mention of floods and torrents of water, what OT event comes to mind (Ge 6-9)? And what
general similarities are there between the two?
Of course this is a type of those baptized into Christ (1 Pet 3:20-21). Through catechesis and Baptism
we build on solid rock and are saved when persecution comes.
Lesson 28 The Healing of the Centurions Son (Lk 7:1-10)

Context
The next unit, 7:1-50, opens with a summary statement about Jesus teaching in the sermon coming to an
end and his movement into Capernaum, where many of his miracles that place. The major characters of
this unit come from the fringe of Palestinian society: a Gentile centurion, a widow, John the Baptist and
his disciples, and a sinful woman. In this unit people from various levels of society have a chance to
observe Jesus ministry. So by the end of this unit, Jesus has performed miracles and taught about
himself and the peoples acclamation in 7:16 can be seen as true: A great prophet has been raised up
among us and God has visited his people.
The miracle in this lesson is part of a series of in which Jesus will demonstrate his compassion toward
fallen humanity by releasing people from their diseases (7:1-10), from death (7:11-17), from demon
possession (7:21-22; cf. 4:33-37, 40-41), and from their sins (7:36-50; cf. 5:17-26).
Structure
See the detailed structure. This miracle is organized in a chiastic structure, which accents trust in Jesus
word.
Learning/Meaning
1. The introduction to this unit is significant. This verse (7:1) connects Jesus Sermon on the Plain with
the miracles that follow, once again linking together teaching and miracle working, the first phase of
Lukes prophet Christology.
2. Reading through the pericope, who are (or is):
The two main participants in the story?
The intermediaries?
The object of healing?
3. From your own knowledge or other sources what do you know about a Roman centurion?
What do we know about this centurion?
4. Of added interest is the fact that archaeologists believe they have unearthed the synagogue that this
centurion built. This find not only adds to our knowledge about synagogue worship, but it confirms the
historicity of Lukes gospel, even down to this side comment of he himself built the synagogue for
us.
5. Framing this story are references to the sickness and healing of the centurions slave (7:2; 7:10b).
There is a bit of irony (related to the characters of this story) in frame A/A (7:3; 7:10a). What is it?
Jesus comment about the centurion in 7:9 is also ironic. How so?
Still another irony is the opinions of the Jewish leaders concerning the centurion and the centurions
view of himself. What is the irony in 7:4-5 and 7:6-7a?
6. Important here is the relationship between Gentiles and Jews. There was a barrier between them.
Knowing the Jewish laws of purity that would prevent Jesus from coming into his house, the centurion
is satisfied and believes in the powerful word of Jesus. Having heard about Jesus (7:3a), the
centurion knows about Jesus authority over demons, disease, and death. He shows his faith in Jesus
when he says, But say the word, and my servant will be healed (7:7b).
7. According to the centurion in 7:7b-8, what is the vehicle for Jesus miraculous power?
In 7:3 instead of heal, the CC translates, he would save his slave. Save means more than just
physical healing. It also means spiritual healing. The centurion knows that Gods salvation is present
in Jesus and is communicated through his word.
8. If you lived in the early church only a few years after Jesus ascension, why would this pericope be of
great importance? What problem would this pericope help solve? (see Acts 10-11:18)
Lesson 29 The Raising of the Widows Son (Lk 7:11-17)

Context
The raising of the dead is the miracle that demonstrates that Jesus is the fulfillment of the OT prophetic
hope and that with him the messianic age has dawned. Luke continues to develop his prophet
Christology.
Structure
See the detail structure. The structure of the story is simple, emphasizing the details of the miracle and
showing the compassion and power of Jesus. The Creator has come in the flesh to re-create his fallen
creatures.
Learning/Meaning
1. In the CC the beginning phrase of the story is translated as follows: and it came to pass soon
afterward. When Luke uses And it came to pass he signals that a significant event is about to
happen. By using soon afterward Luke connects this pericope with the previous one.
2. 7:11-12 tell us all the people who come together at Nain that will witness this miracle. Who was
present to see it?
With so many people as witnesses, is it any wonder that afterward the word about Jesus spread
throughout Judea and the surrounding country (Galilee)?
3. What details does Luke give in v. 12 that tell us of the plight of the woman?
How bright was the future for this woman?
4. What normally happens when someone touches something that is unclean?
What happens when Jesus touches the casket of the dead man, does he become unclean?
5. In the preceding story of the centurion, it was noted that the centurion had great faith and that his
servant was healed. This story does not mention anyone having faith. Does this mean anything?
6. The raising of the widows son at Nain is a climax of Lukes Galilean narrative. This resurrection
reminds one of two OT resurrections. What resurrections took place in:
1 Ki 17:22-24
2 Ki 4:32-37
Jesus is clearly following the pattern of the great prophets of the OT.
7. A resurrection is the only kind of prophetic miracle that Jesus has not performed. Already at the
beginning of Jesus ministry (here), we see that Jesus has power over death. Raising the man is the
ultimate statement that Jesus is the final, eschatological prophet, and the Messiah. Later we see
Jesus raise Jairus daughter and himself from the dead. Any hearer of the Word may infer that if
Jesus has the power to raise the widows son, Jairus daughter and himself, he has the power to raise
the hearer as well.
8. According to 7:16, who and what do the people associate Jesus with because of this miracle?
Again, the type of Messiah that the people were waiting for was a first phase type Messiah, one that
was a great teacher and a miracle worker. They see that Jesus performs miracles as the prophets of
old did but they do not remember that all true prophets suffer persecution for speaking Gods word.
Also, they do no understand the Psalms (e.g., Ps 16:9-11) and the suffering Servant psalms (Is 52:1353:12), that say the Messiah will also be a suffering righteous one.
If Jesus is only a teacher and miracle worker, the result is a theology of glory that imagines that Jesus
has come for the sole purpose of alleviating human suffering. Only when they understand that Jesus
must also suffer rejection to the point of crucifixion will they be able to voice the full messianic
confession, the theology of the cross.
9. In what three ways is the dead man like Jesus?
Obviously then what future event does this foreshadow?
Lesson 30 Johns Question and Jesus Answer (Lk 7:18-35)

Context
Luke continues to develop his Prophet Christology. Jesus uses miracles to answer Johns questions. The
miracles show that the prophecies of Isaiah concerning the Coming One are being fulfilled by Jesus.
Jesus then goes on to teach the crowds about how John and himself fit into Gods plan of salvation and
how some accept that plan and others reject it.
Structure
See the detail structure. This unit is divided into 4 separate but related parts.
Learning/Meaning
1. What does John the Baptist really ask?
Why does John send his disciples and not go himself? (see 3:20).
It says that Johns disciples told John about all these things. What things do you think his disciples
told him about?
2. Why do you think John the Baptist sent two of his disciples to ask if he was the Coming One? Did
John doubt that Jesus was the Messiah, even after he had earlier pointed Jesus out to his disciples
as the Lamb of God that takes away the sins of the world? Or did his disciples doubt and John send
them so that they could see for themselves? Or is there some other explanation?
3. Read Deut. 18:21-22. How does one tell if a prophet is a true prophet from God?
What did Jesus say would happen in his Nazareth sermon (4:18-19)?
What did Johns disciples witness (7:22)?
Is Jesus the Coming One? According to the test of Deut. 18, Jesus is the indeed the Coming One.
What he said he would do in Gods name, which also is a messianic prophecy from Isaiah, he has
done.
4. 7:23 introduces the theme of this section: the acceptance and rejection of Jesus and John. Do people
believe Jesus is the Coming One? How did the people of Nazareth feel about Jesus? (see 4:22-29)
There is another way that scandal could be tied to Jesus. What was the main thrust of Jesus mission
at this point? (see 4:18-19) Was it a mission of vengeance on Israels enemies?
Think back to the OT prophets. Didnt they prophesy that the Messiah would execute judgement on
the enemies of God and his people? In fact, look at Is 61:1-2 and look at Lk 4:18-19. What did Jesus
leave off of Isaiah when he quoted him?
Look also at Is 29:18-20. Jesus also drew on Is 29:18-19, but he did not quote Is 29:20. The ruthless
will vanish, the mockers will disappear, and all who have an eye for evil will be cut down.
By cutting off Is. 61:2 in midverse and by not quoting from Is 20:20, Jesus is saying something very
profound about his ministry. His ministry now is not to execute judgement, but to absorb Gods
eschatological wrath. Perhaps Jesus omitted those very aspects that were foremost in the
expectations of John, his disciples, and Israel. Instead of coming in wrath, Jesus comes in solidarity
with human sinners, bearing in himself the wrath of God against his enemies, which by the way
includes us (Ro 5:10). Blessed is the one who is not scandalized by Jesus, but who sees in him
mercy, compassion, and forgiveness!
5. Read through Lk 7:24-28. John is the hinge between the phases of salvation history. The period of OT
Israel concludes with Johns ministry, and the new era of Jesus commences with the preaching of
John. John was the last of the OT prophets, but he is the greatest prophet in that he announces the
new era of salvation that comes in Christ. Yet, as an OT prophet, John is least because he only
prepared the way for that glorious era. But, John and all believers of the OT are part of the holy
catholic church, which is composed of OT and NT believers alike.
6. What did God say he would do in Lk 7:27 quoting from Mal 3:1?
Lets concentrate on the way. The way that Jesus would go would lead him to Jerusalem and the
cross. The way Jesus would go would be the way of suffering, rejection, and death. This corresponds
to the second phase of Lukes prophet Christology.
Now compare Lk 7:18-23 with 4:14-21 and compare Lk 7:24-28, 31-35 with 4:24-30. What parallels
do you see? (Hint: think again about Lukes prophet Christology)
So the answer John receives is a first-phase answer. But the way that John prepared was the way of
rejection, the Second phase, which is fundamental for the Messiah. Johns present imprisonment and
his impending martyrdom testified to this second phase.
7. Lk 7:29-30 is an editorial comment by Luke about the reaction to John the Baptist and his ministry.
Like the message of Jesus, the message of John to repent caused divisions. Who accepted Johns
preaching and who rejected it?
All the people are those ordinary Israelites who live in the tradition of the OT and its messianic
promises. The word that is translated as people, often denotes the faithful remnant of Israel (see
1:68, 77; 18:43). The tax collectors in particular represent sinners who accept the forgiveness that
Jesus brings. In Luke, tax collectors are models of those who are spiritually poor and receptive
beggars (cf. 5:27-32; 15:1-2; 18:9-14; 19:1-10).
As the NIV translates in 7:29, when the people and tax collectors heard Jesus words they
acknowledged that Gods way was right. Later in 7:30, the NIV speaks of the Pharisees rejecting
Gods purpose and the CC translates it as the plan of God. What was this way that God had
planned and was making known through John and Jesus?
How do we know that the people and tax collectors accepted Gods plan and the scribes and
Pharisees did not?
By their refusal to submit to Johns baptism, what were the scribes and Pharisees actually refusing to
do?
The Pharisees reject Gods plan. They reject John as the precursor to the Messiah and his call to
repentance. And they reject Jesus as the Messiah
8. The 4th part of this pericope (7:31-35) is the climax. A parable (7:31-32), its interpretation (7:33-34),
and a concluding wisdom saying (7:35) bring the theme of this pericope to its goal: the vindication of
Gods plan in John and Jesus. Jesus continues to speak to the crowds, but his words are directed
mainly to those who reject John and himself.
9. Who are the people of this generation that Jesus refers to? In other places in scripture the people of
this generation are described. How is this generation described in the following passages?
Lk 11:29
Lk 11:32
Lk 11:50
Lk 9:41
10. In this parable, who then does Jesus say this generation is like? And how are they like them?
11. Rejection fulfills the second phase of Lukan Christology and looks forward to the cross. Jesus
passion is also suggested by Jesus use of the title the Son of Man (7:34), the title used in all three
passion predictions (9:22; 9:44; 18:31-32), in the context of the Lords Supper referring to his passion
(22:22, 48), and in the passion statement in Lukes resurrection narrative (24:7). Luke uses Son of
Man exclusively in connection with his passion material.
The accusation that the religious establishment will make against Jesus (glutton and drunkard) also
point to a rejection of Jesus to the point of death. Read Deut. 21:18-21. Who will the religious
establishment make Jesus out to be?
What follows in Deut 21:22-23?
Perhaps they considered Jesus friendship with tax collectors and sinners (7:34) as a capital offense
deserving crucifixion.
12. Who or what is wisdom in the last verse (7:35)? (The answer is in 7:29-30)
Who or what are Wisdoms children? Or who or what proves Wisdom right?
13. When speaking of Wisdom, one must think of Proverbs. In Proverbs Wisdom is portrayed as a
woman. According to Pr. 1:20-21 and 8:1-5, who does Wisdom call out to in general and appeal to
more specifically?
Read Pr 8:22-31 and summarize it.
Now, what do the following passages have to say about Wisdom?

Jn 1:2-3
Col 1:15-17
1 Cor 1:18-25
Col 2:2-4.
What conclusion can you draw from a comparison of the above readings of Proverbs and the other
NT passages?
Jesus fulfills Wisdoms role in Proverbs by inviting sinners and the outcasts of society to table
fellowship, where he teaches them divine wisdom. In Proverbs, Wisdom repeatedly speaks to her
son(s) (1:8, 10, 15; 2:1; 3:1, 11, 21; 4:1, 20; 5:1; 6:1, 20; 7:1, 24; 8:32), who are the ones who listen
and learn divine knowledge. Jesus, Gods wisdom, invites his children, sinners and outcasts, to dine
with him and graciously receive forgiveness. Those sinners that accept his invitation and his
forgiveness, acknowledge Jesus as their wisdom (1 Cor 1:30), proving that Gods plan in Jesus Christ
was right.
14. The focus of this section is the rejection of Gods eschatological prophets, whose preaching is
contrary to what the Pharisees expect. Gods plan is hidden in the preaching of repentance by John
and the preaching of the kingdom by Jesus. The children of Wisdom are those who accept Gods
righteous plan as manifested in the ministries of John and Jesus, including Jesus eating with tax
collectors and sinners. The children of Wisdom turn out to be the most unlikely folk, and the most
unpopular members of Palestinian society. The inclusion of sinners in Gods plan of salvation is the
great scandal that hides the new era from the Pharisees. This wisdom theme of table fellowship with
sinners and righteousness for them by grace leads directly into the next pericope (7:36-50).
Lesson 31 Jesus Eats with a Pharisee and Forgives a Sinful Woman

(Lk 7:36-50)
Context
The anointing of Jesus feet by the sinful woman and the parable of the two debtors provide a fitting
conclusion to the themes of this section of the gospel. This pericope dovetails nicely with the preceding
one. The plan of God is to save sinners. In his wisdom God chose to do this through his Son and the
cross. Jesus acceptance of sinners is made very clear in this pericope. It is a demonstration of Jesus
teaching about forgiveness of sins in the context of a shared meal.
Structure
See detailed structure. The structure is a fairly straightforward chiasm with the parable in the center.
Learning/Meaning
1. In the context section above, we have already said that there is a connection between 7:18-35, Gods
wisdom to save sinners, and 7:36-50, a clear demonstration of God saving a sinner. There are also
more connections between the two pericopes. An important theme in both is the acceptance or
rejection of Jesus. As far as the categories of people, it is still sinners versus self-righteous Pharisees.
The responses of the two groups of people is still the same, the sinners accept Jesus and the selfrighteous do not.
2. Jesus is invited to dinner by a Pharisee. This will be the second meal in Luke; the first was with Levi
the tax collector in 5:27-32. This meal is most likely a Sabbath evening Seder, which began the
hallowing of the Sabbath. The Pharisees were careful about whom they ate with, so it seems that in
their eyes Jesus was still worthy of table fellowship. Apparently they thought that he might be a
prophet (but see #4 below). There will be two more meals with Pharisees (11:37-52; 14:1-24). In all
three cases, Jesus confronts the Pharisees boldly.
3. How does Luke describe the woman who comes to Jesus (7:37) and how does Simon the Pharisee
describe her in his thoughts?
This indicates that this woman would not be acceptable to the Pharisee, especially as one to eat with.
4. Contrast the way that Simon treats Jesus versus the way that the woman treats Jesus (7:37-38 and
7:44-46).
A major question of this section is whether John (Lk 7:26-28) and Jesus (7:39) are prophets. If so,
then that means that God sent them as his representatives and that they speak for him. The
Pharisees had concluded that John was not a prophet, otherwise they would have submitted to his
baptism. According to Simon the Pharisee was Jesus a prophet? And what reason does he give
(7:39)?
Based on the womans behavior, did she believe him to be a prophet?
5. Forgiveness is an important theme in this pericope. It is at the very heart of the story (7:41-42a, see
detailed structure). In the parable, two men owe money, one a lot and the other a little. But neither of
them can pay back what they owe. In the NIV it has: he cancelled the debts of both. In the CC it has:
he remitted it as a gift to both. What do these two translations tell us about forgiveness?
6. Verse 47a is one that could easily be misunderstood, so lets take a closer look at it. As the NIV has it:
Therefore, I tell you, her many sins have been forgiven for she loved much. The CC has it this
way: For this reason I say to you, her sins, which are many, have been forgiven, because she loved
much (italics are mine). At first it sounds like Jesus is saying that the cause of her forgiveness is the
love shown by the woman. This would mean that we cause God to forgive us by our acts of love,
which would mean that keeping the Law wins forgiveness. But always remember, a verse must
always be interpreted within its context.
The context here is that Jesus has just spoken a parable to Simon in 7:41-43. What is the clear
conclusion of this teaching?
So is there a discrepancy here? Does the parable say one thing and then Jesus say another? No. It is
a matter of word usage; it is the way in which the word for or because is used. Most of the time
when the word because is used it is used as the cause of the actual evidence. But other times,
because is used as a cause of a deduction.
Lets consider the modern-day saying: Where there is smoke, there is fire. The phrase could be
restated as: There must be fire because there is smoke. In this case, smoke is obviously not the
cause of the fire. It is the physical evidence by which one deducts that there is a fire. The smoke is
actually the result of the fire, not the cause of the fire.
In our story the womans display of love is a result of forgiveness. Her love is the cause or reason
for deducing that she has been forgiven much. She is like the one in the parable who loves much
because he has been forgiven much. Now a question might arise as to when the woman received
forgiveness. What did the woman bring with her and what did she intend to do with it?
Given the above explanation of love as a result of forgiveness (parable) and the answer to the
previous question about the womans intentions, what can we deduce about when the woman had
received forgiveness?
7. There was a song in the 70s that became popular with some Christians (I dont remember the title of
it). One line in the song says, They will know that we are Christians by our love. This kind of says
what #6 above says; love is the evidence that shows that we are Christians. If the love we show
reflects the size of the debt we have been forgiven of, then what does the love of the Pharisees
show? And what does the love of the woman show?
8. Jesus suffered and died for the forgiveness of sins for all people. That forgiveness is offered as a free
gift. The woman was forgiven, but the Pharisees were not. Why werent they forgiven? (see 7:50).
9. Jesus used this event as a teaching opportunity. This event turned out to be a live object lesson.
Jesus had been going from synagogue to synagogue teaching about the forgiveness of sins. He now
uses this sinful woman as an example of what Gods kingdom is all about. It is about people coming
to the realization that they are sinners and are helpless before God. But that God in Christ has
provided forgiveness, and when Jesus and the forgiveness he offers is received in faith, the debt
owed is cancelled completely out of grace. And as a response to such grace, love is shown.
The problem for Simon was that Gods plan included sinners, which he was, but was unwilling to
admit. So the parable Jesus told is acted out dramatically by the woman and Simon. She, one who
sinned much, was forgiven much and in return showed much love. He who thought he owed nothing
was forgiven nothing and therefore showed no love in return.
The Great Reversal is evident here. Forgiveness and faith are given to the most unlikely, the great
sinners. And those who one might expect would be well positioned to receive this forgiveness
because of their religious life, receive nothing because of their self-righteous attitude.
Lesson 32 Women Support Jesus (Lk 8:1-3)

Context
The hearer of Luke now comes to the parables and miracles of 8:1-56, where Luke prepares for the
climax of Jesus Galilean ministry in chapter 9. The distinct thematic thrust of 8:1-56 is the mysteries of
the kingdom. The introduction to chapter 8 (8:1-3) documents how Jesus preaching of the kingdom was
supported.
Luke 8 provides a cross section of the whole Galilean period; teaching (vv. 4-21) is mixed in with his
mighty deeds (vv. 22-25, 26-39, 40-42a, 49-56, 42b-48), all in the framework of a preacher going
throughout the countryside from town to town. There is no doubt that Jesus is fulfilling the prophetic
anointing of Isaiah 61 and 58 which he was sent to do (4:18-19).
Structure
There is no structure to these verses.
Learning/Meaning
1. These 3 verses are one long sentence. What does 8:1 say that Jesus was doing?
2. The verses also mention who was with Jesus as he went from town to town. Who are mentioned?
3. Compare these verses, 8:1-3, with 4:43 and 9:1-6. What vocabulary do they have in common?
.
Lk 4:43 comes at the end of passage where Jesus taught and healed in Capernaum (where Jesus,
after his programmatic sermon in Nazareth, demonstrated his amazing teaching and his miraculous
healing. See lesson #17.). Of course these verses (8:1-3) show Jesus in the midst of his Galilean
ministry saturating the towns with his teachings, being followed by and cared for by women who were
healed from evil spirits and illnesses. Lk 9:1-6 is the Sending of the Twelve. They are sent out to do
what Jesus did: preach the kingdom of God and heal the sick. All 3 places embrace Jesus in his first
phase Christology.
4. The mention of Jesus traveling from town to town here is different than his journey to Jerusalem that
starts in 9:51. Jesus is moving from place to place in Galilee in effect saturating the area with his
teachings and miracles in fulfillment of 4:18-19.
5. Note that this is the first time the Twelve are mentioned since they were chosen in 6:13-16. We know
they heard the Sermon on the Plain and it is highly likely that they witnessed many of Jesus healings
and teachings. They probably already know much about Jesus and the kingdom he brings.
They are now with Jesus as he goes from town to town preaching and proclaiming. Soon they will be
sent out to preach the kingdom and proclaim the Good News and to heal (9:1-6). This chapter is their
final catechesis before they go out and do what the Master does.
6. Throughout the book of Luke, Luke makes special mention of women. What did the women do here?
Look at Lk 23:44-24:12. Note each reference to the women.
23:49
23:55
24:23
24:9
24:6-8 .
24:11
So the same women, who here serve Jesus, are prominent witnesses of Jesus death and
resurrection. In that day and culture women could not be witnesses in a court of law. But in Gods
kingdom women were not second class citizens. Jesus elevates them to an equal status with men.
According to the principle of the Great Reversal, to serve is to be great in the kingdom of God. The
women serve Jesus making themselves become the least but in Gods kingdom this makes them
among the greatest (Lk 22:24-27).
Lesson 33 The Need to Keep on Preaching (Lk 8:4-18)

Context
The section 8:4-18 is Jesus programmatic introduction to his teaching in parables, which will constitute a
large proportion of Lukes gospel in chapters 8-20. The importance of this section for introducing the
central portion of Luke is equal to the importance of Jesus sermon at Nazareth (4:16-30). The parables
relate to the two phases of prophet Christology because they too function to divide Israel as with a sword
(2:35). For those who are given the mystery (8:10), the parables open their eyes and ears to a better
understanding of Gods kingdom. These are the ones who benefit from Jesus teaching and healing. But
for the rest (8:10), the parables close their eyes and ears so that they do not understand, and these are
the people who end up rejecting and crucifying Jesus.
While other parables occurred earlier in Luke, the parable of the sower may be considered the prototype
or model of all parables because it explains the mixed reception that all of Jesus parables will receive. It
provides clarity to those who believe and incomprehensibility to those who do not recognize that Jesus is
bringing the kingdom of God.
The whole section is a lesson for the disciples about the need to keep on preaching, both for the sake of
evangelizing new converts and for maintaining believers already in the kingdom (cf. Phil 2:15-16).
Structure
See detailed structure. Lk 8:4-15 is a chiastic unit consisting of a parable (8:4-8), Jesus theological
explanation of the purpose of all his parables (8:9-10), and then the interpretation of the earlier parable
(8:11-15).
Learning/Meaning
1. First some notes about parables. In the usual sense a parable is an illustrative story [an earthly story
with a heavenly meaning]. Many of these stories may have some historical elements. These would be
known by Lukes hearers. When there is a relationship between parables and history, it may be
complex. So sometimes parables are hypothetical, sometimes actual incidents, and sometimes a
mixture of both.
2. Looking at 8:4 and 8:8, who would you say Jesus spoke this parable to?
3. With such great crowds following Jesus, it appears that Gods kingdom is growing rapidly. Some
might be impressed with such growth. Given the growth of the crowds, look at Acts 1:6. What might
some people have thought was going to happen?
But what does the parable have to say about the crowds?
4. This parable does not say what the Good News of the kingdom of God is and is really not
concerned with it. Rather, it is about the results or reception of the preaching of the kingdom.
5. How is the seed sown and on what kind soil does it land (8:5-8a)?
One might ask why the sower isnt more careful with his seed. Look back at Peters call (5:1-11).
Where did Jesus tell Peter to let down the nets (5:4)?
Would one expect to find fish there?
Did they find fish there?
Their job was to preach (sow) the word to all kinds of people. They must trust God to give growth
where and when he wills according to the mystery of his good pleasure (10:21).
6. Jesus is preparing the disciples for the day in which they will be sent out. The 4 different kinds of
ground indicate 4 types of reception of the Gospel. When the disciples are sent out, these are the
same responses they will receive.
7. The condition and situation of some hearers hinders the growth of the seed of the Word to produce
life. The question undoubtedly arises as to why some hear, grow, and bear fruit while others do not.
Why do some understand Jesus parabolic teaching and some do not? The theme of opened and
closed eyes has already been introduced in 2:30. Why do some see and believe and what causes
others to be blind?
The easy answer is that there are differences within people, some are more fertile ground than
others. This explanation is humanly appealing, especially to those who have heard and believe, since
with subtle pride they could thank God that they are not like others. They are good soil, less
resistant than the rest. But what does this line of reasoning overlook? (see, e.g., Ro 3:9-20, 23)
Look back at lesson 27 #3. The good man (6:45) who is a good tree has a good treasure (6:45)
in his heart; the treasure is Christ, and the goodness of the tree results from being ingrafted into
Christ. In other words, the receptivity and fertility of the soil is a pure gospel gift.
Other people might try and blame God. They might say that some of the seed is faulty or that God
does not send sufficient rain or sun on some. But this leads to the false doctrine that God predestines
some to hell. But the parable does not give even a hint of any faulty seed and no mention is made of
rain and sun. Some might say that God created the birds, the rocks, and the weeds. But who do the
birds represent (8:12)?
The thorns of life are a result of what? (see Ge 3:18)
The rocks represent temptations (8:13). When man succumbs to the tempter is it Gods fault?
The only answer given is that it is only the grace of Gods election in Christ. The topic arises again
later after the disciples return from their mission of preaching, which met with mixed results. At that
point Jesus rejoices that the Father has hidden these things (the contents of the preaching) from the
wise but has revealed them to children, for this is Gods good pleasure. His pleasure is the Great
Reversal and the way of grace.
8. With 3 of the 4 instances documenting failure, the parable does not appear optimistic. But take a
closer look at the last instance. The normal yield from a seed might be five to fifteen-fold (?). But here
the yield is miraculously one hundred-fold. Preaching of Gods Word will be successful. Jesus
followers only need be concerned with preaching the Word. The Word will encounter many obstacles,
but there will always be hearers who come to faith.
9. Now the crowd seems to recede into the background and the disciples ask a question concerning the
meaning of the parable. (The disciples here probably include the Twelve, the women, and others.)
Jesus answers by giving them even more than they asked for. His answer is threefold: the overall
reason for parables (8:9-10); the meaning of the parable of the sower (8:11-15); and the parables of
seeing (8:16-18).
10. In 8:9-10, Jesus clearly divides the people into two categories. What are they?
So the three of the four instances just given are combined into one category, which results in two
categories, which is reminiscent of the two ways theme of Luke (e.g., 6:20-26). Just as not all who
ate with Jesus received him, so all who hear the Word will not come to faith. Those who do receive
Jesus and do come to faith are also those who know the mysteries of the kingdom, which is to
recognize that in Jesus God is present for salvation.
Parables then are a sort of riddle. They are a form of teaching that is at the same time both revelatory
and veiling. They call for faith in Jesus. Parables divide into two groups in fulfillment of 2:34-35.
11. Jesus quote of Is 6 in 9:10 and his application of it to his teaching in parables are part of the biblical
doctrine of election. According to 9:35 who is the elect one?
What happens to those who go through Christian Baptism and receive Jesus by faith (cf. 6:13; 18:7;
Ro 8:33; Eph 1:4)?
The Gospel is the seed, preached to all. It has in itself the power to create the fruit of faith and
salvation, and through it God calls the elect to faith (Ro 8:29-30). But the Gospel can be resisted and
opposed. Those who resist it exclude themselves from its benefits. We have no way of knowing who
will believe and who will refuse. For this reason, the continued sowing of the seed by preaching the
Gospel to all the world is an urgent part of the churchs mission.
12. Jesus moves from a general explanation of parables to the meaning of this parable in particular. In
doing so Jesus demonstrates how to interpret a parable. It is to be seen as a whole. Usually one
central truth unlocks the parable, and there may be a number of related truths that support or apply
the truth to various kinds of people in various stations in life and in the church.
In 8:11 Jesus tells us what the one central truth is that will unlock its mystery. What is it?
Next Jesus assigns meaning to elements in the parable that relate to the central truth. What are these
elements and what do they mean?
The 4 comparisons relate the sowing of the seed in different kinds of ground to the preaching of the
Word to different kinds of people. In the next two chapters Jesus will send out the Twelve and the
seventy and they will experience different responses to their preaching of the Word. Jesus is
preparing them for this work.
13. Note the amount of time that each of the 4 types of seeds lives.
So the question is: Will faith survive the lifes obstacles and threats? This describes perfectly the
situation of the early church. Faith is wrought by the Word, but a long sustained effort is necessary to
nurture that faith and support it in the context of the community. The faith that stands the test of
temptation and trial by steadfast endurance (Lk 8:15; Heb 10:36) will bear much fruit in the end time
harvest, the salvation of the hearer.
14. Luther would often refer to what might be termed the unholy trinity: the devil, the world, and the flesh.
The three major impediments in the parable to the Words saving purpose correspond well to the
unholy trinity. In the first instance, who is it that snatches away the Word and why (8:12)?
Jesus has already faced this enemy and defeated him. When and where did this happen (Lk 4:1-13)?
What was Jesus weapon against him?
At the end of Jesus temptations what did the enemy decide to do? When did this happen?
15. In the second instance, the Word is heard with joy, but soon it withers under the worlds temptations.
Jesus was persecuted by the world and so would his disciples. Such persecutions tempt Christians to
deny Jesus. According to the Sermon on the Plain (6:22-23), rather than deny Jesus, how should
Christians react when such persecution comes?
16. Other serious threats to the hearer of Gods Word are the thorns or weeds of life. The sinful flesh so
easily falls prey to the temptations of anxiety, riches, and pleasures. Luke carefully makes note of the
proper use of possessions (cf. 12:13-34; 16:1-31; 18:18-30). Obsession with riches and pleasures
can crowd out Gods Word and slowly suffocate it. What is the key to survival? (see 8:15b)
17. In the final instance, the Word is heard, the Word is retained in perseverance, and fruit is bore.
Salvation is the goal of hearing and believing the Word (8:12). The second and third cases
demonstrate that the goal is not easily or quickly reached. Holding on to the Word with persevering
faith is necessary. This is the reason for living in a community that regularly hears the Word of God.
The final instance is Christological. How does Jesus handle this unholy trinity in his life?
Jesus is a model for all who hear Gods Word, but Jesus is much more than a model. According to
Col 1:27, what is the true secret of the mystery of this and all parables? Or asked differently, how can
any persevere and bear fruit? (also see Ro. 8:10; 2 Cor 13:5; Gal 4:19)
18. We move on to 8:16-18. These verses undergird the chief points of 8:4-18, namely, the
encouragement to preach and teach the Word and the admonition to take care how one hears the
Word.
In the early church in Lukes day, the church would worship in house churches. Luke has just been
speaking of preaching the Gospel. The early Lukan hearer would connect the light (8:16) with the
Gospel and would see Christ, working through the Christian community, as putting the Gospel out as
a beacon for those journeying toward it. When they had reached the church, the light of the Gospel
would shine forth from the baptized, illuminating the church. Those journeying out of the world would
then learn how to hear the Gospel by observing the faithful community at worship.
The next verse, 8:17, describes further what Christ does through the baptized Christian community.
What do parables do for those who are Christians (8:10a)?
Jesus preached and taught and it is the purpose of the church to continue to preach and teach Jesus
Word so that the mysteries of God will continue to be revealed to all those who would enter it.
In the last verse, 8:18, Jesus admonishes, Take care how you hear the Word. We have already
been told how to hear the Word. How should the Word be heard? (see 8:15)
Faith, life, and perseverance are all gifts from God. But Jesus promises that those who have these
gifts will be given more by God: salvation on the Last Day. But to those who do not have faith, life,
and perseverance, even the temporal things he has will be taken away.
Lesson 34 The New Kinship (Lk 8:19-21)

Context
This brief encounter between the crowds, Jesus, and his mother and brothers is a fit conclusion to Jesus
teaching in 8:4-21. The Word of the Gospel incorporates the hearer into Christ, and thereby into Gods
kingdom, and into the body of Christ, which is a new community that comes not through bloodlines, but by
faith. The Word of God, heard in faith, creates this new family of God, which will be the Christian church.
Structure
No structure. Notice though that each of the three verses mentions Jesus mother and brothers.
Learning/Meaning
1. As a primer, review Lesson #13 The Genealogy of Jesus.
2. Look up the following passages and tell what ones lineage determined in the OT.
1 Ch 1:28, 34; 2:1-9:21
Josh 13-21
Num 18:1-7
1 Ch 3:1-24
1 Ch 1:1-4, 17-27, 28, 34; 2:1-17; 3:1-24
In the old covenant ones identity as a member of Israel was determined through genealogy and
family relationships. But now Jesus says that in the kingdom he brings, family is not by natural birth,
but through rebirth by the life-giving Word. Remember that Luke traces Jesus genealogy back not
only to David and Abraham, but all the way back to Adam. And Luke stresses Jesus lineage to God.
So the Son of God came to bring all the children of Adam back to the family of God. This is done not
by bloodlines but by faith. Those who hear the Word of God and do it are those who by faith have
become part of Gods family.
3. Jesus speaks here of hearing and doing the Word of God. In other parts of the NT this corresponds to
faith. This statement on hearing and doing Gods Word parallels the conclusion to Jesus Sermon on
the Plain, where he says, Everyone who comes to me and hears my words and does them, I will
show you whom he is like (6:47). Who is he like (6:48)?
4. By shifting the attention away from his blood mother and brothers, Jesus is not suggesting that
natural family relationships are no longer important. But they are to be put in a new perspective. Take
for example Mary. Mary is important in Luke, but not just because she gave birth to Jesus. Look at a
later exchange between a woman and Jesus in Lk 11:27-28. How does Jesus respond to the
womans comment?
What do we know about Mary from Lk 2:19, 51 and what does this mean in light of Lk 8:15?
Lesson 35 The Calming of the Storm (Lk 8:22-25)

Context
The miraculous calming of the storm begins a series of miracles that follow upon Jesus parable of the
sower and associated teachings (8:4-21). The same pattern occurred when the teachings of Sermon on
the Plain was followed by two miracles (7:1-10; 7:11-17). Jesus often follows teaching with mighty acts
that demonstrate the present reality of his teaching, thus fulfilling the program of his Nazareth sermon
(4:18-19).
Structure
See the detailed structure. It is straightforward and includes not only the miracle but also the dialog
between the disciples and Jesus.
Learning/Meaning
1. At the end of this passage (8:25b), the disciples raise the question of the identity of Jesus. Later
Herod asks, Who is this I hear such things about? (9:9). And the whole question of Jesus identity
culminates in 9:25 when Jesus asks his disciples, Who do you say I am? and Peter responds with
his confession and Jesus makes his first passion prediction (9:18-22). What happens in each of the
passages that lead up to Peters confession?
8:22-25
8:26-39
8:40-55
9:10-17
Jesus has preached the Good News in the parable of the Sower. What does Jesus do in the above
passages that show that he is fulfilling the messianic words of Isaiah, which he quoted in 4:18-19?
So by Jesus preaching of Good News and his miracles, it should be apparent that Jesus is the
promised Messiah. His preaching and miracles answer the great question raised in this section.
Jesus is the Christ, the Son of God.
2. This story is similar to the OT story of Jonah. There are several verbal and narrative parallels to
Jonah 1:1-16. Please read these verses. Notice the following parallels.
Jon 1:3
Jonah boards a ship and sailed
Lk 8:22
Jesus and disciples go aboard and set

sail.
Jon 1:5b
Jonah fell into a deep sleep
Lk 8:23
Jon 1:4
The Lord sent a great wind on the
Lk 8:23
Jesus fell asleep and slept through the

storm.
A squall of wind came down on the lake.
Jon 1:4
Jon 1:6
Jon 1:15
Jon 1:16
sea.
The great storm threatens to break Lk 8:23
up the ship.
The captain wakes Jonah and asks Lk 8:24a
Him to call on his god to save them.
Or the ships passengers call
on the Lord for help.
Jonah is thrown overboard and the Lk 8:24b
sea grows calm.
The men greatly feared the Lord.
Lk 8:25b
The storm swamps the ship puts them in

great danger.
The disciples woke Jesus and told him
of the great danger they were in.
(Obviously, the disciples are looking to
Jesus for help.)
Jesus rebuked the storm, it subsided
and it became calm.
The disciples are filled with fear and
amazement.
What is most important in this comparison is Gods power over creation. A theme in Psalms is that
God (Yahweh) has power over the chaotic waters (Pss. 18:16; 29:3-4; 65:7; 89:8-9; 104:6-7;106:8-9;
107:23-32; cf. Is 51:9-10).Chaotic waters in the OT is a result of sin and shows the fallen state of the
world, which came about by Satans prompting. What conclusion then can we draw from this about
Jesus?
3. Another important matter in this story is faith. After he calms the storm Jesus asks the disciples,
Where is your faith? (8:25a). Having just heard the parable of the Sower, at this point, which of the
seeds are the disciples most like?
Is there any kind of hint that they still have at least a little faith?
4. When one considers this miracle and the ones that follow (see #1 above), what does this say about
creation?
What did Jesus do for his creation? (See 4:35, 39, 41; 8:24)
What do Jesus miracles show that he has come to do? And what do they say about Jesus word?
A strong faith recognizes Jesus as the Creator and Re-creator of all things. He is the Christ. He is the
very presence of God himself in creation to work redemption. The disciples will continue to respond
with inadequate faith as they misunderstand Jesus passion predictions and they will be tested again
in Jesus passion.
Lesson 36 Demon Possession among the Gerasenes (Lk 8:26-39)

Context
First, review the context of lesson 32. This is the second of Jesus miracles after his teaching in the
parable of the sower. For the disciples this reinforces the pattern of Jesus ministry of teaching and
miracles. This is the pattern that they themselves would follow (9:1-6; 10:1-20).
Structure
See the detailed structure. Lukes structures this miracle like other miracles. The only difference being
that this one has multiple responses.
Learning/Meaning
1. Ever since the sermon at Nazareth, the hearer of the gospel is alert for clues that Jesus prophecy
about his own messianic deeds was coming true. Miracles such as these confirm that indeed they are
coming true. The hearer of the Word can see that in Jesus, God is present working already now his
mighty acts of salvation. In this case bringing salvation (8:36) even to the unclean Gentiles.
2. Go back and reread 4:33-37. What is similar about that event and the one we are studying?
The difference between the two stories is that this one includes the response of the one who was
freed from demon possession. This response relates to the interpretation of this miracle.
3. In terms of Israels purity laws, how would you describe the man in this story?
In terms of purity, what does Jesus do for the man?
4. Compare the behavior, dress, and manner of the man both before and after the exorcism.
5. Let us now consider the demons. What did they beg Jesus in 8:29-32 not to do?
And how did Jesus respond?
Also note that these unclean spirits enter into unclean animals (pigs) who die an unclean death. The
pigs are literally choked to death by drowning. (Israel was forbidden to eat choked animals because
they were still filled with blood, thereby making them unclean.) The only other place where the
choked is used in the NT is in the parable of the sower, where the thorns and weeds choke the seed
planted amongst them (8:7). Thus the fate of the swine illustrates the fate of hearers of the Gospel
who let worldly care choke their faith.
Finally, the wording of 8:33, the herd rushed down the precipice, recalls 4:29, where the Nazareth
crowd intended to throw [Jesus] over the precipice. The suicidal stampede of swine is similar to the
hometown crowd that rejected Jesus. To reject Jesus is to reject life and choose death. The demonic
impulse behind such rejection may be seen in the parable of the sower, where in the first scenario the
devil robs the hearers of salvation (8:12).
6. Lets consider the identity of Jesus once again. Look at 8:39. What does this say about Jesus
identity?
7. Now lets look at the reaction to Jesus and what he did. First, how did the demons react to Jesus in
8:27-28? And when exactly did the demon react this way (8:28a)?
In 8:34-37, who else reacted and how did they react?
When did they react that way? (See 8:34a and 8:36a)
What seems to be stressed here is not what Jesus said, but Gods presence in Jesus. The fear of the
demons came when they saw Jesus and the fear of people tending their pigs came when they saw
what Jesus had done. In this case, it is not what Jesus said, but his very presence and sight of what
he did that causes people to react.
Sometimes when people fear God it is a fear based on a reverence for God. What kind fear do the
demons and people of the Gerasenes experience? And what does it lead to concerning Jesus?
How is this different than what happened in Nazareth?
How does the man who was released from demon possession react (8:35, 38, 39)? What actions
show this?
So there are two reactions to Jesus presence, one of faith and one of rejection. These two reactions
are examples of what was illustrated in the parable of the sower.
Lesson 37 The Raising of Jairus Daughter and the Healing of a

Woman with a Hemorrhage (Lk 8:40-56)
Context
See the context of lessons 33 and 34. The series of mighty acts that follow the parable of the sower now
culminates in a healing and resurrection from the dead. Again Jesus miracles show that he is present in
creation to release it from its bondage, in this case to disease and death.
Structure
See the detailed structure. In the structure, the story of Jairus daughter sandwiches the healing of the
woman.
Learning/Meaning
1. Who are the people that Jesus helped here and in the last pericope? What were their prospects
before they met Jesus?
What standing did these people have in society?
What then do Jesus miracles for these people show?
2. In this series of miracles Jesus has shown his power over nature and demons. Now he shows his
power over sickness and death. Resurrection from the dead is the ultimate miracle and it
foreshadows Jesus own resurrection, which frees once and for all the bondage of creation to sin.
Because Jesus will conquer death, he and all Christians can refer to death as sleep (8:52).
The resurrection of this girl reminds one of the earlier resurrection of widows son at Nain (7:11-17).
As this is the only daughter of Jairus, so the son was the widows only son. But notice what happens
after each of the resurrections.
Lk 7:17
Lk 8:56
Why does Jesus order them not to tell anyone? Lets keep in mind the context of this story. Jesus
identity is of importance. Soon Jesus will make two of his three passion predictions (9:22, 44). The
disciples must soon learn that Jesus is more than just a first phase prophet. Creation can only be
restored through his death and resurrection. Soon Jesus will set his face toward Jerusalem and drive
this point home.
3. What action is being emphasized in 8:44-48?
What the catechumen must see in this is a strong incarnational and Christological theme: salvation
and healing come from Jesus, who is physically present in the flesh.
4. In 8:44 Luke records the detail that the woman touched the tassel of Jesus garment. Why do you
suppose Luke includes this detail? (See the OT verses below.)
Num 15:38-41; Deut. 22:12
Zech. 8:20-23
5. After the woman confesses that she is the one who touched Jesus and that immediately she was
healed, Jesus proclaimed to her, Your faith has saved you (8:48). Notice that almost the same
wording is used in Lk 7:50; 17:19; and 18:42. This is another theme in these two miracles: faith
grasps that God incarnate frees from bondage.
6. Luke wants the catechumen to know that Jesus, who is God in the flesh, frees, saves, and creates a
community of faith. The woman touches Jesus garment and is healed. Jesus takes the hand of the
young girl and by his word to arise (8:54) gives her back her life (Arise translates the same Greek
verb regularly used in the NT for Christs own resurrection.) Both individuals come into contact with
Jesus incarnate body and are saved. For the later church, this power will come through his
resurrected, incarnate body.
But do not forget that faith is essential. Only by grace through faith can one grasp the mystery that
salvation comes through Jesus, God made flesh. The woman did this and Jesus commended her for
her faith. What words to Jairus speak of faith?
What was Jesus asking Jairus to believe? Does that take faith?
What does Jesus ask us to believe concerning resurrection?
Faith is the means by which anyone now may enter the family of Jesus (8:19-21). By faith the power
of his resurrected body comes to us and we are saved.
Lesson 38 The Sending of the Twelve (Lk 9:1-6)

Context
With 9:1-50, the hearer is on the brink of Jesus turning point, 9:51, where Jesus turns toward Jerusalem.
Luke creates great anticipation concerning the identity of Jesus as the Messiah, culminating in Peters
confession that Jesus is the Christ of God. After Peters confession comes Jesus first passion and
resurrection statement. Luke turns his messianic secret into his messianic passion secret. The secret is
that the Messiah must suffer and die. This will not be understood until after Jesus rises from the dead.
Jesus must suffer and die before he enters his glory. This is also emphasized in the transfiguration. This
chapter marks the end of Jesus Galilean ministry. In 9:51 Jesus turns toward Jerusalem where his
passion will be accomplished.
Structure
See the detailed structure. The frame emphasizes the pattern of preaching and healing. The style of this
mission is the core of this passage.
Learning/Meaning
1. In the commissioning of the Twelve, Jesus gives the disciples the privilege of participating in his
prophetic pattern of preaching and miracles of healing. However, the Twelve (and later the seventy)
are not sent to teach. They will teach only after Pentecost when the Holy Spirit is sent to teach the
disciples. After Pentecost Luke frequently describes the disciples as teaching. More on this shortly.
In 9:2 it says the disciples were sent to preach and heal. In 9:6 it says they went proclaiming the
Good News and healing. So what is the difference between preaching and proclaiming the Good
News? There is no difference. Preaching and proclaiming are synonyms.
So the disciples were sent to preach/proclaim the Good News, but they were not as yet to teach.
What do you think the difference is between proclaiming and teaching?
In Jesus prophet Christology, Jesus had to suffer as the prophets did. But as yet his disciples did not
understand that fact. So they could hardly teach what they themselves did not yet understand. After
the resurrection their eyes were opened and then they did understand and were able to teach and
preach that Jesus was the Suffering Servant who had come and accomplished his mission. There
was another reason that they could not teach yet. In looking at the books and letters of the rest of the
NT, we see the disciples teaching that Jesus had fulfilled and abrogated the OT law. They could not
teach this until after it had happened or been accomplished.
2. The Twelve is a technical term for the 12 disciples. Look up each of the following references and
determine the circumstances in which the disciples are called the Twelve.
6:13
8:1
18:31
22:30
Each time the disciples are called the Twelve it is an important event. The commissioning of the
Twelve to be sent out to proclaim and heal is an important event in preparing his disciples for their
work after Jesus resurrection.
3. Lets look at the frame of this passage (9:1-2, 6). Jesus calls the Twelve together, gives them the
power and authority necessary, and sends them out to preach and heal (9:1-2). And this is exactly
what they do (9:6). They engage in the prophetic activity of preaching and miracles. This activity
proclaims in both word and deed that the kingdom of God is present. What does Luke call them when
they return and report everything they did (9:10)?
In the post-Pentecost church, Jesus pattern of preaching confirmed with miracles will be repeated in
the apostolic ministry of Word and Sacrament. In the Divine Service, this corresponds to the Service
of the Word followed by the Service of the Sacrament.
4. What type of provisions are the disciples to take with them into this ministry (9:3)? Why?
Note that later (22:35-38) Jesus reverses these instructions expecting his disciples to plan ahead and
make full use of the resources they have.
5. As they made their proclamation, the disciples would meet resistance and rejection and were
instructed in such cases to shake the dust off their feet when they left town. Lets explore what this
means.
The OT sacrificial system was but a shadow of the things to come. The OT temple was known as a
place where God was present among his people and as a place of redemption. In the NT there is a
new temple of God, a new place where God is present among his people and a new place where
redemption is found. Where Jesus is (the incarnate presence of God) is the new temple; he is at one
and the same time the sacrifice, the priest, and the altar (see Hebrews). The Twelve were sent out to
proclaim that Gods kingdom had come in Jesus and to perform miracles that testified to the
kingdoms presence. When the proclamation of the disciples is received, those who have received it
have entered into the presence of the new temple; they have become part of the kingdom, Jesus is
with them. But when the disciples proclaim the Good News, they will also meet resistance and
rejection. In such cases they are told to wipe the dust from your feet. The dust from any place that
does not receive their preaching is profane, to be shaken off. For when they return to the new temple,
that is, to those who have received Jesus, they are not to bring anything profane into Gods presence.
Proclamation of the kingdom and healing in Jesus name have replaced the temple. The new place of
redemption is the cross and wherever the cross is proclaimed.
Lesson 39 Herod Questions the Identity of Jesus (Lk 9:7-9)

Context
A main theme of this section is the identity of Jesus. This pericope speaks directly to that theme.
Structure
See the detailed structure. The peoples ideas of who Jesus is frames Herods perplexity of who Jesus is
and his desire to see Jesus.
Learning/Meaning
1. It says that Herod had heard about all that was going on (9:7). What things had Herod heard about?
2. What do Matthew and Mark connect Herods questions about Jesus with (Mt. 14:1-12; Mk 6:14-29)?
Lukes location of Herods questions here suggests a theological purpose. His questions fit in with
Lukes theme of Jesus identity. Lukes structure accents this theme as well (see structure).
3. The question of Jesus identity is one that will be answered soon in Peters confession and soon
afterward Jesus will begin his journey to Jerusalem showing the hearer that as the Christ he must
suffer as all prophets do. Who do the people believe Jesus might be (9:7-8)?
What do these people all have in common? Or who are they?
All are asking this same question, Who is this Jesus? The people and Herod ask it and soon Jesus
will ask the disciples that same question. Luke includes the disciples answer (given through their
spokesman Peter) and Jesus passion prediction to be sure the hearer of his gospel knows the
correct answer.
Lesson 40 The Feeding of the Five Thousand (Lk 9:10-17)

Context
The feeding of the five thousand is the climax of Jesus Galilean ministry, just as the Last Supper is the
climax of Jesus Jerusalem ministry and the meal at Emmaus is the climax of Jesus post-resurrection
appearances in Luke. These are the three most significant meals in Lukes gospel, functioning literarily as
apt conclusions to the major sections of Jesus ministry.
Lk 9:10-17 must be considered within the context of 9:1-50, the climax of Jesus Galilean ministry. Within
that context it serves as the great act of Jesus that elicits Peters confession and Jesus first prediction of
his passion. As such, it brings the table fellowship motif into one of Lukes most critical sections and
shows that table fellowship is an essential part of Lukan Christology.
The kingdom of God comes as the Messiah teaches, heals, and feeds his people, as was promised by
the prophets of old. In the post-Pentecost life of the church, Gods kingdom will continue to come through
teaching based on the Word, through the healing of Baptism, and through Gods feeding of his people in
the Lords Supper.
Structure
See the detailed structure. Lukes structure highlights the meal and the miracle.
Learning/Meaning
1. Luke 9:10-17 has OT precedent. In a broad, general way how is Exodus 16 like this feeding?
In Lk 4:25-27 what two OT prophets does Jesus compare himself to and what is the comparison he
makes?
According to Lk 1:17; cf. 9:30; and Mal 4:5-6, who was John the Baptist?
Who succeeded Elijah in his ministry (2 Ki 2)?
What did Elisha receive double of (2 Ki 2:9-15)?
The Spirit would be much more in evidence in Jesus ministry that he was in Johns. What specific
mention of the Holy Spirit is there with Jesus ministry?
Lk 3:16
Lk 3:22
Lk 4:1
Lk 4:18
One might also see precedents set in 2 Ki 4:1-7, 38-41. But especially 2 Ki 4:42-44 would remind one
of the feeding of the 5000. What are the obvious similarities?
So given all of the above about Elijah, Elisha, the Holy Spirit, and the bread what, OT/NT analogy
can be made? What NT characters are like these OT characters?
These are Christological statements. Gods OT promises to visit and feed his people with the bread of
life are coming true in Jesus. The table fellowship of God and his people foreshadowed in the
ministries of the prophets Moses and Elisha reach their fulfillment in the ministry of Jesus as he feeds
the multitudes in the desert with abundant bread and as he feeds his church with his own body and
blood. Jesus is the new Moses and the new Elisha. They were types of the one to come. When we
see them, we learn something about what Jesus would be like.
2. Much of the language of the miraculous feeding of the 5000 is also found in the institution narrative in
Lk 22:19 and the meal at Emmaus in 24:30.
Words in common
Feeding of
5000
Feeding of
4000
Institution of
Lords Supper
Emmaus
Meal
Jesus took
Mt 14:19
Mk 6:41
Lk 9:16
Jn 6:11
Mt 15:36
Mk 8:6
Mt 26:26
Mk 14:22
Lk 22:19
Lk 24:30
1 Cor 11:23
Bread
Mt 14:19
Mk 6:41
Lk 9:16
Jn 6:11
Mt 15:36
Mk 8:6
Mt 26:26
Mk 14:22
Lk 22:19
Lk 24:30
1 Cor 11:23
He looked up
to heaven
Mt 14:19
Mk 6:41
Lk 9:16
He blessed/
gave thanks
Mt 14:19
Mk 6:41
Lk 9:16
Jn 6:11
Mt 15:36
Mk 8:6
Mt 26:26
Mk 14:22
Lk 22:19
Lk 24:30
Mt 26:26
Mk 14:22
Lk 22:19
Lk 24:30, 35
1 Cor 11:24
He broke
Mt 14:19
Mk 6:41
Lk 9:16
Jn 6:11
Mt 15:36
Mk 8:6
1 Cor 11:24
He gave
The crowds/
the disciples ate
Mt 14:19
Mk 6:41
Lk 9:16
Jn 6:11
Mt. 15:36
Mk 8:6
Mt 14:20
Mk 6:42
Lk 9:17
Mt 15:37
Mk 8:8
Mt 26:26
Mk 14:23
Lk 22:19
Lk 24:30
Mt 26:26
Cf. 1 Cor 11:26
The meal language links together the wilderness feeding, the Last Supper, and the meal at Emmaus.
The feeding of the 5000 can be viewed as vaguely foreshadowing (an adumbration of) the Last
Supper, and the Last Supper is the precedent for the Lords presiding at post-Easter meals, both the
Emmaus meal and celebrations of the Lords Supper in the church.
Luke does not record the reaction of the crowd (as John does in Jn 6:14-15). Instead Luke records a
different reaction: the Christological confession of Peter. Only in Luke does Peters confession
immediately follow the feeding of the 5000. After the feeding of the 5000 and after the question of
Jesus identity, Peter declares Jesus to be the Christ (Messiah) of God (9:20). Peters reaction
shows that Luke considers this feeding to be a messianic miracle, a confirmation that Jesus is the
prophet of Deut 18:15. Through his table fellowship of teaching and eating, Jesus feeds his people
with the eternal bread of life.
Luke also ties the passion of Jesus as the Christ to the table fellowship of Jesus. He does this by
following Peters confession immediately with Jesus first passion prediction. The one who fulfills
Gods OT promise as the prophet, does so by table fellowship and by suffering, dying, and rising on
the third day. Both the table fellowship and passion themes will be completed in Luke 22 and 24.
In the feeding of the 5000, the Creator feeds his people through his Messiah. Everyone who ate that
meal ate until they were satisfied. In fact there were 12 baskets of bread left over. The leftover bread
was a sign of the abundance of the new era of salvation that has arrived in Jesus Christ. Table
fellowship with Jesus before the Last Day is a foretaste of the eternal feast to come. All who partake
in the eternal feast will be satisfied and they will share in the abundance he provides.
Lesson 41 Peters Confession and the First Passion Prediction (Lk

9:18-22)
Context
See the context for lesson 37. Peters confession is not only a response to Jesus question, but also to the
messianic miracle of the feeding of the 5000. Lukes immediate placing of the first passion prediction after
Peters confession serves to tie together the passion and table fellowship themes.
Structure
See the detailed structure. The structure of Jesus question, Peters confession, and the first passion
prediction is dialogical. (This is true of many significant moments of revelation in the gospel, e.g., the
feeding of the 5000, the Last Supper, and the Emmaus story.) Jesus asks two questions concerning his
identity. He then connects his person the Christ of God with his work his upcoming passion, death,
and resurrection.
Learning/Meaning
1. Who recognizes and announces Jesus as the Christ (Messiah) in Lk 2:11?
Who else recognized Jesus as the Christ (Lk 4:41; cf. 8:28)?
.
Up to this point in Lukes gospel how many human beings have recognized Jesus as the Christ?
.
One might ask how it was possible that his disciples, relatives, and general populace do not
recognize who Jesus really is? Perhaps the answer to this question is that even though Jesus was
the Christ of God, he is veiled in flesh, humility, and rejection.
Who do the crowds believe Jesus is (9:19)?
Jesus is a prophet, but he is more than a prophet. He is the Christ; he is the Son of God. Only he
could bring heaven and earth back together in peace. Only he has control and power over demons.
Only he can free creation from its bondage to Satan and sin.
The identity of Jesus is the question during his ministry in Galilee. A certain tension builds as the
gospel goes on because no one confesses Jesus as the Christ. Opinions abound, rumors circulate.
Even royal interest is aroused (9:7-9).
2. Why do you think that at this point the light finally dawns on Peter and he recognizes who Jesus is?
(consider the context)
A comparison between Marks version of Peters confession (Mk 8:30) and Lukes version (9:21) is
significant.
Lk 9:21: But he, rebuking them, commanded them to speak this to no one (CC).
Mk. 8:30: Jesus warned them not to tell anyone about him (NIV).
Mark develops the messianic secret very prominently, but Luke heightens it even further by adding
commanded to rebuking. They are commanded not to tell anyone. Luke begins 9:21 with But he.
This ties 9:21-22 directly to 9:18-20 and it also serves to emphasize Jesus command. The word this
in Luke refers to the confession of Jesus as the Christ. So in v. 21, Jesus commands them not to tell
anyone that he is the Christ and then within the same sentence Jesus speaks about his coming
suffering, rejection, death, and resurrection. The messianic secret is now tied directly to his passion.
In the other gospels the disciples are told to keep it a secret that Jesus is the Messiah. Only in Luke
are the disciples to keep secret the fact that the Messiah must suffer and die, then rise. Peter seems
to have some understanding now. But this light that has dawned on Peter will soon be clouded over
again.
3. What does Jesus say must happen in 9:22?
This verse introduces what is called the divine necessity. Why was it necessary that these things
happen?
Notice that three of these verbs are passive (be rejected, be killed, and be raised). This highlights
Jesus passive obedience. And being found in appearance as a man, he humbled himself and
became obedient to death-- even death on a cross! (Phil 2:8).
Who does Jesus say will reject him to the point of death?
Who does each of them represent? And what body do they make up?
Taken together, these people represent all of Israel. Therefore not only did the Sanhedrin reject
Jesus, so did all of Israel. In fact, even his own disciples will abandon and deny him. Jesus is a true
prophet. OT Prophets not only taught and performed miracles, but many were rejected to the point of
death (cf. 11:47-51; 13:31-35). Jesus too will die, but he will be raised by the Father on the third day,
vindicating Jesus victory on the cross.
Jesus identity was important, but so also were his deeds. His deeds were the real stumbling blocks
until after the resurrection. The people looked for a first phase Messiah, one who spoke Gods Word
and performed miracles. But no one was looking for a second phase Messiah, one who would suffer
and die, one who was humble and served. But this was a divine necessity.
4. Why the messianic passion secret? First, Jesus had not yet completed the divine necessities. It could
not yet be said that Jesus had accomplished the Fathers plan. Second, as the messianic prophet
Jesus had to fulfill both phases of prophet Christology. To proclaim Jesus as the Messiah now during
the first phase would give a distorted picture of the Messiah and what he had come to do. Third, what
if the full plan were made known now? How would people react? See Mt 16:21-22 and explain the
reaction of one of Jesus disciples.
So the divine plan was to wait until the appropriate time before revealing the full portrait of Jesus, the
Messiah (cf. John 17).
Lesson 42 The Consequences of Discipleship (Lk 9:23-27)

Context
This section opens with a reference to the cross (9:23) and closes with a reference to the kingdom (9:27).
The central statement is about the two alternatives: life according to the world or real life with God (9:25).
Alongside these three sayings are two others (9:24, 26), which describe the eschatological consequences
of following or not following Jesus. Thus Jesus speaks of both inaugurated eschatology (now) (9:23,
25, 27) and the final consummation (not yet) (9:24, 26). He emphasizes the present consequences of the
arrival of the kingdom of God in himself.
Structure
See the detailed structure. See context also.
Learning/Meaning
1. This is the first reference to a cross or crucifixion in Lukes gospel. There is a similar saying after the
banquet parable in 14:27. The only references to the cross outside of the passion narrative itself
pertain to the disciples and not to Jesus. According to 9:23, what is a disciple of Jesus called to do?
2. How was death by crucifixion thought of?

.
An example of what the world thinks about Jesus crucifixion is given in the commentary. There is a
picture that a boy drew ridiculing another boy who was a Christian (somewhere between A.D. 193211). The boy wrote: Alexamenos worships [his] God. The picture is of the crucifix with a donkeys
head on the figure of Christ. It reveals the scandal of the cross and the ancient worlds contempt for
the crucified Christ.
Those who are associated with Christ bear a cross, a cross of the contempt and hatred of the world.
Those who bear a cross have already been sentenced and found guilty. This is the life of those who
have been baptized into Christ. They die to this world with Christ but also rise with him to eternal life
(cf. Ro 6:1-4; Col 2:11-13). Those who are in Christ lose the world and the life it offers in order to
receive a place in the kingdom of God, which is now/not yet.
These hard words set in motion the theme of the disciples misunderstanding about the nature of the
kingdom to which they are being called and drawn. As Jesus progresses toward Jerusalem, the
incomprehension of the disciples about the kingdom will increase to the point of denial when the
kingdom comes with Jesus death.
3. To save life is to lose life and to lose life is to save life. What principle does this illustrate? (A similar
theme is found in Lesson 5 #4,5,6; lesson 8 #4, and lesson 31 #9.)
.
Jesus is here mixing the physical and spiritual. For each of the following insert the word physical or
the word spiritual to make clearer what Jesus is saying.
For whoever wants to save his [________________] life will lose it [, his _______________ life], but
whoever loses his [________________] life for me will save it [, his ________________ life
(9:24,NIV).
9:26 is a parallel verse to 9:24. In it he starts out, If anyone is ashamed of me and my words,. What
words had Jesus just spoken to them that they might be ashamed of? (see 9:22). So then why might
one be ashamed of him and his words?
How will the world treat Jesus followers?

.
Wouldnt it be tempting to deny Jesus when confronted with ridicule, persecution, and death? Of
course it would. In doing so one might save his [physical] life. But also in doing so one would lose his
[spiritual, eternal] life. On the other hand, if one denies the world, that is, stands up to its ridicule,
persecution, and death because of ones association with Jesus (for me 9:24), then one is giving up
his [physical] life in order to save his [spiritual] life.
This is all condensed into a single statement that stands in the center of this pericope in 9:25. Again
the contrast between temporal gain and eternal loss expresses the irony of the Great Reversal.
4. Read Ecclesiastes 1-2. We read that the preacher of Jerusalem had surpassed all in wisdom,
wealth, pleasure, and accomplishments. But in the end they were all vanity. In this there is a profound
warning to shun this worlds definition of success. But even when one is in the process of denying the
world and following Jesus, the world tries to pull us off the path. And it does so in a very subtle way.
An example of this occurs in the sending out of the seventy (10:1-24). Jesus sends them out without
provisions to heal and proclaim the kingdom of God. What do they rejoice about when they return
(10:21)?
.
But what did Jesus direct them to rejoice about instead (10:20)?
.
An antidote against such temptations is found in taking up the cross daily. A life of rejection and
suffering looks forward to the joys of eternal life. A life of daily acknowledgement of sin, contrition,
repentance, and confession looks forward to a future life without sin and its consequences, to the
time when he comes again in glory and is not ashamed to acknowledge us as his own.
5. Two promises are made to those who deny the world and follow Jesus. What promise is made in
9:24 and 9:26? (see also Heb 2:11-13)
What promise is made in 9:27?
What does this refer to? It does not refer to the eschaton (the Last Day), but rather to the breaking in
of the new era of salvation and the kingdom that happens when Jesus consummates his own mission
by bearing his cross and going to his crucifixion, then rising in glory.
Lesson 43 The Transfiguration (Lk 9:28-36)

Context
The order of the kingdom is suffering before glory (cf. Lk 24:26). This is demonstrated in Luke 9 by the
sequencing of the passion prediction (Jesus suffering), call to discipleship (disciples suffering), and
transfiguration (Jesus glory). Even in the transfiguration, the passion inserts itself as the way to that glory.
The exodus Jesus will make in Jerusalem is his death, resurrection, and ascension. The Fathers words
answer the question of Jesus identity. He is the Son of God who is like Abrahams nearly sacrificed son.
He is the Chosen One, like an Israelite King installed in glory.
Structure
See the detailed structure. The structure of Lukes account of the transfiguration brings out his unique
accents. The introduction (Lk 9:28) refers to the words of the passion and crossbearing, and the
conclusion (9:36) to the silence of the misunderstanding witnesses. Within this frame, Luke shows how
the transfiguration, a great moment of revelation, overwhelms the three disciples who observe it.
Learning/Meaning
1. The setting on the mountain is significant. The OT theme of Mt. Sinai as the place of divine revelation
is brought to mind by Lukes specific term exodus in 9:31. Note the following parallels between this
pericope and Ex 24.
1) Each account notes the interval of days (Lk 9:28; cf. Mk 9:2; Ex 24:16).
2) In each a theophanic cloud overshadows the mountain and envelops the visitors.
3) God speaks from the cloud.
4) Transforming glory changes the appearance of the main visitor (Moses face was radiant, Jesus
was transfigured).
5) Joshua (Jesus) accompanied Moses and Moses and Elijah accompanied Jesus. Moses and
Elijah are the two major figures to whom God appeared on Mt. Sinai (Ex 19-24; 1 Ki 19:8-18).
6) On both mountains are a pair of brothers (Moses and Aaron; James and John).
7) The foremost assistants of the leaders misunderstand the revelation and almost lead the people
into apostasy (Aaron and the golden calf; Peter in Mk 8:32-33, omitted in Lk 9:22-27).
2. The key to Lukes organization are the two and it came to pass statements (9:29; 9:33). They frame
Lukes unique contribution to our knowledge of the transfiguration of Jesus. Both statements deal with
Gods glory being revealed. How is Gods glory revealed in
9:29
9:33-35
There are two responses to this revealing of glory. What are they?
.
These two responses summarize the two possible reactions to such a manifestation of glory: a
human one filled with misunderstanding, the other one from heaven that describes the glorious Christ
as the suffering servant of Isaiah (see Lesson 12 #7).
3. Between these two and it came to pass statements, Luke places his unique material, which gives
the theological significance of the transfiguration. What topic are Jesus, Moses, and Elijah talking
about?
Only Luke uses exodus in the transfiguration narrative (9:31) to refer to the passion that Jesus
fulfills in Jerusalem (Luke 22-24). This calls to mind the exodus of the Israelites, the greatest
redemptive event in OT history. That saving deed was a forward-pointing prophecy of the perfect and
complete salvation that Jesus won in his exodus.
4. Much of the OT looks back to the exodus from Egypt, the great salvation event for Israel. But many
other passages look forward to a new and greater exodus that God promised to bring to pass. This
new/second exodus theme is especially prominent in Isaiah (e.g., Is 11:11-16; 43:16-20; 51:9-11).
Just as the first exodus was laden with baptismal overtones (1 Cor 10:1-5), so also is the new
exodus. In the first exodus, water was a means of death, as the Egyptians drowned. The second
exodus also involves death. Whose death does the second exodus involve (Ro 6:1-5; Col 2:11-13)?
.
In the second exodus, water brings death to our sinful nature, but it also brings life. As God provided
life-giving water in the desert to Israel, so God provides life through the waters of Baptism as we go
through the arid desert of this world (Is 43:16-20). What else is poured out with the water in the
second exodus (Is 44:3)?
.
As God vanquished the foe and redeemed his people in the first exodus, so will he do in the second
exodus (Is 51:9-11). At the transfiguration this second and greater exodus is what Moses and Elijah
spoke to Jesus about.
5. The great theophany of Jesus transfiguration also gives us a glimpse of what the Christians future is.
The word exodus or departure is again the key. Jesus exodus consisted of his suffering, death,
resurrection, and ascension. His old body died, but he was raised with a new, glorified body. With
this new, glorified body he ascended into heaven. In Peters second letter, he mentions his exodus
and his eye witness account of the transfiguration. Read 2 Peter 1:12-18. With what does Peter
compare his body?
How permanent is this structure?
What does Peter call his impending death?
But Jesus exodus was more than his death. It also included his resurrection and ascension. He was
raised with a glorified body and now lives in glory in heaven. In the transfiguration, Peter, James, and
John saw a glimpse of the glorified body Jesus would have after his resurrection.
So the exodus of Peter and all Christians will follow in the pattern of Jesus exodus. The temporary
tent that he and we live in on this earth will die in our exodus. But like Jesus, we will be raised with
glorified bodies. So the Christian exodus is one of in which we leave a temporary home and end up in
an eternally permanent home.
6. Luke opens the scene of the transfiguration in 9:28 by saying: And it came to pass after these words,
about eight days, (CC). What do these words refer to?
This helps preserve the Lukan theme that suffering must always precede glory (cf. 24:26).
7. Look at Mt 17:1 and Mk 9:2. In Luke it says After eight days. What do Matthew and Mark say?
It is believed that Matthew and Mark are using the chronological days between Peters confession
and his first passion prediction and the transfiguration, while Luke uses eight days for theological
reasons. Luke is making a connection between the transfiguration and the resurrection. The eighth
day may refer to the first day of a new week for a new creation. In 24:1 Luke refers to Sunday as the
first day of the week. So Sunday may be referred to as the eighth day or the first day.
There are other details that reinforce this linkage between the transfiguration and the resurrection.
1) In both accounts two men appear in glory (9:30; 24:4).
2) In both accounts it describes clothing that flashes or gleams like lightning (9:29; 24:4).
3) The exodus spoken of here is completed in Jerusalem (chpts 22-24).
4) The passion statement of the resurrection looks back to the passion prediction Jesus made in
Galilee (9:22; 24:6-7).
5) As the disciples enter the cloud they are afraid. As the women enter the tomb they are afraid (9:34;
24:2-5).
6) In the transfiguration the Father says, This is my Son, the Chosen One; listen to him! (9:35). At
the tomb the words of the angels to the women (24:5) presuppose this command as the angels
encourage the women to remember Jesus words from Galilee.
7) Jesus has already been identified as the new Moses in the feeding of the 5000 (9:10-17); this is
confirmed in the transfiguration by Father as he repeats the words from Deut 18:15: Listen to him!
This again ties to the words of the angels at the tomb to the woman to remember what Jesus said in
Galilee (24:5).
8. A week earlier Peter had declared Jesus to be the Christ of God. But after that came Jesus passion
prediction, his words on the consequences of discipleship, and the discussion in the transfiguration
about Jesus exodus. The disciples went from what seemed to be a moment of clear understanding to
a complete lack of understanding, to complete silence, because of the messianic passion secret. This
idea that the Christ must suffer and die and that his followers must suffer also was a complete
surprise and went completely against human reason. They will basically remain in the dark until after
his resurrection, and only then, after Jesus explains to them will the light dawn on them.
Lesson 44 The Healing of an Epileptic (Lk 9:37-43a)

Context
This is more than just another miracle in which Jesus casts out a demon. It is the first of a series of
passages (9:37-50) in which Jesus disciples are portrayed as unaware of the meaning of Jesus actions
because of lack of faith. This continues a theme that began in the transfiguration as Peter did not know
what he was saying and after it was over the disciples were completely silent. The confusion of the
disciples will be made clear by their response to Jesus second passion prediction (9:43b-45), by their
argument among themselves about who is the greatest (9:46-48), and by their inability to discern who
stands with them against Satan (9:49-50).
Structure
See the detailed structure. The core of this miracle is framed by references to the great crowd that meets
Jesus and his three disciples as they come down the mountain and the response of astonishment by all
who witness the casting out of the demon. Another possible frame could be the majesty of Jesus in his
transfiguration with the majesty of God revealed in the miracle.
Learning/Meaning
1. Does this story remind you of any previous stories that have some similarities? (see 7:11-17) What
similarities are there between the two stories?
2. Luke combines two themes here. Given what is said about what Jesus did and the connection made
in #1 above, how is Jesus portrayed in this miracle?
How are the disciples portrayed?
3. How do those who witness react to the miracle (9:43a)?
This same word was used earlier in 4:32 for the reaction of the people of Capernaum. To what did
they react to earlier in the same way?
.
So once again this encompasses the first phase of Jesus Prophet Christology.
4. What is clearly new in this pericope is the failure of the disciples to cast out the demon and Jesus
words about it. Jesus connects the disciples with this unbelieving and perverse generation. When
Jesus speaks of this generation, he speaks of a kind of people, a people who do not believe. As we
said earlier, Jesus had given his disciples the power to cast out demons (9:1-6). So why cant they
cast this demon out?
.
Earlier when they were sent out it appears that they could drive out demons. What has changed from
the time of the sending out of the Twelve and Peters confession to the time of this miracle? Its only
been a short time. What new thing has Jesus introduced into the picture that has apparently thrown
them for a loop? (see 9:22-27; 9:31)
.
Jesus will soon begin his journey to Jerusalem (9:51) and so he must begin to prepare them for what
will happen. But this is the stumbling block for man. Weakness, servanthood, and meekness are not
mans idea of a Messiah.
Lesson 45 The Second Passion Prediction (Lk 9: 43b-45)

Context
See the context of the previous lesson. The focus of the text shifts squarely on the disciples.
Structure
See the detailed structure. The frame for this passage contains a shift from marveling and
incomprehension of all who witnessed the miracle (9:43b) to the fear of the disciples (9:45). What causes
this shift is Jesus words in between in 9:44.
Learning/Meaning
1. This second passion prediction is short: The Son of Man is going to be betrayed into the hands of
men. Compare it to the other two passion predictions (9:22 and 18:31-33). What is missing in this
prediction that is in the other two?
So this second prediction by Jesus in Luke focuses on his passion. This is not just a so-called
messianic secret. This is a messianic passion secret and the disciples cannot understand it. In the
second prediction, Matthew and Mark include the second part of Jesus prediction concerning his
resurrection (cf. Mt 17:23; Mk 9:31). With Luke leaving this off, its as if this is all the disciples hear.
Its as if once they hear of his passion, they dont hear the rest of it. Jesus passion is a stumbling
block to them and to all people.
2. The word betrayed or to be delivered (CC) is part of the vocabulary of the passion. It is part of the
churchs formal liturgical language. Luke uses it many times. Look up the following verses and tell at
what events Luke uses the term betray.
9:44; 18:32
20:20; 22:4, 6
21:12, 16
22:21-22
22:48; 23:25
24:7, 20
With the word betray being so intimately linked to the whole passion account, its use causes
Christians to think of not just the betrayal, but also his torture, mockery, and painful death.
3. Lk 9:45 contains Lukes description of the state of the disciples after Jesus second passion
prediction. It has three parts to it. What is the first part?
.
This tells us that the passion or the offense of the cross is the cause of their misunderstanding. What
is the second part of Lukes description?
.
Who caused this to happen?
This is called a theological passive. While not stating it explicitly, it is assumed. God does not intend
for them to understand it at this time. When the right time comes (after the resurrection is a historic
fact), their eyes will be opened, it will be revealed to them, and they will understand. What is the third
part?
This is the reason for their continued ignorance. They are afraid to ask. We dont know if they were
afraid of another rebuke or they were afraid because of the shocking content of his words. In any
case, the scandal of his suffering and death causes them to stumble into a state of confusion. Only
after the resurrection will they be able to embrace the cross.
In the next pericope, Luke will show where such misunderstanding and incomprehension lead, as
petty thoughts of who is the greatest enters their minds.
Lesson 46 Who Is the Greatest (Lk 9: 46-50)

Context
See the context of lesson 44. The focus of the text remains squarely on the disciples.
Structure
See the detailed structure. The detailed structure highlights several words that tie these verses together.
Learning/Meaning
1. The previous passage ends with the disciples not understanding Jesus passion prediction and too
afraid to ask. This passage begins in a completely different way, as the disciples argue about who is
the greatest. Based on previous texts, speculate on what might have led to this argument.
There was another time in which this happened. Look up 22:24. What event happened just prior to
this second argument about who was the greatest?
.
When the disciples talk about greatness, they talk about glory. Jesus had not spoekn to them about
greatness or glory. What kinds of things have been highlighted from 9:21-45?
In 9:21.
In 9:23-27.
In 9:28-36.
In 9:37-43a.
In 9:43b-45.
What received the most attention in the above verses, suffering or glory? Obviously, suffering did. And
when glory was mentioned, how did it relate to suffering?
So the reason Luke put this passage here in this place is to show that despite what Jesus has just
emphasized to them, the disciples have no clue of what he is talking about. They have no idea of
what Jesus passion means for the kingdom of God. All fallen people by nature pursue a theology of
glory, which seeks greatness without suffering, and are repulsed by the theology of the cross, which
affirms the order of Gods kingdom, suffering before glory. In the theology of the cross, the passion is
the culmination of the theme of Great Reversal, where the glory of greatness comes only through
humble service.
2. Looking at these verses, one might ask why 9:49-50 are included with 9:46-48. They seem to go off in
another direction. How 9:49 is translated makes a big difference here. In the CC, 9:49 begins with:
And John answering, said,. The connection is made between the two by the word answering.
Johns words are a response to Jesus words about greatness. How does Jesus illustrate that
greatness comes by grace via the Great Reversal?
So those who consider themselves among the least, realize their helplessness, and are completely
dependent on God are considered by God to be the greatest in his kingdom. This is the opposite of
the way the world thinks. This too is a stumbling block.
3. The disciples have a different view of greatness. They seem to think that they, the chosen Twelve,
who were sent out to preach and heal and cast out demons (9:1-6), were apparently chosen because
of their greatness. They apparently believe that only they should be able to do these great things. By
such an attitude the disciples are coming dangerously close to the haughty arrogance of the
Pharisees. In 6:6-11, what did the Pharisees condemn Jesus for?
.
What do the disciples do here? Is this any different the Pharisees?
How did the disciples get the power to cast out demons (9:1)?
.
How is this power received (9:40-41)?
.
So this power is not received by status.
4. Another connection between 9:46-48 and 9:49-50 is the name of Jesus. The man drove out the evil
spirit in the name of Jesus. Through faith in Jesus, he tapped into Jesus power and therefore was
able to drive out the demon. The name of Jesus is the way in which one welcomes a child and
receives one as a brother or sister in Christs ministry. As the disciples should receive a little child in
Jesus name, so they should receive this brother who casts out demons in Jesus name. The disciples
should be thinking of who is with them, serving the name of Jesus and not about who of them is the
greatest.
5. The word receive (or welcome in the NIV) has a technical meaning for welcoming messengers of
the Gospel. In both the commissioning of the Twelve (9:5) and of the seventy (10:8, 10) what are the
two possibilities Jesus prepares them for?
When one receives a child in Jesus name, who does one receive (9:48)?
In the Greek, the word receive is repeated four times and the word me is placed in the emphatic
position indicating that Jesus is the one being received. In 9:52-53, the people of Samaria do not
receive Jesus because he is making his way to Jerusalem. Acceptance or rejection of Jesus is a
major Lukan theme. The apostolic church will need to remember this teaching of Jesus as new
missions begin through the efforts of the least like Paul. Sometimes they will be received in Jesus
name and sometimes they will not.

Luke Study Guide 4 14-9 50 The Galilean Ministry

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A Study Of The Gospel According To Luke

(using the Concordia Commentary-Luke by Arthur A. Just Jr.)

The Galilean Ministry (4:14-9:50)

General Notes on 4:14-6:49 The Foundation is Laid

The Foundation is Laid

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

Lk 5:1-11; 23:49, 55; Acts 13:31:

Lk 6:20-49 (esp. 6:20a):

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

What type of healing took place in 24:31, 35, physical or spiritual?

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

10. What does Jesus predict will happen in 4:24?

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

Why do they call him these titles (4:34b; 4:41b)?

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

So Jesus frees those in bondage by rebuking that which binds them.

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

Where are they at?

What did Jesus see at the waters edge?

What did Jesus then do?

Why did Jesus do this?

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

But Jesus had not come to condemn Peter as a sinner.

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

What happened when Gods holiness was respected (2 Sam 6:10-12)?

3. What was Gods command concerning lepers (Lev 13:45-46)?

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

What does this event then do?

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

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A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

The people of this generation (Lk 7:31)

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

Who is mentioned in this introduction for the first time in Luke?

What did they want to do?

Why werent they able to do it?

A Study Of The Gospel According To Luke

The Galilean Ministry (4:14-9:50)