A Commentary on

THE GOSPEL OF LUKE

Fr Campion Murray ofm

The Gospel text used has been taken from: Kurt Aland, ed., Synopsis of the four Gospels. United Bible Societies, 1982, and this Synopsis uses the Revised Standard Bible.

1. Introduction: Special emphases in Luke's Gospel:

a. Passing of focus from Jerusalem of Jews to Rome of the Gentiles;

this is more evident in Acts where the story is largely about the mission of Paul to the Gentiles. In his Gospel Luke frames his story of Jesus with scenes from the Temple in Jerusalem - see 1:8 and 24:53, and the infancy narrative is framed also with temple scenes in 1:8 and 2:41.

b. There is a gentleness in Luke especially when dealing with women e.g. the healing of the son of the widow of Nain, the penitent woman at Jesus' feet, the weeping women on the way to the cross. At the same time only Luke has the parables of the Good Samaritan and the Prodigal Son.

c. Mary has a prominent role in the infancy narrative while in Matthew the emphasis is on Joseph.

2. Infancy narrative in 1:1-80

Given the detailed opening in 3:1 to the public ministry of Jesus it would seem that Luke added the infancy narrative after planning the rest of the Gospel. Luke's first intention in the infancy story is to draw a parallel between John the Baptist and Jesus. The closest parallel is seen the two annunciations in 1:8-25 and 1:26-38.

Conception of the Baptist 1:5-25

Luke begins with a self contained story of the conception of the Baptist and the structure and style of the story is similar to the following story of the conception of Jesus.In the introduction to the passage in 1:5-7 the time of Herod is stated as it is also in Matthew 2:1. Herod ruled from 37-4 B.C.E.

The detail in Luke of the Baptist coming from a priestly caste is in line with the place given to the holy people Simeon and Anna (Lk 2:21-38). Simeon and Anna frequented the Temple and in this way they were familiar with the priestly caste and with priestly preaching.

The parents of the Baptist as well as Simeon and Anna walked in all the commandments and ordinances of the Lord (1:6). Because they were blameless they recognized and greeted Jesus. This is in contrast to the attitudes of the Pharisees and Scribes.

That Elizabeth was barren evokes memories of famous people, namely,

Abraham and Sarah, the mother of Jacob, and Elkanah and Hannah, the mother of Samuel.

i. Annunciation of the Baptist 1:8-17 1:8-9

his division was on duty: The priests were divided into 24 divisions and each division served one week every half-year.

From among the priests on duty, one was chosen by lot to enter the Holy of Holies.

1:19 Gabriel: Gabriel appears in Dan 9:2-21 at the time of liturgical prayer.

There are many parallels between Daniel and this passage in Luke. In Dan 9:2, Daniel is said to be reading the prophecy of Jeremiah 25:12that the Temple would be restored after 70 years so as to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness.

Perhaps Luke is saying that Zechariah, Elizabeth, Simeon and Anna represent such a time. The background of the book of Daniel in the passage gives it an eschatological overtone, that is, the messianic time is approaching.

The message is set within an annunciation passage (1:11-20) that follows a set pattern evident in both the annunciation to Zechariah and to Mary:

1:15 no wine or strong drink:

These words are used in two famous annunciation narratives in the Old Testament, namely, the birth of Samson in Judges 13:4-5, and Samuel in 1 Samuel 1:9-15.

filled with the Holy spirit: because the Baptist is to be a prophet he is given the Spirit so that he can speak the word of God (see 3:1-2). 1:17 will go before him: him refers to God, not to Jesus, because him is a pronoun standing for the Lord in 1:15.

This verse depends on Mal 4:5-6 which says: I will send the prophet Elijah … He will turn the hearts of parents to their children, And the hearts of children to their parents ….

Luke has: John will turn the hearts of the fathers to the children and the disobedient to the wisdom of the just.

Raymond Brown suggests that we should read this verse as saying that the Jews rejected Jesus while large numbers of Gentiles accepted him (Acts 28:25-28). Thus, while the 'fathers' were disobedient, the unexpected 'children' of Abraham, the Gentiles were justified and found the wisdom of God (Lk 11:49).

The Baptist will produce a generation of children who possess the wisdom of the just, while those who think of the patriarchs as their fathers are disobedient and not justified in their wisdom.

ii. Zechariah's response and conclusion 1:18-23

In Dan 10:15, Daniel is struck speechless and this would seem to be the basis for the punishment on Zechariah whose words do not necessarily express disbelief. Luke wants to continue the allusion to Daniel. The conclusion in 1:21-23 brings us back to the setting of the Temple.

iii. Epilogue 1:24-25 This passage corresponds to 1:36.

Relationship between the Baptist and Jesus:

The Prologue of the Gospel of John identifies Jesus with the pre-existent Word (Jn 1:14).

Luke does this differently by starting with the virginal conception. So in John's Gospel the Baptist prepares the way for the incarnation (Jn 1:6-9) while in Luke he prepares the way for the virginal conception (Lk 1:35).

John is subordinate to Jesus in Luke because his birth from barren parents is less than the miracle of the virginal conception.

Also when the two pregnant mothers meet,

• Elizabeth praises Mary as the Mother of my Lord (1:43) and
• the Baptist jumps with joy in the womb (1:41).

3. The annunciation of the birth of Jesus 1:26-38

As shown above there is a clear parallel between the structure of the two annunciation narratives.

The most significant difference between the narratives is that there are no overtones of the prophecy of Daniel in the annunciation to Mary (temple setting, struck speechless etc.).

But there are other important differences e.g. the virginal conception, the description of the future accomplishments of the child (32-33. 35) and the words about Mary in 1:34 and 1:38.

a. The virginal conception 1:34

In 1:26 Luke says twice that Mary was a virgin. 'A conception by a virgin who had not known a man (1:34) would be something more startling in the biblical record than the oft-attested conception by a set of parents whose barrenness God had overcome. It would be consonant with a theology of a new creation wherein God's spirit, active in the first creation of life (Gen 1:2), was active again' (R. Brown, The Birth of the Messiah, pp. 298-299).

If Joseph had been in fact the natural father of Jesus, Luke could hardly have put all the emphasis in the annunciation narrative on Mary and left out Joseph.

b. Mary's question in 1:34

It has been a long standing Catholic tradition to understand this question as Mary stating that she intended to remain a virgin even sometimes it is said she had taken a vow of virginity. The first record of this is in Gregory of Nyssa in 386. c. Lk 1:34-35 fit the pattern of annunciation passages.

In verse 34 there is a question as to how the conception was to take place, and in verse 35 the Angel gives an explanation. The verses are not meant to tell how Mary felt or what she understood but they inform the reader that the child would be born by the power of the Spirit. This raises the question of how Luke presented Jesus especially in 1:32-35.

In Matthew 1:16 the genealogy represents Jesus as a Davidic Messiah and in 1:23 he is Emmanuel, God with us, while in 2:15 he is the Son of God. Luke has the same statements for in 1:32 he clearly identifies Jesus as a Davidic messiah, and in 1:35 he is the Son of God.

Luke 1:32 stands in contrast to Rom 1:3-4 which says: The gospel concerning his Son, who was descended from David according to the flesh, and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead….

By calling Jesus Son of God from the beginning of conception Luke is saying that Jesus was always the Son of God, it is not something acquired after the resurrection.

For Paul, the resurrection proved the divinity of Christ but Luke presents a Jesus who is God from the beginning.

Also in the genealogy in 3:23-38 Luke traces the genealogy from Jesus back to Adam.

Matthew on the other hand begins with Abraham and comes down to Jesus. Matthew's concern is to preach to a Jewish audience while Luke is preaching to a Gentile audience.

By going back to Adam, Luke involves all people in the story of Jesus.

d. Mary as handmaid 1:38

See no 135 on page 121 (page 18A) of Synopsis.

This passage, Luke 8:19-21, is a wonderful example of how Luke handles the traditions he has received. The way in which he writes this passage in 8:19-21 is the basis for Mary's words in 1:38.

Mary and the brothers are disciples because they hear and do the word of Jesus and this is precisely what Mary says in 1:38. 4.

The visitation 1:39-56

In 1:36-37 Luke explains that Mary knew of Elizabeth's pregnancy by a revelation as part of the message of the Angel and the message implies a directive to Mary to visit Elizabeth.

In 1:40 Mary responds with haste to this word from God as befits her words in 1:38.

When Mary arrives, Elizabeth is given a revelation, namely, to know that Mary is to be the Mother of the Messiah (Lord).

The expressions, the babe leaped, filled with the Holy Spirit, exclaiming with a loud cry, are expressions of joy at the coming of the messianic age.

Lk 1:45 is Elizabeth's canticle and this is followed by Mary's canticle. See No 190 for text of Luke 11:27-28 (page 19A). These verses have no parallel in the other gospels and they are the basis for what Elizabeth says in 1:42 and 1:45.

Compare the texts of Lk 11:27-28 with Lk 1:42 and 1:45.

Many authors think that Luke based the Magnificat on an early Christian hymn expressing the joy of the poor at the coming of the messianic age. But the Magnificat is clearly dependent on many passages of the OT as is clear from pages 358-360 of R. Brown (pages 15A-17A).

5. The birth of John the Baptist 1:57-80

Corresponding to the double annunciation stories, Luke has an account of the birth of the Baptist and then of Jesus in 2:1-7.

In fulfilment of the promise of the Angel 1:14 there is rejoicing at the birth of John. It was customary for the father to name the child but Zechariah is dumb. While the angel had told Zechariah (1:1) that the child was to be named John, the story as Luke tells it, presumes that Zechariah being dumb could not tell his wife of this.

So there is a miraculous element in Elizabeth knowing the name; this is highlighted in the context of the elderly parents having a child, in Zechariah being struck dumb and now being given back his speech.

So the question in 1:66 comes naturally: What will this child be?

Zechariah then proclaims a hymn that, like the Magnificat or Mary's hymn, is based on many OT passages. See pages 386-389 of Brown (pages 11A-14A):

6. The Birth of Jesus 2:1-7

Compare Lk 2:1-7 with Mt 1:18-25 and note the emphasis on Joseph in Mt 1:16, and in 1:19-22 and 1:24. 2:1-6 Census: There is no record of such a census.

2:4 Bethlehem: Bethlehem was a Davidic town and since Jesus is the Son of David and the Messiah he has to be born in a messianic city:

But you, O Bethlehem of Ephrathah ... from you shall come forth for me one who is to rule in Israel [Micah 5:2].

2:7 wrapped him in swaddling cloths: this should be translated as in NRSV: wrapped in strips (or bands) of cloth.

manger: can refer to a stall for animals or a trough for feeding animals. In our representation of the Christmas crib, as popularised by Francis of Assisi, we always add animals although animals are not mentioned in the NT.

However they fit well into the scene and can be seen as an echo of the lament in Isaiah 1:3, namely, The ox knows its owner, and the donkey its master's crib [manger]; but Israel does not know, my people do not understand.

Perhaps Luke had this text of Isaiah in mind as he prepared the story of the birth.

7. The annunciation to the Shepherds 2:8-14

Note the contrast between the story of the Magi in Matthew and the story of the shepherds in Luke. The shepherds were on watch at night in the fields with their animals. 2:9 shone: the phrases angel of the Lord, glory of the Lord, and the light that shone round them all indicate a divine appearance.

In 2:15 the shepherds say that it was the Lord who gave them the message. 2:11 Christ the Lord: The two words are simply Christ Lord without any articles. They do not occur like this anywhere else in the NT.

2:12 sign: it would seem that the sign is the fact of finding the child as described in 2:7.

2:13-14 Glory: In these verses Luke may again be using a passage from later in his gospel. If he is, then the song of the angels is in contrast to the song of the disciples before the Passion. The disciples sang of peace in heaven while the angels sang of peace on earth.

Compare Luke 19:37-38 with Luke 2:13-14: Luke 19:37 As he was now approaching the path down from the Mount of Olives, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the deeds of power that they had seen, 19:38 saying, "Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory in the highest heaven!

2:19 pondering: This is an echo of the wisdom literature of the OT. For example, Sirach 50:28 says: Happy are those who concern themselves with these things, and those who lay them to heart will become wise. 8. The circumcision and presentation

2:21-38 2:21 circumcised: The circumcision takes place eight days after the birth as laid down in Lev 12:3. 2:22 purification: The need to redeem a first born male is laid down in Ex 13:12-13. The purification of the mother is laid down in Leviticus, chapter 12. Neither of these has to be done in the temple but for Luke the Temple is important in his story of the destiny of Jesus.

2:25 Simeon: The destiny of Jesus is announced by Simon who has been waiting for the consolation of Israel, the messianic age. Simeon and Anna represent people who were exemplary models of OT piety.

9. The childhood of Jesus at Nazareth 2:39-40

In this conclusion to the Presentation story, Luke links Jesus with the Baptist again and prepares for the public ministry of Jesus. The link with the Baptist is clear when you compare 1:80 with 2:40: 1:80 And the child grew and became strong in spirit - the Baptist 2:40 And the child grew and became strong, filled with wisdom - Jesus The words in spirit are equivalent to filled with wisdom. The last section of 2:40, and the favour of God was upon him is close to 3:22, namely, the Father's approval of Jesus at the time of his baptism in the Jordan.

10. The boy Jesus in the Temple 2:41-52

It is noteworthy in these verses that Luke speaks of the parents of Jesus and in 2:48 Joseph is explicitly called the father of Jesus. These words are different from the earlier statements of Luke about the birth of Jesus. Perhaps then this passage has been adapted by Luke from some source.

But the purpose of the passage for Luke is that up till now people have spoken about Jesus: the angel, Simeon and Anna. Now Jesus speaks for himself and states an awareness of his mission as the Christ.

The important verse is 2:49 in which Jesus speaks of God as his Father. This is a statement of Christology and anticipates what the Father wills say at the baptism (3:22). The last part of 2:40 is a transition to the public ministry of Jesus. But his transition is interrupted by the story of Jesus in the Temple. This story illustrates how Jesus was filled with wisdom. So in 2:52 Luke provides another transition verse that is similar to 2:40.

11. Jesus' preaching at Nazareth 4:16-30

Luke adds in the quotation from Second Isaiah. The purpose of this is to show that Jesus' preaching is a fulfilment of Old Testament prophecy and so is a fitting beginning to the account of the public ministry. It also emphasises how Luke presents Jesus as being concerned for the poor and downtrodden as well as illustrating his awareness that the prophecy is fulfilled in him.

In 4:22 the preaching meets with approval and acceptance but then in 4:23-24 there is a sense that the preaching is rejected as will happen throughout the ministry.

The passage 4:25-27, that is only in Luke, reflects how Luke presents Jesus as interested in the Gentiles and hinting that the Gentiles could be more receptive to the Word of God than the Jews. The rejection is total in 4:28-30.

12. The Centurion at Capernaum 7:1-10

The emphasis in this story is on the faith of a Gentile.

For Luke who is concerned with Gentile converts it is an important story. The faith of the Centurion is praised first of all by the elders who come to Jesus to testify that he is worthy and has built a synagogue for them. Then the message sent by the centurion prompts Jesus to say: Not even in Israel have I found such faith. Note the play on the word worthy. The elders say that the Centurion is worthy while the Centurion himself says I am not worthy.

J. Fitzmyer (p. 650) points out that this story "may foreshadow Acts 10:34-35":

I truly understand that God show no partiality, but in every nation anyone who fears him and does what is right is acceptable to him. It certainly suits the Lucan concern for the mission to the Gentiles.

Jesus is again shown to use his power in behalf of an unfortunate human being, this time the servant of a non-Jewish resident in the area of his evangelization'.

13. Raising of the widow's son 7:11-17

This is the first of three stories of raising the dead. The second is the daughter of Jairus in 8:40-42.49-52, and the third is in Acts 9:36-43, the raising of Dorcas. In 7:11-17 there is a striking parallel to 1 Kings 17:17-24.

There are differences, for example, Elijah stretching out on the child three times, but there are clear parallels:

• the women are widows;
• an only son (1 Kings 1712);
• the restoring of life; giving the child to the mother;
• the recognition by people of the presence of a prophet: 1 Kings 17:17-24:

After this the son of the woman, the mistress of the house, became ill; his illness was so severe that there was no breath left in him.

She then said to Elijah, "What have you against me, O man of God? You have come to me to bring my sin to remembrance, and to cause the death of my son!"

But he said to her, "Give me your son." He took him from her bosom, carried him up into the upper chamber where he was lodging, and laid him on his own bed.

He cried out to the LORD, "O LORD my God, have you brought calamity even upon the widow with whom I am staying, by killing her son?" Then he stretched himself upon the child three times, and cried out to the LORD,

"O LORD my God, let this child's life come into him again."

The LORD listened to the voice of Elijah; the life of the child came into him again, and he revived. Elijah took the child, brought him down from the upper chamber into the house, and gave him to his mother;

then Elijah said, "See, your son is alive."

So the woman said to Elijah, "Now I know that you are a man of God, and that the word of the LORD in your mouth is truth."

In Luke 7:11-17 it is noteworthy that there is no mention of faith.

The reason for the miracle is simply Jesus' compassion for the mother.

Often in Luke Jesus is identified as a prophet as in 7:16; 9:8; 9:19; 13:33; 22:64.

14. The woman with the ointment 7:36-50

On the pages of parallel columns for this passage it is instructive to underline or identify what is common in each Gospel and what is in one Gospel only.

In this passage Luke has given the story his own particular slant. Only in Luke is:

• the house identified as the house of a Pharisee;
• the woman is a sinner;
• she wets the feet of Jesus with her tears;
• she kisses his feet;
• the doubt of the Pharisee that Jesus is a prophet
• the parable of the two debtors in which it is stated that forgiveness comes before love.

Note that there is a difficulty in reconciling 7:42-43 with 7:47. 7:47 seems to say that the woman's sins are forgiven because she has loved much but Jesus then says: but he who is forgiven little, loves little.

It could be that the woman's tears and affectionate wiping and anointing of Jesus' feet is already an expression of love and thanks for forgiveness already received. If this is so then she loved much because she had been forgiven much.

Fitzmyer, p. 687: comments: This scene is one of the great episodes in the Lucan Gospel, for it depicts Jesus not merely defending a sinful woman against the criticism of a Pharisee, but drives home in a special way the relationship between the forgiveness of sins and the place of human love and the giving of oneself in that whole process. No one can read this passage without perceiving the power of the literary picture painted by Luke.

15. The ministering women 8:1-3

In this passage two groups accompany Jesus as he moves about preaching. The groups are the twelve and the women. The passage presents a Jesus whose attitude to women differed notably from the contemporary place of women in Jewish society. In John 4:27 the disciples at the well in Samaria were astonished that he was speaking with a woman. Already in the Gospel we have seen how Jesus treats women especially in the story of the woman with the ointment in 7:36-50.

Three women are named but the text says that there were many others. Of the three women named one was a married woman and it is interesting to wonder whether or not others of them were married. This passage prepares the reader for the role women will play at the cross (23:49) and at the empty tomb (24:10). In Acts 1:1 Luke has the women with the disciples and Mary constantly devoting themselves to prayer.

16. The strange exorcist 9:49-50

The text in Luke is almost identical with the text in Mark 9:38-41 except that Luke omits most of Mark 9:39 and all of Mark 9:41. This would have been an important text in the early Church where there were many varieties of followers.

In Acts 18:24-26 we read:

Now there came to Ephesus a Jew named Apollos, a native of Alexandria. He was an eloquent man, well-versed in the scriptures. He had been instructed in the Way of the Lord; and he spoke with burning enthusiasm and taught accurately the things concerning Jesus, though he knew only the baptism of John.

He began to speak boldly in the synagogue;

but when Priscilla and Aquila heard him, they took him aside and explained the Way of God to him more accurately….

While Apollos was in Corinth, Paul passed through the interior regions and came to Ephesus, where he found some disciples. He said to them, "Did you receive the Holy Spirit when you became believers?"

They replied, "No, we have not even heard that there is a Holy Spirit." 19:3

Then he said, "Into what then were you baptized?" They answered, "Into John's baptism." Paul said, "John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus."

On hearing this, they were baptized in the name of the Lord Jesus. When Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied, altogether there were about twelve of them. (See also 1 Cor 1:11-13; 3:4-9).

It is obvious that Luke 9:50 and Mark 9:40 contain a lesson for our times when we live with many versions of Christianity and other religions.

However, this verse in Luke is found in a different form in 11:23 which states: Whoever is not with me is against me, and whoever does not gather with me scatters. This is exactly the same as Matthew 12:30 and the emphasis is quite different from Luke 9:50.

The wording of Luke 9:50 and the parallel words in Mark 9:40 have a striking echo in Phil 1:15-18 where we read:

Some proclaim Christ from envy and rivalry, but others from goodwill. These proclaim Christ out of love, knowing that I have been put here for the defence of the gospel; the others proclaim Christ out of selfish ambition, not sincerely but intending to increase my suffering in my imprisonment. What does it matter? Just this, that Christ is proclaimed in every way, whether out of false motives or true; and in that I rejoice.

17. The good Samaritan 10:29-37

This parable is one of the stories of mercy in Luke's Gospel. Mercy is a strong theme in Luke's portrayal of Jesus.

The mercy stories are:

• the two debtors 7:41-43
• the good Samaritan 10:29-37
• the barren fig tree 13:6-9
• the lost sheep 15:3-7
• the lost silver coin 15:8-10
• the prodigal son 15:11-32
• the Pharisee and the tax collector 18:9-14.

The parable of the good Samaritan in 10:29-37 has to be read in the context of the preceding verses that record the first question asked by the lawyer, namely, What shall I do to inherit eternal life?(10:25) but then the present parable is an answer to his second question in 10:29.

It is interesting in the parable how the meaning of the word neighbour changes. The lawyer wants to know: Who is my neighbour, while Our Lord's reply turns the question to: When am I a neighbour to another?

The action of the priest and the Levite is understandable in that they did not want to risk defilement by contact with a dead or seemingly dead person (leaving him half-dead). This is clear in Ezek 44:25-27.

The relation of Jews to Samaritans is clear in John 4:9: Jews do not share things in common with Samaritans.

Note the answer of the lawyer in 10:37 in which he does not say the Samaritan, but the one who showed mercy; by saying this he avoided using the word Samaritan.

The important question is not who is my neighbour but have I acted as a neighbour to others?

18. Mary and Martha 10:38-42

This story is not found in the other Synoptic Gospels. The parable of the good Samaritan is concerned with our attitude and actions towards others.

The present story takes up the importance of listening to the Word of God and doing it. This point has already been made in 8:15 and 21.

In 10:4-42 there is a contrast between many things and one thing. Possibly Martha was preparing many dishes for a meal - she was distracted with much serving. If the words many things carry this meaning, then the one thing would mean Our Lord is saying that one dish is enough for the meal.

While this may be true it is clear that the concern of Martha is contrasted to the role of Mary.

It is significant that the text says: Mary sat at the Lord's feet as a disciple. To hear and do the Word of God is the one thing necessary for us.

Note: this passage on Martha needs to be contrasted with how Martha is portrayed in John 11:1-44.

19. The prodigal son 15:11-32

Note how the parable of the prodigal son is preceded by the two parables of the lost sheep and the lost coin. The prodigal son is one of the main stories in Luke's Gospel on the theme of the forgiveness held out to the lost sinner.

It is necessary to read the parable in the context of the two preceding parables in which three points are made, namely, the loss of one object, the joy in finding it, and this joy on earth is like the joy of the Father in heaven when one sinner is saved.

For the parable of the prodigal son the following should be noted:

• the title in English is misleading for the opening verse says there was a man who had two sons, so the story concerns two, not just one son;
• in 15:21 the father is the central figure showing compassion, running to, embracing and kissing the returning his son;
• the killing of the calf and the feast are parallel to the joy on finding a lost sheep and coin;
• there is no mention of rejoicing in heaven but the reference to a feast echoes Isa 25:6-10; Luke 22:16 and 30; Luke 24:41;
• the words to the elder son are not so much a reprimand as a reminder that the Gospel is about redemption and forgiveness and so the real basis for joy is when what was lost is found;

In this context the text of Luke 5:31-32 is relevant: Those who are well have no need of a physician, but those who are sick;

I have come to call not the righteous but sinners to repentance.

T.W. Manson, Sayings of Jesus, 1949, p. 27 says:

'Jesus in this parable lays down the fundamental principle of God's relation to sinful men:that God loves the sinner while he is still a sinner, before he repents; and that somehow it is this Divine love that makes the sinner's repentance possible'.

20. The Pharisee and the publican 18:9-14

The virtues and good actions listed by the Pharisee were genuine and done in observance of the law. His fault is to compare himself with the publican whereas in prayer one must look towards God.

Consistently in the Bible when a person experiences God there is an expression of unworthiness, for example, in Isaiah, chapter 6. The Pharisee does address God but his mind seems to be fixed more on the publican than on God.

Ronald Knox is reported as saying most aptly that, when we read this parable, we must be careful not to say, I thank God that I am not like this Pharisee!

The Passion Narrative

In general Luke follows the story of the passion as it is presented in Mark, but there are exceptions.

Luke omits four episodes found in Mark:

• the anointing in Bethany (Mark 14:3-6, because of Luke 7:36-50);
• prediction of the desertion by the disciples (Mark 14:27-28, in Luke they do not run away);
• the naked young man (Mark 14:5-52);
• the mocking by the soldiers (Mark 15:16-20).

However, Luke adds:

• Luke 22:21-23, 24-30, 31-34 and 22:35-38 to the Last Supper;
• Jesus being sent to Herod in 23:6-12;
• Pilate's judgment in 23:3-16.

The addition in Luke 22:23 is particularly important for reading the text of Luke. By having the disciples discuss among themselves who will betray the Lord, Luke has a passage similar to Matthew 26:25.

The reader is forced to ask him or herself the same question: Am I responsible for the death of the Lord? Luke 22:23 says: Then they began to ask one another, which one of them it could be who would do this.

Also the addition in Luke 22:31-34 is found only in Luke and it highlights the role of Satan in the passion and death of the Lord. For Luke, Christ's death is a victory over evil and over Satan.

Luke 22:31-34 says:

Simon, Simon, listen! Satan has demanded to sift all of you like wheat, but I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers. And he said to him, Lord, I am ready to go with you to prison and to death! Jesus said, I tell you, Peter, the cock will not crow this day, until you have denied three times that you know me.

The addition in Luke 22:37:

For I tell you, this scripture must be fulfilled in me, and he was counted among the lawless; and indeed what is written about me is being fulfilled, fits in with the rest of Luke's Gospel.

J. Fitzmyer comments on page 1367:

'This (22:37) caps all the special Lucan emphasis on Jesus' mercy, forgiveness, healing power, prayer, and compassion. The Lucan Jesus faces death, moreover, not deserted, lonely, and isolated, as in Mark, but attended by lamenting daughters of Jerusalem (23:28), women who had come with him from Galilee and all his acquaintances (23:49).

Indeed the fullest expression of his compassion is made to the penitent criminal as he hangs dying:

Today you will be with me in Paradise (23:43)' (p. 1367).

21. Gethsemane 22:39-46 22:39

Mount of Olives: The name Gethsemane as used in Matthew and Mark is a Hebrew name so Luke uses a more general title for the sake of his Gentile audience.

22:40 Note the difference between the words Pray as opposed to Sit here.

Note also that Luke omits the details of the agony of the Lord and while he retains the prayer to the Father in 22:42 it is less distressed than in Matthew and Mark.

Luke then has a short account of the agony compared to Matthew and Mark.

22:42 Luke omits the Hebrew form of Father, Abba.

22:46 Note how the last part of 22:46 echoes 22:40.

22:40b is the beginning of a section while 22:46 is its conclusion.

See footnote to no. 330; some manuscripts add 22:43-44 and these change the presentation considerably.

22. Jesus arrested 22:47-53 22:48

A kiss should be a mark of affection, love and respect but it has become a sign of betrayal.

22:51 No more of this: That Jesus shows compassion at this moment, even performing a miracle of healing for his enemy, fits with Luke's Gospel of forgiveness. The passion is to be a work of forgiveness and salvation.

22:53 your hour: The death of Our Lord is truly a work of darkness and at his death in 23:44 darkness will cover the whole earth. This verse referring to the hour of the powers of darkness gives a theological interpretation to the passion. The arrest and consequent death of Jesus is the Father's plan for the salvation of the human race.

23. Peter's denial 22:56-62

In general Luke omits the more severe words spoken by Peter, e.g. he began to invoke a curse on himself and swear (Mark 14:71).

On the other hand in Luke 22:61a the words can be read as an expression of compassion:

The Lord turned and looked at Peter. The human tendency after being betrayed or denied would be to look away so it is reasonable to read the text as the Lord looking at Peter with compassion.

24. Jesus before Herod 23:6-12

There has been much argument about how the story of Pilate sending Jesus to Herod could be true when it is ignored by the other evangelists.

Did Luke make up the story? We do not know how Luke got the story but since he put it in his Gospel we accept it as part of the passion narrative. On the other hand, while we do not know from where Luke got the story we can see why Luke would use it.

Even as Jesus is being judged he remains silent and so shows that he is not subject to the court of Herod. But by his suffering and the mockery of the soldiers of Herod he reconciles two enemies, Pilate and Herod.

The mission of Our Lord to bring peace and forgiveness goes on in this episode.

26. Behold the Man, and Jesus mocked by the soldiers

These are two stories found in Mark, Mathew and John but are omitted completely by Luke. In the story of Jesus before Herod, Herod's soldiers treat Our Lord with contempt, mock him, and dress him up in gorgeous apparel (Luke 23:11).

There is no scourging no crowning with thorns nor the story in John of Pilate bringing Our Lord out and saying: Behold the Man!

Given Luke's aim to show Our Lord's interest in the Gentiles, we can see a reason for these omissions. Herod's soldiers were Jewish and so to have them mock Jesus did not militate against a story acceptable to a Gentile audience. But the Roman soldiers were Gentiles and Luke did not want to represent Gentiles as scourging Jesus. Luke does not deny that Jesus was scourged; he does not use the story.

27. The road to Golgotha 23:26-32

23:26 to carry it behind Jesus: to walk behind Jesus is to follow Jesus;

in Luke 9:23 Jesus said:

If any want to become my followers, let them deny themselves and take up their cross daily and follow me.

Simon of Cyrene becomes the image of a disciple.

23:27 In 19:37 the whole multitude of the disciples greeted Jesus as he came down from the Mount of Olives. Now they greet him as he walks to Calvary and with them are the women, the daughters of Jerusalem, whom Jesus addresses.

Jesus says to the women that darkness has come down on him but they are to weep not for him but for themselves because of what is to happen in Jerusalem. The fate of Jerusalem will be so bad that the blessing of God in Genesis, the gift of fertility, will be turned around so that the childless will be blessed and be more fortunate than the fertile.

23:31 The proverb is not easy to understand but one way of reading it is to read the green wood as the death of Jesus.

His death was not something one could foresee, it was difficult to enkindle just as green wood does not light easily.

But the fate of Jerusalem will be like dry wood that will enkindle easily.

The reference to the two criminals fulfils the words in 22:37: He was counted among the lawless.

28 The crucifixion 23:33-34

Luke omits the Aramaic name, Golgotha, as this would mean little to a Gentile audience. He says the two others were criminals whereas John describes them simply as two others.

The most characteristic Lucan expression is in 23:34 but note that this verse is not certain. It is an ancient text but it cannot be proved that it was part of Luke's text. If it is part of the Gospel of Luke then it powerfully expresses the mission of Jesus.

Jesus came to bring forgiveness and mercy and even as he is dying he forgives all who put him to death.

In 23:33 Luke continues to name the two others as criminals as he had done in 23:32.

29. Jesus derided on the cross 23:35-38

A significant difference between Luke on the one hand, and both Matthew and Mark on the other, is that Luke distinguishes between the people who stood by, watching, but the rulers scoffed at him. Mathew and Mark do not make this distinction but say that everyone who passed by derided him. Perhaps Luke did this to limit blame as much as possible.

While the people stand by, Jesus is derided by the rulers (23:35), the soldiers (23:36) and then by one of the criminals (23:39). It is significant that all of these use the verb to save: save yourself!

V. Taylor (Passion Narrative, 96) comments: The threefold taunt forms the nucleus of the extended Lucan crucifixion scene. All three of them make use of the verb to save. The first and second taunts have counterparts in Mark 15:30-31; but the added Lucan taunt (v. 39), making a threesome, highlights the salvific significance of Jesus' crucifixion in the Lucan Gospel: He is crucified precisely as saviour, a major theme in Lucan theology.

The words:

This is the King of the Jews,

in its various forms in the four Gospels, is the only thing we have about Jesus that we know was written during his lifetime.

30. The two thieves 23:39-43

The words by the 'good thief' affirm Jesus' innocence and they are reported only in Luke. Since Luke is so much concerned to show the Lord as merciful and compassionate, this story is a climax to the Gospel. The thief addresses Jesus by his proper name and asks to be remembered by Jesus. The reply of Jesus far exceeds the request and for us it shows the future of Christian life. If we follow Jesus we too will move from the cross to Paradise.

The important word in the passage is the verb remember. The word to remember is used in Isaiah 43:25 as follows:

I, I am He who blots out your transgressions for my own sake, and I will not remember your sins.

In this text the word remember is used by God and means: I will not remember your sins present before me, they will not be present to me.

It is used by Moses in Ex 13:3: Remember this day on which you came out of Egypt, out of the house of slavery, because the LORD brought you out from there by strength of hand; no leavened bread shall be eaten.

Moses is using the word with exactly the same meaning as when we say after the words of consecration: Calling to mind, remembering, the passion death and resurrection of the Lord.

We believe that in the Eucharist we celebrate the sacrifice that the Lord offered on Calvary; in the liturgy we are made present in the sign, sacrament, of the mystery of Calvary and we take part in it. We remember it as something present.

The thief is asking the Lord to remember him, that is, to make him present to the Lord after death. In this scene then Luke portrays the whole reason for Calvary.

What Luke teaches so well in story form, John expresses in his Gospel in the form of a prayer or discourse.

John 17:24 says: Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world.

As Simeon said in Luke 2:29-32:

Master, now you are dismissing your servant in peace, according to your word; for my eyes have seen your salvation, which you have prepared in the presence of all peoples, a light for revelation to the Gentiles and for glory to your people Israel.

31. The death of Jesus 23:44-48

Luke has some features in this episode that are not in the other Gospels:

• He not only refers to darkness but adds that the sun's light failed;an echo of this can be seen in the book of Revelation 21:22-24 in the description of the new and heavenly Jerusalem:

I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb. The nations will walk by its light, and the kings of the earth will bring their glory into it.

• The curtain of the temple is torn. The veil in the temple separated the Holy of Holies, where God resided, from the people. As Jesus dies the way to God is opened up for all people and there is no longer a veil separating us from God.
• Luke adds the words of Our Lord addressed to the Father in 23:46. The words of Our Lord here are based on Ps 31:5:

  Into your hands I commit my spirit.

• Luke has said in 9:44 that he would be betrayed into human hands and now that the suffering is coming to an end, the Lord gives himself into the hands of his Father (see also 18:32; 20:19; 22:53; and 24:7).
• Finally, while Luke said that the people stood and watched, after the death of Jesus Luke says that they returned home, beating their breasts.

32. The women at the tomb 23:56-24:10

In 23:55-56 Luke mentions that the women who had followed Jesus in Galilee were present on Calvary. They prepared spices and ointments to anoint his body but had to wait for the Sabbath to end before they could do this.

Details found only in Luke are:

• In 24:1 in Luke the subject they refers back to the preceding verses, namely, 23:55-56 and so it includes the women who had come with him from Galilee. In Matthew, Mark and John the number of women is much restricted and in John only Mary Magdalen is mentioned;
• only in Luke is it said that the women did not find the body (24:3);
• that the women were perplexed over this (24:4);
• two men appear to them while in Matthew it is an Angel of the Lord and in Mark a young man;
• the women react with fear and bow their faces to the ground (24:4);
• the question asked in Luke by the young men is quite different (24:5);
• the last part of 24:6 and 24:7 are the only references in any of the Gospels in the resurrection narratives of the predictions about the resurrection;

Luke 24:8 has the verb to remember and so it is possible that the women believed whereas when they report to the eleven and the rest they are not believed.

The verb remember in 24:8 could mean that the women realize the Lord was with them without their knowing how;

33. Jesus Appears to the women 24:10-11

Note how in 24:10 Luke includes many women whereas in Matthew two women are mentioned (Matt 28:8) and in Mark and John there is only one woman, namely, Mary Magdalene.

There is a contrast between the women who followed the Lord from Galilee and who believed in him while in Jerusalem there is disbelief. This fits the overall pattern in Luke of the faith of the Gentiles.

33. Jesus appears to two on the way to Emmaus 24:13-35

Luke puts this episode, especially the instruction section, into a journey on foot. Surely this relates to the journey of Our Lord from Galilee to Jerusalem in his ministry and the call to his followers to follow him (9:23).

The reference of a journey is made clear in 24:32 and 24:35 with the words on the road. 35. Jesus appears to two on the road to Emmaus 24:13-35 In this discourse with the two disciples there is:

• an emphasis on the death of Jesus being a fulfilment of all that was written in the law and the prophets.
• The Gospel ends where it began, namely, in the temple in Jerusalem. It started with the vision to Zechariah and ends with the disciples in the temple blessing God. The temple has been a strong theme throughout Luke.
• In 24:16 the fact that they did not recognize Jesus can correspond to the words in Mark, namely, in another form - the form of a body already in glory.
• But in the context of the story it can mean they could only recognize the Lord after they had been instructed and they recognized him with eyes of faith in the breaking of bread.
• Luke 24:27 presents a challenge to us to find the Lord in all the prophecies and institutions of the Old Testament.
• In Luke 24:30 there is a clear reference to the Eucharist and the Last supper. From now both the disciples and us will in faith recognize the Lord in the breaking of bread in the Eucharist.

36. The ending of Luke 24:44-53

On page 335 of the Gospel texts (nos 364 and 365), the text of Matthew could be parallel with the texts of Mark and Luke, but for convenience, because of the size of the texts, the authors have put it at the top of the page.

There are some significant differences in Luke:

• Matthew 28:16 places the commissioning of the Apostles in Galilee while Luke has it in Jerusalem;
• Luke 24:44-46 is not in the other Gospels. It echoes the story of the Lord instructing the two disciples on the road to Emmaus. This is simpler and more concrete than Mark who says to preach the Gospel and Matthew who says they are to teach all that Jesus has commanded them;
• Luke 24:47 now identifies what Our Lord had taught them as repentance and forgiveness of sins and these are to be preached to all nations beginning from Jerusalem. Repentance and forgiveness sum up the Lord's preaching as presented in Luke.

© 2004 Fr Campion Murray