In Luke’ narrative there is no account of the Resurrection; there in only the empty tomb – which is not the source of faith for people in Luke’s rendering of the gospel. Rather, in Luke’s gospel it is the empty tomb and the encounter with the person of the Risen Jesus. The empty tomb is what Jesus had said would happen “on the third day.” The event of its discovery points back to Jesus’ word. A word mostly fully realized later in the ‘breaking of the bread.”
Luke 24:13 Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus,14 and they were conversing about all the things that had occurred.15 And it happened that while they were conversing and debating, Jesus himself drew near and walked with them,16 but their eyes were prevented from recognizing him.17 He asked them, “What are you discussing as you walk along?” They stopped, looking downcast.18 One of them, named Cleopas, said to him in reply, “Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?”19 And he replied to them, “What sort of things?” They said to him, “The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people,20 how our chief priests and rulers both handed him over to a sentence of death and crucified him.21 But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place. Continue reading
The centurion who witnessed what had happened glorified God and said, “This man was innocent beyond doubt.” 48 When all the people who had gathered for this spectacle saw what had happened, they returned home beating their breasts; 49 but all his acquaintances stood at a distance, including the women who had followed him from Galilee and saw these events. 50 Now there was a virtuous and righteous man named Joseph who, though he was a member of the council, 51 had not consented to their plan of action. He came from the Jewish town of Arimathea and was awaiting the kingdom of God. 52 He went to Pilate and asked for the body of Jesus. 53 After he had taken the body down, he wrapped it in a linen cloth and laid him in a rock-hewn tomb in which no one had yet been buried. 54 It was the day of preparation, and the sabbath was about to begin. 55 The women who had come from Galilee with him followed behind, and when they had seen the tomb and the way in which his body was laid in it, 56 they returned and prepared spices and perfumed oils. Then they rested on the sabbath according to the commandment. (Luke 23:47-56) Continue reading
It is a sometimes very difficult pastoral situation, when a person has been truly wronged by the events that have unfolded with in a marriage, and I know that ultimately – in one form or another – I will let the person know that there are no innocent parties. Indeed some are infinitely more innocent, but in the end there is rarely complete innocence.
Indeed we stand rightly condemned. But this gospel reveals that in the simple act of trust, there is salvation, beyond merit or worth, beyond categories of innocence or guilt. There are no scales. There is only the promise that our Savior remembers those who trust. We stand before complete innocence. Continue reading
Alan Culpepper commented that reading the arrest and trials of Jesus is, for him, like watching film footage of John Kennedy’s motorcade winding through Dallas in 1963 or the 1986 launch of the Challenger space shuttle. We know what is coming, we know we have no power to undo them, but are compelled to watch because we honor the loss of great people doing what was theirs to do.
At a more intimate level we know that the encounter of Jesus and Pilate is a scene wherein both face the test of their convictions. Pilate knows and announces the verdict – innocence, but in the face of an unruly crowd does not have the conviction to persevere. Neither Herod nor Barabbas provide an avenue to resolved the crisis when the leaders of Jewish Jerusalem are ever at work to animate the crowd to bend Pilate’s to their will. Continue reading
The arrest of Jesus leads into three successive and connected scenes: Peter’s denial (vv. 54-62), the mocking of Jesus (vv. 63-65), and the trial before the religious authorities (vv. 66-71). What is interesting is that in the midst of the Passion narrative of Jesus, there is the scene in all four gospels that concentrate on Peter and his response. Luke’s account is unique in the following respects: sequence – in that the denials occur in the courtyard before the mocking and interrogation; structure – Luke does not connect the denial as a caused by the trial; and detail – such as the servant girl sitting at the fireside where there is light to clearly recognize Peter – and most vividly, it is Luke that reports Jesus looked Peter “dead in the eye,” bringing the full gravitas of the denials to Peter. Continue reading
Of course we all know that after the meal with his disciples that Jesus went to the Garden of Gethsemane. Actually, no gospel says that. Matthew and Mark wrote that he went to a garden. John says he went to Gethsemane. Fuse them all together and you get the “Garden of Gethsemane.” What does Luke say? Luke only calls it “the place.” There is no garden specifically mentioned nor is Gethsemane. Is it important? Well, it is a reminder to be attentive to the text before you and not meld the familiar stories and scenes from other sacred writers. Each sacred writer has something distinctive that can be missed if one fuses all the details from other accounts. Continue reading
Jesus was baptized by John the Baptist in the Jordan river and then “Jesus was led up by the Spirit into the wilderness to be tempted by the devil” (Matthew 4:1). Both the Gospels of Mark and Luke have a similar narrative, placing Jesus at the Jordan River immediately before his temptation in the wilderness. While Christian tradition often describes Jesus’ temptation as occurring in a “desert,” the Greek word eremos primarily means a location that is isolated, uninhabited and unfit for pasture. Continue reading
13 Since the Passover of the Jews was near, Jesus went up to Jerusalem. 14 He found in the temple area those who sold oxen, sheep, and doves, as well as the money-changers seated there. 15 He made a whip out of cords and drove them all out of the temple area, with the sheep and oxen, and spilled the coins of the money-changers and overturned their tables, 16 and to those who sold doves he said, “Take these out of here, and stop making my Father’s house a marketplace.” 17 His disciples recalled the words of scripture, “Zeal for your house will consume me.” 18 At this the Jews answered and said to him, “What sign can you show us for doing this?” 19 Jesus answered and said to them, “Destroy this temple and in three days I will raise it up.” 20 The Jews said, “This temple has been under construction for forty-six years, and you will raise it up in three days?” 21 But he was speaking about the temple of his body. 22 Therefore, when he was raised from the dead, his disciples remembered that he had said this, and they came to believe the scripture and the word Jesus had spoken. 23 While he was in Jerusalem for the feast of Passover, many began to believe in his name when they saw the signs he was doing. 24 But Jesus would not trust himself to them because he knew them all, 25 and did not need anyone to testify about human nature. He himself understood it well. Continue reading
Similar, yet… In many respects our gospel (Luke 1:26-38) is similar to the annunciation of the birth of John. The angel Gabriel appears to announce the birth of the child, and the annunciation follows the pattern of birth annunciations in the OT: The angel says, “Do not be afraid,” calls the recipient of the vision by name, assures him or her of God’s favor, announces the birth of the child, discloses the name of the child to be born, and reveals the future role of the child in language drawn from the Scriptures. After their respective announcements, Zechariah and Mary each ask a question, a sign is given, and the scene closes with a departure. The similarity of structure and content between the two scenes invites the reader to consider the differences between them all the more closely. For example, the first announcement came as an answer to fervent prayer; the second was completely unanticipated. John would be born to parents past the age of child bearing, but the miracle of Jesus’ birth would be even greater. Jesus would be born to a virgin. The announcement of Jesus’ future role also shows that at every point Jesus would be even greater than his forerunner. Watch how these nuances are developed in the course of the details of this scene. Note this narrative comparison also punctuates the beginning of Mark’s gospel which has no infancy narrative: John the Baptist is not the Christ, not Elijah, not the prophet to come, and not worthy to loosen the strap of the sandal of the one who is to come. Continue reading
Luke 1:26-38 26 In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth, 27 to a virgin betrothed to a man named Joseph, of the house of David, and the virgin’s name was Mary. 28 And coming to her, he said, “Hail, favored one! The Lord is with you.” 29 But she was greatly troubled at what was said and pondered what sort of greeting this might be. 30 Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. 31 Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. 32 He will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father, 33 and he will rule over the house of Jacob forever, and of his kingdom there will be no end.” Continue reading