Aeneas and Dorcas – Read Acts 9:32-43
With the sailing of Saul from Caesarea home to Tarsus, Luke shifts his story back to Peter who is now traveling and preaching in the countryside around Jerusalem. In Lydda Peter encounters Aeneas, a paralytic who has been bedridden for 8 years. Peter heals the man in the name of Jesus Christ, and Aeneas is able to immediately walk again. As a result “all those who lived in Lydda and Sharon … turned to the Lord.”
In nearby Joppa there was a believer named Tabitha (also known as Dorcas) who suddenly took sick and died. Her friends immediately send for Peter, knowing that he was close by and hoping that he could help. The wake for Tabitha had already commenced in the upper room of her home by the time Peter arrives. He dismisses all from the room and begins to pray” “Tabitha, get up.” And she does! Peter leads her downstairs and as a result “many people believed in the Lord.”
Cornelius Calls for Peter – Read Acts 10
While Peter is staying in Joppa after raising Tabitha, a man named Cornelius in nearby Caesarea is visited by an angel. Cornelius is a centurion in the Roman army and was “God-fearing” - a gentile who believes in God. The angel commands Cornelius to send for Peter and Cornelius complies, sending three servants to Joppa. The following day in Joppa, while Peter is waiting for dinner, he falls into a deep trance. A vision appears and Peter sees “something like a large sheet” being lowered from heaven containing all sorts of birds, reptiles and other creatures. A voice calls out to Peter to “Get up … kill and eat.” Peter is repulsed as it would violate Jewish dietary laws, and he refuses. The vision occurs twice more leaving Peter confused and wondering. At just this moment, the servants of Cornelius arrive and finding Peter, explain the purpose of their visit.
The next day Peter, the servants from Cornelius and some local believers start back to Caesarea. On arriving at the house of Cornelius Peter explains that it is normally against Jewish law for him to associate with gentiles but that he has recently had a vision from God showing that “I should not call any man impure or unclean.” Cornelius describes his visit from the angel and Peter concludes: “I now realize how true it is that God shows no favoritism, but accepts men from every nation…”
As Peter is explaining to everyone about the crucifixion and resurrection of Jesus “the Holy Spirit came upon all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles.” Some of them were even speaking in tongues. (Acts 10:44-46) As a result, Peter is convinced that gentiles should be baptized and that they could become believers, no different from Jews. So Peter orders all “be baptized in the name of Jesus Christ.”
Peter Explains His Actions – Read Acts 11:1-18
Peter’s actions at Cornelius’ house, however, have consequences. When Peter arrives back in Jerusalem he is criticized by some of the circumcised believers for associating with gentiles and baptizing them. Peter relates his vision and the events in Caesarea. At the end of this explanation Peter’s critics “.. had no further objections and praised God, saying, ‘So then, God has granted even the Gentiles repentance unto life.’” (Acts 11:18).
The Church at Antioch – Read Acts 11:19-30
Luke again shifts his narrative outside of Jerusalem. The persecution of the church in Jerusalem that had resulted in the stoning of Stephen caused the believers to scatter about the countryside and some made their way up to Antioch, a city in what is now Syria. Antioch was culturally different from Jerusalem and Palestine, being more Greek and cosmopolitan. Antioch stood on important east-west trade routes and had a considerable Jewish population. So it is natural that the early believers, seeking a new home after being persecuted in Jerusalem, would gravitate towards Antioch.
Luke reports that the believers first preached to the Jews in Antioch, but it was not long before they began “to speak to the Greeks also, telling them about the good news of the Lord Jesus.” Many Greeks were subsequently converted and “a great number of people believed and turned to the Lord.” Again, the conversion of non-Jews has consequences and the apostles, still in Jerusalem, send Barnabas to Antioch to investigate. Luke is careful to give Barnabas high praise, as a “good man, full of the Holy Spirit and faith.” Barnabas finds the actions of the Christians (as they are called in Antioch, for the first time ever) to be correct and he encourages them.
Barnabas also searches out Saul in nearby Tarsus who had been absent from the scene for several years. Barnabas and Saul work together in Antioch for an entire year and this now becomes a focal point of Christian activity. Christianity is thus firmly established outside of Jerusalem and in one of the Empire’s great cities of trade and commerce. This would bring natural opportunities for travel and for preaching to many different people from all over the Roman world.
Peter Escapes from Prison – Read Acts 12:1-25
Luke changes the scene again in chapter 12, this time back to the apostles in Jerusalem. The persecution of the church is intensifying, and the leadership is now targeted by King Herod. Herod is trying to consolidate his political alliances with Jewish leaders and so has James, the brother of John executed. This is the James who once asked Jesus for a place at His right hand – something Jesus cautioned against (see Mark 10:35-40).
The death of James pleases the Jews and so Herod seizes Peter, intending to bring him to public trial after the Passover feast. Peter is placed under close guard – he is chained to two soldiers inside a cell in the prison overnight. But an angel appears and frees Peter who returns to a house where the other believers are praying for him. (This house is the home of Mary, the mother of Mark the evangelist. This is the first time Mark is mentioned by name in Acts.) When Peter knocks at the door the others at first refuse to believe that he has escaped from such a secure jail. Luke reports that Peter leaves town, for obvious reasons, and Herod has the unfortunate guards executed. Luke also reports, in characteristically grim fashion, that Herod - a bad guy - was struck down by an angel of the Lord (Acts 12:23) and “eaten by worms.” More happily the “word of God continued to increase and spread.”
Links of Interest
Here are detailed commentaries on Acts
Chapter 9: http://www.ccel.org/ccel/mcgarvey/acts.ch9.html
Chapter 10: http://www.ccel.org/ccel/mcgarvey/acts.ch10.html
Chapter 11: http://www.ccel.org/ccel/mcgarvey/acts.ch11.html
Chapter 12: http://www.ccel.org/ccel/mcgarvey/acts.ch12.html
Antioch, as it appears today: http://www.ourfatherlutheran.net/biblehomelands/paul%27s%201st/paul%202-antioch/paul2antioch.htm
Study/Discussion Questions
1. Why does Peter resist the animals in his vision?
2. What is the significance of Cornelius’ profession and his social position?
3. What is the significance of the coming of the Holy Spirit to everyone meeting in the house of Cornelius to Luke’s audience?
4. Why would the believers in Jerusalem object to the baptizing of gentiles in Caesarea?
5. Do you think that the issue of Jew vs Gentile Christian has been settled by Peter’s explanation?
6. When describing some conversions, Luke generalizes, using phrases such as “thousands were converted that day..” (Acts 2:40-47, Acts 4:4, Acts 6:7 for example). But elsewhere Luke often gives us great detail on individual conversions or conversions in small groups (Acts 8:34-38, Acts 10:44-47, for example). Why do you think this is so?
7. Why does Luke describe the activities of the believers in Antioch in such detail?
8. What did Herod intend to do to Peter? What was the result for the church in Jerusalem?
Friday, March 28, 2008
Saturday, March 22, 2008
Acts Chapters 6 through 9:31
The Choosing of the Seven – Read Acts 6:1-7
In Acts 6 Luke describes one of the first difficulties experienced by the early church. As the believers grew in number and shared their possessions in common, some of the Grecian Jews felt that they were not being fairly treated in the distribution. Grecian Jews were culturally Greek by language and education, as distinguished from Hebraic Jews who were native to Palestine. The twelve disciples did not want to get caught up in the details of a cross-cultural controversy and so it was decided that seven of the Greeks would be chosen to represent the interests of the Grecian Jews. This is important in Luke's story because Stephen – the first Christian martyr - was one of the seven leaders chosen and Luke is writing for an audience that is culturally Greek.
The Martyrdom of Stephen - Read Acts 6:8 to 8:3
In addition to being selected as one of the leaders of the early church, Stephen was also highly visible in Jerusalem preaching the Word. This soon resulted in the opposition of conservative Jews who began to debate Stephen. When this fails because of Stephen’s wisdom and the Spirit, they begin to circulate false charges against him. Luke is clearly highlighting the superiority of Greek culture and the power of the Holy Spirit when engaging the opposition.
Because of his visibility and the charges of blasphemy made against him, Stephen is hauled up before the Sanhedrin just as Peter and John had been. Stephen is charged with speaking against the temple and the Law of Moses and when the priest asks if the charges are true, Stephen replies with a long speech on Hebrew history, beginning with Abraham and ending with Jesus. The entire speech is recorded in Luke and it fills up most of chapter 7 in Acts.
At the conclusion of the speech the priests are furious. It is just at this moment that Stephen sees “Jesus standing at the right hand of God” – another post-resurrection appearance recorded by Luke. Stephen is dragged out of the city and stoned to death. Stephen is killed and Luke records – with a certain amount of literary drama – that “the witnesses laid their clothes at the feet of a young man named Saul. And Saul was there, giving approval to his death.”
Saul is a Pharisee in training from Asia Minor who is pursuing a study of the Law in Jerusalem. The believer’s idea that the Law somehow no longer applies is a great heresy for Saul and he begins to persecute the church after the stoning of Stephen. Luke states in Acts 8:1 that “all except the apostles” were scattered out of Jerusalem to the surrounding countryside.
Early Conversions – Read Acts 8:4-40
The scattering of the early church did not stop their efforts at conversions. The early church requires no qualification to become a follower of Christ. Luke reports that Phillip traveled to Samaria and makes many converts there, including a sorcerer who is baptized. Peter and John are sent for and join Phillip in Samaria. Peter and John placed hands on the converts and the Holy Spirit came upon them The sorcerer sees there is real power in the Holy Spirit and offers to pay Peter money for it. Peter makes a suitably caustic reply, but softens it at the end. Peter and John then return to Jerusalem “preaching the gospel in many Samaritan villages” (Acts 8:25).
Phillip, however, continues his travels after receiving direction from an angel to go south. Here he encounters an Ethiopian official who was returning home after a visit to Jerusalem. The Ethiopian is reading from Isaiah and Phillip explains how Isaiah 53:7-9 serve as a prophesy about Jesus. Convinced, the Ethiopian is baptized on the spot. Phillip continues traveling and preaching until he reaches Caesarea.
The Conversion of Saul – Read Acts 9:1-31
Luke now shifts his story back to Jerusalem and reports that the persecution of the church by Saul was in full force. As many in the early church had left town, Saul was determined to pursue them and he applies for letters of authorization from the synagogues in Damascus that will allow him to continue to hunt down the believers there. His plan was to root out the Christians in Damascus and bring them back as captives to Jerusalem for punishment.
As Saul was approaching Damascus, however, everything changes. A bright light from heaven surrounds Saul and a voice says to him: “Saul, Saul, why do you persecute me?” The voice identifies itself as Jesus and Saul is told to go into the city where he will be told what to do. Saul was blinded by the incident and for the first three days in Damascus did not eat or drink. Also in Damascus is a believer named Ananias who receives instructions from the Lord to seek out Saul of Tarsus. Ananias obeys and upon finding Saul he lays hands on him curing his blindness. Saul is baptized immediately as a believer.
Saul stays in Damascus and preaches in the synagogues that Jesus is the Son of God. This amazes and confuses the local believers and they are naturally reluctant to accept Saul. Saul continued to preach for “many days” and was effective enough to attract the unwanted attention of the orthodox Jews, who conspire to kill him. Saul escapes Damascus by being lowered on a rope over the city wall, the gates being watched by his enemies.
Saul returns to Jerusalem, but he was still regarded with suspicion by the apostles. Barnabas, however, takes Saul in, describes the events in Damascus and convinces the apostles that Saul has become a true believer. This has the desired effect and Saul begins to preach with the believers in Jerusalem. But again he attracts unwanted attention, this time by Grecian Jews, who conspire to kill him. The disciples decide that Saul would be safer elsewhere and he is escorted out of town to Caesarea where he sails for Tarsus.
Luke reports that the early church “throughout Judea, Galilee and Samaria” enjoyed a time of freedom prom persecution. The church “encouraged by the Holy Spirit” grew in numbers, “living in fear of the Lord.”
Links of Interest
A scholarly study of Paul’s social position by Jerome Neyrey of Notre Dame Univ is here: http://www.nd.edu/~jneyrey1/location.html
An useful outline of Acts is given here: http://home.hiwaay.net/~wgann/walk/acts.htm
Commentary on Acts Chap 6 is here: http://www.ccel.org/ccel/mcgarvey/acts.ch6.html
Commentary on Acts Chap 7 is here: http://www.ccel.org/ccel/mcgarvey/acts.ch7.html
Commentary on Acts Chap 8 is here http://www.ccel.org/ccel/mcgarvey/acts.ch8.html
Commentary on Acts Chap 9 is here: http://www.ccel.org/ccel/mcgarvey/acts.ch9.htmlo
Study/Discussion Questions
1. What does the dispute in Acts 6:1-7 tell you about the tensions within the early church?
2. In Acts 6:7 Luke reports that “the church grew rapidly, and a large number of priests became obedient to the faith.” Why should priests become believers?
3. What would you estimate the number of believers to be just prior to the stoning of Stephen? How is the church growing so quickly?
4. Most scholars believe Luke was not an eyewitness to the stoning of Stephen. How do you think Luke was able to accurately quote Stephen’s entire speech before the Sanhedrin?
5. Why doesn’t Stephen reply to the charges against him in his speech?
6. Why do you think Stephen was summarily stoned to death after appearing before the Sanhedrin while Jesus had to be formally tried by the Romans prior to the crucifixion? Why would this be important to Luke?
7. What did Jews think of Samaritans? Why did Phillip baptize the Ethiopian and make converts in Samaria? What does this say about inclusiveness in the early church?
8. Read Acts 26:9-11. How would you describe the persecution that Saul conducted against the early church?
9. Why would those in the early church distrust Saul after his conversion experience?
10. Why do you think the preaching of Saul inspires such anger in the Jews?
In Acts 6 Luke describes one of the first difficulties experienced by the early church. As the believers grew in number and shared their possessions in common, some of the Grecian Jews felt that they were not being fairly treated in the distribution. Grecian Jews were culturally Greek by language and education, as distinguished from Hebraic Jews who were native to Palestine. The twelve disciples did not want to get caught up in the details of a cross-cultural controversy and so it was decided that seven of the Greeks would be chosen to represent the interests of the Grecian Jews. This is important in Luke's story because Stephen – the first Christian martyr - was one of the seven leaders chosen and Luke is writing for an audience that is culturally Greek.
The Martyrdom of Stephen - Read Acts 6:8 to 8:3
In addition to being selected as one of the leaders of the early church, Stephen was also highly visible in Jerusalem preaching the Word. This soon resulted in the opposition of conservative Jews who began to debate Stephen. When this fails because of Stephen’s wisdom and the Spirit, they begin to circulate false charges against him. Luke is clearly highlighting the superiority of Greek culture and the power of the Holy Spirit when engaging the opposition.
Because of his visibility and the charges of blasphemy made against him, Stephen is hauled up before the Sanhedrin just as Peter and John had been. Stephen is charged with speaking against the temple and the Law of Moses and when the priest asks if the charges are true, Stephen replies with a long speech on Hebrew history, beginning with Abraham and ending with Jesus. The entire speech is recorded in Luke and it fills up most of chapter 7 in Acts.
At the conclusion of the speech the priests are furious. It is just at this moment that Stephen sees “Jesus standing at the right hand of God” – another post-resurrection appearance recorded by Luke. Stephen is dragged out of the city and stoned to death. Stephen is killed and Luke records – with a certain amount of literary drama – that “the witnesses laid their clothes at the feet of a young man named Saul. And Saul was there, giving approval to his death.”
Saul is a Pharisee in training from Asia Minor who is pursuing a study of the Law in Jerusalem. The believer’s idea that the Law somehow no longer applies is a great heresy for Saul and he begins to persecute the church after the stoning of Stephen. Luke states in Acts 8:1 that “all except the apostles” were scattered out of Jerusalem to the surrounding countryside.
Early Conversions – Read Acts 8:4-40
The scattering of the early church did not stop their efforts at conversions. The early church requires no qualification to become a follower of Christ. Luke reports that Phillip traveled to Samaria and makes many converts there, including a sorcerer who is baptized. Peter and John are sent for and join Phillip in Samaria. Peter and John placed hands on the converts and the Holy Spirit came upon them The sorcerer sees there is real power in the Holy Spirit and offers to pay Peter money for it. Peter makes a suitably caustic reply, but softens it at the end. Peter and John then return to Jerusalem “preaching the gospel in many Samaritan villages” (Acts 8:25).
Phillip, however, continues his travels after receiving direction from an angel to go south. Here he encounters an Ethiopian official who was returning home after a visit to Jerusalem. The Ethiopian is reading from Isaiah and Phillip explains how Isaiah 53:7-9 serve as a prophesy about Jesus. Convinced, the Ethiopian is baptized on the spot. Phillip continues traveling and preaching until he reaches Caesarea.
The Conversion of Saul – Read Acts 9:1-31
Luke now shifts his story back to Jerusalem and reports that the persecution of the church by Saul was in full force. As many in the early church had left town, Saul was determined to pursue them and he applies for letters of authorization from the synagogues in Damascus that will allow him to continue to hunt down the believers there. His plan was to root out the Christians in Damascus and bring them back as captives to Jerusalem for punishment.
As Saul was approaching Damascus, however, everything changes. A bright light from heaven surrounds Saul and a voice says to him: “Saul, Saul, why do you persecute me?” The voice identifies itself as Jesus and Saul is told to go into the city where he will be told what to do. Saul was blinded by the incident and for the first three days in Damascus did not eat or drink. Also in Damascus is a believer named Ananias who receives instructions from the Lord to seek out Saul of Tarsus. Ananias obeys and upon finding Saul he lays hands on him curing his blindness. Saul is baptized immediately as a believer.
Saul stays in Damascus and preaches in the synagogues that Jesus is the Son of God. This amazes and confuses the local believers and they are naturally reluctant to accept Saul. Saul continued to preach for “many days” and was effective enough to attract the unwanted attention of the orthodox Jews, who conspire to kill him. Saul escapes Damascus by being lowered on a rope over the city wall, the gates being watched by his enemies.
Saul returns to Jerusalem, but he was still regarded with suspicion by the apostles. Barnabas, however, takes Saul in, describes the events in Damascus and convinces the apostles that Saul has become a true believer. This has the desired effect and Saul begins to preach with the believers in Jerusalem. But again he attracts unwanted attention, this time by Grecian Jews, who conspire to kill him. The disciples decide that Saul would be safer elsewhere and he is escorted out of town to Caesarea where he sails for Tarsus.
Luke reports that the early church “throughout Judea, Galilee and Samaria” enjoyed a time of freedom prom persecution. The church “encouraged by the Holy Spirit” grew in numbers, “living in fear of the Lord.”
Links of Interest
A scholarly study of Paul’s social position by Jerome Neyrey of Notre Dame Univ is here: http://www.nd.edu/~jneyrey1/location.html
An useful outline of Acts is given here: http://home.hiwaay.net/~wgann/walk/acts.htm
Commentary on Acts Chap 6 is here: http://www.ccel.org/ccel/mcgarvey/acts.ch6.html
Commentary on Acts Chap 7 is here: http://www.ccel.org/ccel/mcgarvey/acts.ch7.html
Commentary on Acts Chap 8 is here http://www.ccel.org/ccel/mcgarvey/acts.ch8.html
Commentary on Acts Chap 9 is here: http://www.ccel.org/ccel/mcgarvey/acts.ch9.htmlo
Study/Discussion Questions
1. What does the dispute in Acts 6:1-7 tell you about the tensions within the early church?
2. In Acts 6:7 Luke reports that “the church grew rapidly, and a large number of priests became obedient to the faith.” Why should priests become believers?
3. What would you estimate the number of believers to be just prior to the stoning of Stephen? How is the church growing so quickly?
4. Most scholars believe Luke was not an eyewitness to the stoning of Stephen. How do you think Luke was able to accurately quote Stephen’s entire speech before the Sanhedrin?
5. Why doesn’t Stephen reply to the charges against him in his speech?
6. Why do you think Stephen was summarily stoned to death after appearing before the Sanhedrin while Jesus had to be formally tried by the Romans prior to the crucifixion? Why would this be important to Luke?
7. What did Jews think of Samaritans? Why did Phillip baptize the Ethiopian and make converts in Samaria? What does this say about inclusiveness in the early church?
8. Read Acts 26:9-11. How would you describe the persecution that Saul conducted against the early church?
9. Why would those in the early church distrust Saul after his conversion experience?
10. Why do you think the preaching of Saul inspires such anger in the Jews?
Friday, March 14, 2008
Acts Chapters 1 to 5
Jesus Ascends into Heaven - Read Acts 1:1-11
Luke begins Acts with another short introduction to "Theophilus" explaining that the first volume – our Gospel of Luke – was to describe the ministry of Jesus until he "was taken up to heaven." In fact, Luke 24:50-53 also describes the Ascension briefly but in Acts there are additional details. In Acts Luke mentions that the resurrected Jesus appeared on earth for 40 days, instructing the disciples. As in the Gospel, Luke reports in Acts that Jesus commands the disciples not to leave Jerusalem but to stay and wait for the Holy Spirit.
It is at this point Luke records the disciples asking Jesus "Lord, are you at this time going to restore the kingdom to Israel?" Jesus replies that "It is not for you to know the times or dates that the Father has set by his own authority. But you will receive power when the Holy Spirit comes on you and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the ends of the earth." After saying this, the Great Commission, Jesus ascends to heaven. In Acts Luke reports two angels appearing after the ascension who ask the disciples why they are standing around, looking at the sky. Thus the disciples, now apostles, are on their own.
Other Gospel accounts of the Ascension vary in a number of details. In Mark 16:15-20 (absent in the earliest manuscripts of Mark) we have a more concise version of what appears in Luke, but no specific mention of the Holy Spirit to come or of the two angels. In Matthew 28:16-20, Jesus and the disciples travel to a mountain in Galilee where Jesus says "All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father, Son and Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age." There is no specific mention of Jesus ascending into heaven. John likewise does not mention the Ascension, but Jesus is quoted as promising the Holy Spirit to the disciples before his arrest in John 14:15-21 and in an appearance to the disciples after the resurrection Jesus "breathed on them and said, 'Receive the Holy Spirit' " (John 20:22).
In Acts, Luke emphasizes the coming of the Holy Spirit as completing the work that Jesus began. Jesus ascends to heaven leaving only the promise of the Holy Spirit and the Great Commission to his disciples. Only with the Holy Spirit will the disciples be capable of a meaningful ministry. In fact, just before Jesus ascends, the disciples are still asking when the kingdom will come. They still don’t get it!
Matthias Chosen to Replace Judas – Read Acts 1:12-26
After witnessing the Ascension the apostles return to Jerusalem and decide to replace Judas. They do this because the twelve disciples represent the twelve tribes of Israel and they must restore their number accordingly, as indicated by Peter’s quote from Psalms 69 and 109. The requirements for the replacement are given as "one of the men who has been with us the whole time the Lord Jesus went in and out among us, beginning with John’s baptism to the time Jesus was taken up from us." This indicates that the followers of Jesus consisted of more than just the original twelve disciples. Two candidates are proposed and Matthias is chosen by lot.
The Holy Spirit Comes at Pentecost – Read Acts 2
Pentecost is the Jewish festival that commemorates the giving of the Ten Commandments by Moses and it was also celebrated as the giving of first fruits – tithes – at the temple. Pentecost, as the name implies, occurs 50 days after Passover. Luke reports that Jesus spent 40 days on earth after his resurrection, so the apostles have been on their own only a short time in Jerusalem. Once again pilgrims from all over came to Jerusalem to observe this important festival. The apostles were all together in one room when "a sound like the blowing of a violent wind" occurred, filling the house. "They saw what seemed to be tongues of fire.. that came to rest on each of them.. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them."
Because so many pilgrim Jews were in town – speaking their many different languages – this gift of tongues to the disciples was especially obvious and useful to the task that Jesus had given them in the great commission. But it also caused much confusion, and some bystanders taunted that it was the result of too much drinking. At this point, Peter addresses the crowd to clear up any confusion about this new phenomenon.
As is typical in Acts, Luke quotes Peter’s lengthy speech including the references to Hebrew scripture. Peter reminds the crowd that they put Jesus to death on the cross and the resurrection and Holy Spirit are proof of Jesus was the Son of God. This argument convinces the crowd and they ask what they should do. "Repent and be baptized.. in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit" is Peter’s reply. Luke reports that 3000 people were baptized into the faith as a result.
Luke also describes the fellowship of the early church in Acts 2:42-47 and notes that they were teaching in the temple courts every day.
Peter Heals the Beggar – Read Acts 3 and 4.
Now Peter and John dare to return to the temple for prayer. Empowered by the Holy Spirit, Peter heals a cripple begging in the temple Court of Gentiles. The crowd is astonished and Luke again quotes a lengthy speech by Peter who reminds the people of their complicity in the death of Jesus, and "to repent and turn to God." Many in the crowd are convinced and Luke reports that the number of believers grew to "about 5000." This catches the attention of the priests, who once again are troubled by an outsider preaching in the temple courts.
As a result, Peter and John are jailed overnight and hauled up before the Sanhedrin the next day – just as Jesus was. Luke reports that Peter, filled with the Holy Spirit, addresses the priests and elders and provocatively quotes Jesus from Psalm 118:22 "the stone you builders rejected which has become the capstone…" The Sanhedrin was now in a bit of a predicament – they did not want the Jesus movement to grow, but they decided that they could not take any overt action against Peter at this time because the cripple was, after all, healed. So Peter and John get off with a stern warning.
The Believers Life in Jerusalem – Read Acts 4:23 to Acts 5:11
The life of the believers in their new environment of Jerusalem is described in Acts 4:23 forward. After their release from the Sanhedrin, Peter and John return to the others and a second coming of the Holy Spirit is described in Acts 4:23-31. The believers share their possessions, including a man named Joseph of Cyprus who sold a field he owned and gave the proceeds to the apostles.
Luke reports a cautionary tale in Acts 5, however, of one believer and his wife – a man named Ananias who also sold some property for the benefit of the believers. Ananias kept a portion of the money from the sale for himself and Luke reports that when Peter called him on this, the man "fell down and died." The man’s wife, Sapphira, appears a few hours later and Peter confronts her on the selling price of the land, and the woman also "fell down at his feet and died." This story illustrates a characteristic literary trait of Luke, who often reports on the bad things that can happen to those who put God to the test.
The Apostles Persecuted - Read Acts 5:12-41
The apostles return every day to the temple courts to preach about Jesus, in spite of being warned not to do so. The apostles are arrested and jailed, but are released by an angel of the Lord during the night. The apostles are instructed by the angel to return to the temple the next day to preach again.
When the prisoners are sent for the next morning the priests are chagrined to find that instead of being securely locked up the apostles are back in the temple courts preaching. They are quickly re-apprehended and the priests question Peter, who makes a bold reply. At that point the Sanhedrin begin to threaten the apostles with death – just as they had done to Jesus – but they are convinced to change their tactics by Gamaliel, a distinguished Pharisee. As a result the apostles are merely flogged and then released.
Luke ends chapter 5 of Acts with the apostles continually "teaching and proclaiming the good news that is Jesus Christ."
Links of Interest
A detailed commentary on the first chapters of Acts appears here:
Chapter 1: http://www.ccel.org/ccel/mcgarvey/acts.ch1.html
Chapter 2: http://www.ccel.org/ccel/mcgarvey/acts.ch2.html
Chapter 3: http://www.ccel.org/ccel/mcgarvey/acts.ch3.html
Chapter 4: http://www.ccel.org/ccel/mcgarvey/acts.ch4.html
Chapter 5: http://www.ccel.org/ccel/mcgarvey/acts.ch5.html
Study/Discussion Questions
1. Why do you think Luke chooses the ascension of Jesus as the place to divide his work into two volumes?
2. Why does Luke feel that it is important to report the disciples question to Jesus "Lord, are you at this time going to restore the kingdom to Israel?" just before the Ascension?
3. How many believers do you suppose there were at the time of the Ascension?
4. How many believers do you suppose there were after Peter’s speech at Pentecost?
5. Compare the action of the Sanhedrin against the apostles in Acts 4:8-21 and Acts 5:17-41. What is the new strategy of the Sanhedrin against the apostles? How is this different from the way Jesus was treated?
6. Compare Peter’s words to the Sanhedrin in Acts 5:27-32 with his actions in Luke 22:54-62. How do you explain the difference?
Luke begins Acts with another short introduction to "Theophilus" explaining that the first volume – our Gospel of Luke – was to describe the ministry of Jesus until he "was taken up to heaven." In fact, Luke 24:50-53 also describes the Ascension briefly but in Acts there are additional details. In Acts Luke mentions that the resurrected Jesus appeared on earth for 40 days, instructing the disciples. As in the Gospel, Luke reports in Acts that Jesus commands the disciples not to leave Jerusalem but to stay and wait for the Holy Spirit.
It is at this point Luke records the disciples asking Jesus "Lord, are you at this time going to restore the kingdom to Israel?" Jesus replies that "It is not for you to know the times or dates that the Father has set by his own authority. But you will receive power when the Holy Spirit comes on you and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the ends of the earth." After saying this, the Great Commission, Jesus ascends to heaven. In Acts Luke reports two angels appearing after the ascension who ask the disciples why they are standing around, looking at the sky. Thus the disciples, now apostles, are on their own.
Other Gospel accounts of the Ascension vary in a number of details. In Mark 16:15-20 (absent in the earliest manuscripts of Mark) we have a more concise version of what appears in Luke, but no specific mention of the Holy Spirit to come or of the two angels. In Matthew 28:16-20, Jesus and the disciples travel to a mountain in Galilee where Jesus says "All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father, Son and Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age." There is no specific mention of Jesus ascending into heaven. John likewise does not mention the Ascension, but Jesus is quoted as promising the Holy Spirit to the disciples before his arrest in John 14:15-21 and in an appearance to the disciples after the resurrection Jesus "breathed on them and said, 'Receive the Holy Spirit' " (John 20:22).
In Acts, Luke emphasizes the coming of the Holy Spirit as completing the work that Jesus began. Jesus ascends to heaven leaving only the promise of the Holy Spirit and the Great Commission to his disciples. Only with the Holy Spirit will the disciples be capable of a meaningful ministry. In fact, just before Jesus ascends, the disciples are still asking when the kingdom will come. They still don’t get it!
Matthias Chosen to Replace Judas – Read Acts 1:12-26
After witnessing the Ascension the apostles return to Jerusalem and decide to replace Judas. They do this because the twelve disciples represent the twelve tribes of Israel and they must restore their number accordingly, as indicated by Peter’s quote from Psalms 69 and 109. The requirements for the replacement are given as "one of the men who has been with us the whole time the Lord Jesus went in and out among us, beginning with John’s baptism to the time Jesus was taken up from us." This indicates that the followers of Jesus consisted of more than just the original twelve disciples. Two candidates are proposed and Matthias is chosen by lot.
The Holy Spirit Comes at Pentecost – Read Acts 2
Pentecost is the Jewish festival that commemorates the giving of the Ten Commandments by Moses and it was also celebrated as the giving of first fruits – tithes – at the temple. Pentecost, as the name implies, occurs 50 days after Passover. Luke reports that Jesus spent 40 days on earth after his resurrection, so the apostles have been on their own only a short time in Jerusalem. Once again pilgrims from all over came to Jerusalem to observe this important festival. The apostles were all together in one room when "a sound like the blowing of a violent wind" occurred, filling the house. "They saw what seemed to be tongues of fire.. that came to rest on each of them.. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them."
Because so many pilgrim Jews were in town – speaking their many different languages – this gift of tongues to the disciples was especially obvious and useful to the task that Jesus had given them in the great commission. But it also caused much confusion, and some bystanders taunted that it was the result of too much drinking. At this point, Peter addresses the crowd to clear up any confusion about this new phenomenon.
As is typical in Acts, Luke quotes Peter’s lengthy speech including the references to Hebrew scripture. Peter reminds the crowd that they put Jesus to death on the cross and the resurrection and Holy Spirit are proof of Jesus was the Son of God. This argument convinces the crowd and they ask what they should do. "Repent and be baptized.. in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit" is Peter’s reply. Luke reports that 3000 people were baptized into the faith as a result.
Luke also describes the fellowship of the early church in Acts 2:42-47 and notes that they were teaching in the temple courts every day.
Peter Heals the Beggar – Read Acts 3 and 4.
Now Peter and John dare to return to the temple for prayer. Empowered by the Holy Spirit, Peter heals a cripple begging in the temple Court of Gentiles. The crowd is astonished and Luke again quotes a lengthy speech by Peter who reminds the people of their complicity in the death of Jesus, and "to repent and turn to God." Many in the crowd are convinced and Luke reports that the number of believers grew to "about 5000." This catches the attention of the priests, who once again are troubled by an outsider preaching in the temple courts.
As a result, Peter and John are jailed overnight and hauled up before the Sanhedrin the next day – just as Jesus was. Luke reports that Peter, filled with the Holy Spirit, addresses the priests and elders and provocatively quotes Jesus from Psalm 118:22 "the stone you builders rejected which has become the capstone…" The Sanhedrin was now in a bit of a predicament – they did not want the Jesus movement to grow, but they decided that they could not take any overt action against Peter at this time because the cripple was, after all, healed. So Peter and John get off with a stern warning.
The Believers Life in Jerusalem – Read Acts 4:23 to Acts 5:11
The life of the believers in their new environment of Jerusalem is described in Acts 4:23 forward. After their release from the Sanhedrin, Peter and John return to the others and a second coming of the Holy Spirit is described in Acts 4:23-31. The believers share their possessions, including a man named Joseph of Cyprus who sold a field he owned and gave the proceeds to the apostles.
Luke reports a cautionary tale in Acts 5, however, of one believer and his wife – a man named Ananias who also sold some property for the benefit of the believers. Ananias kept a portion of the money from the sale for himself and Luke reports that when Peter called him on this, the man "fell down and died." The man’s wife, Sapphira, appears a few hours later and Peter confronts her on the selling price of the land, and the woman also "fell down at his feet and died." This story illustrates a characteristic literary trait of Luke, who often reports on the bad things that can happen to those who put God to the test.
The Apostles Persecuted - Read Acts 5:12-41
The apostles return every day to the temple courts to preach about Jesus, in spite of being warned not to do so. The apostles are arrested and jailed, but are released by an angel of the Lord during the night. The apostles are instructed by the angel to return to the temple the next day to preach again.
When the prisoners are sent for the next morning the priests are chagrined to find that instead of being securely locked up the apostles are back in the temple courts preaching. They are quickly re-apprehended and the priests question Peter, who makes a bold reply. At that point the Sanhedrin begin to threaten the apostles with death – just as they had done to Jesus – but they are convinced to change their tactics by Gamaliel, a distinguished Pharisee. As a result the apostles are merely flogged and then released.
Luke ends chapter 5 of Acts with the apostles continually "teaching and proclaiming the good news that is Jesus Christ."
Links of Interest
A detailed commentary on the first chapters of Acts appears here:
Chapter 1: http://www.ccel.org/ccel/mcgarvey/acts.ch1.html
Chapter 2: http://www.ccel.org/ccel/mcgarvey/acts.ch2.html
Chapter 3: http://www.ccel.org/ccel/mcgarvey/acts.ch3.html
Chapter 4: http://www.ccel.org/ccel/mcgarvey/acts.ch4.html
Chapter 5: http://www.ccel.org/ccel/mcgarvey/acts.ch5.html
Study/Discussion Questions
1. Why do you think Luke chooses the ascension of Jesus as the place to divide his work into two volumes?
2. Why does Luke feel that it is important to report the disciples question to Jesus "Lord, are you at this time going to restore the kingdom to Israel?" just before the Ascension?
3. How many believers do you suppose there were at the time of the Ascension?
4. How many believers do you suppose there were after Peter’s speech at Pentecost?
5. Compare the action of the Sanhedrin against the apostles in Acts 4:8-21 and Acts 5:17-41. What is the new strategy of the Sanhedrin against the apostles? How is this different from the way Jesus was treated?
6. Compare Peter’s words to the Sanhedrin in Acts 5:27-32 with his actions in Luke 22:54-62. How do you explain the difference?
Friday, March 7, 2008
The Resurrection and Ascension of Jesus
The Resurrection – Read Luke 24:1-12
Luke’s account of the resurrection in 24:1-7 follows that of Mark 16:1-8. In the earliest manuscripts, the Gospel of Mark ends at 16:8 with the women at the tomb “trembling and bewildered”, “saying nothing to anyone.” Mark 16:9-20, found in later manuscripts, records the appearance of Jesus to Mary Magdalene and others. Versions of this later section also appear in Matthew and John and in Luke 24:8-12.
On the Road to Emmaus – Read Luke 24:13-35
Only in Luke is the full story of the appearance of Jesus on the road to Emmaus given. (A hint of this story appears in Mark 16:12-13.) This is a rather extensive story about Jesus appearing to two followers traveling home after the dramatic events of the Passover and how they did not recognize Jesus until the stopped to eat. Significantly, the two “got up at once” and returned to Jerusalem to tell the other disciples.
Jesus Appears to the Disciples – Read Luke 24:36-49
In Luke 24:36 Jesus appears to the eleven the same day as the appearance on the road to Emmaus. This startled the disciples who act as if they had seen a ghost. Jesus calms their fears by showing his scars, and eating a piece of fish. Jesus then promises to send the disciples “what my Father has promised.” Only in Luke is Jesus quoted as telling the disciples to “stay in the city until you have been clothed by the power from on high.” In Matthew 28:10 Jesus commands the disciples to travel to Galilee.
Other Accounts of the Resurrection
Mark 16:9-11 records the appearance of Jesus to Mary Magdalene at the tomb and again to the disciples later that day. The Great Commission is recorded in Mark 16:15-18, probably on the mountain where he “was taken up into heaven.”
Matthew 28:16-20 records the disciples being directed by Jesus to go to Galilee after appearing to them near the tomb. Matthew also describes how the guards at the tomb were bribed to keep quiet about the rising of Jesus. In Galilee, Jesus meets the eleven on a mountain and gives the Great Commission. Matthew ends his Gospel with Jesus saying “Surely I am with you always, to the very end of the age”.
John records the empty tomb and appearance of Jesus to Mary Magdalene in the adjacent garden (John 20:1-18). Like Luke, John gives the account of an appearance to the eleven disciples (John 20:19-25) in hiding in an upper room, but adds that Thomas was not among them. John also states that Jesus breathed on them and said to them “Receive the Holy Spirit.” Some 8 days later John records a second appearance - not mentioned by Luke - this time with the doubting Thomas present, where it is proven that Jesus is indeed alive.
Significantly, John records the story of Peter and seven of the disciples who have subsequently decided to return to fishing in the Sea of Galilee (John 21:1-25). Here Jesus appears to them and asks Peter to “feed my sheep”.
Another appearance of Jesus that is critical to the story in Acts is at the stoning of Stephan (Acts 7:54-56) and to Saul on the road to Damascus (Acts 9:1-6). Paul later refers to this last in his letters. In 1st Corinthians, 15:5-8 Paul recaps the various appearances of Jesus.
The Ascension – Read Luke 24:50-53
The Ascension in Luke occurs at the Mount of Olives. The scene is repeated in Acts 1:3-9. Luke records that the disciples returned to Jerusalem “with great joy.” Three accounts of the ascension are given: Luke 24:50-53, Mark 16:19-20 and Acts as noted above.
Links of Interest
A summary of all the appearances of Jesus after the resurrection is here: http://www.abideinchrist.com/messages/resurrectionjesus.html
A more detailed description of each post-resurrection appearance, including maps, is here: http://www.ccel.org/bible/phillips/CN194-NEW_BEGINNING.htm
Study/Discussion Questions
1. Why are the disciples on the road to Emmaus traveling away from Jerusalem? Why did they return?
2. In the appearance of Jesus to the disciples in the upper room, why does Jesus first say “Peace be with you?”
3. The Gospel accounts all seem to indicate that some of the disciples left Jerusalem after the resurrection. Why would they do this?
4. Luke quotes Jesus as asking the disciples to stay in Jerusalem. Why is this significant?
5. In Matthew 28:10 Jesus asks the disciples to travel to Galilee. Do you think this contradicts the account in Luke? Why or why not?
6. What is the importance of John’s story of Jesus’ appearance to Peter at the Sea of Galilee? What is the significance of Jesus asking Peter three times to “feed my sheep”?
7. How many followers of Jesus do you think there were during his ministry in Galilee? How many at the time of his death?
8. How many Christians do you think there were at the time Jesus ascended to heaven?
9. Luke ends with the disciples “continually at the temple praising God”. Why is that significant to Luke’s story?
Luke’s account of the resurrection in 24:1-7 follows that of Mark 16:1-8. In the earliest manuscripts, the Gospel of Mark ends at 16:8 with the women at the tomb “trembling and bewildered”, “saying nothing to anyone.” Mark 16:9-20, found in later manuscripts, records the appearance of Jesus to Mary Magdalene and others. Versions of this later section also appear in Matthew and John and in Luke 24:8-12.
On the Road to Emmaus – Read Luke 24:13-35
Only in Luke is the full story of the appearance of Jesus on the road to Emmaus given. (A hint of this story appears in Mark 16:12-13.) This is a rather extensive story about Jesus appearing to two followers traveling home after the dramatic events of the Passover and how they did not recognize Jesus until the stopped to eat. Significantly, the two “got up at once” and returned to Jerusalem to tell the other disciples.
Jesus Appears to the Disciples – Read Luke 24:36-49
In Luke 24:36 Jesus appears to the eleven the same day as the appearance on the road to Emmaus. This startled the disciples who act as if they had seen a ghost. Jesus calms their fears by showing his scars, and eating a piece of fish. Jesus then promises to send the disciples “what my Father has promised.” Only in Luke is Jesus quoted as telling the disciples to “stay in the city until you have been clothed by the power from on high.” In Matthew 28:10 Jesus commands the disciples to travel to Galilee.
Other Accounts of the Resurrection
Mark 16:9-11 records the appearance of Jesus to Mary Magdalene at the tomb and again to the disciples later that day. The Great Commission is recorded in Mark 16:15-18, probably on the mountain where he “was taken up into heaven.”
Matthew 28:16-20 records the disciples being directed by Jesus to go to Galilee after appearing to them near the tomb. Matthew also describes how the guards at the tomb were bribed to keep quiet about the rising of Jesus. In Galilee, Jesus meets the eleven on a mountain and gives the Great Commission. Matthew ends his Gospel with Jesus saying “Surely I am with you always, to the very end of the age”.
John records the empty tomb and appearance of Jesus to Mary Magdalene in the adjacent garden (John 20:1-18). Like Luke, John gives the account of an appearance to the eleven disciples (John 20:19-25) in hiding in an upper room, but adds that Thomas was not among them. John also states that Jesus breathed on them and said to them “Receive the Holy Spirit.” Some 8 days later John records a second appearance - not mentioned by Luke - this time with the doubting Thomas present, where it is proven that Jesus is indeed alive.
Significantly, John records the story of Peter and seven of the disciples who have subsequently decided to return to fishing in the Sea of Galilee (John 21:1-25). Here Jesus appears to them and asks Peter to “feed my sheep”.
Another appearance of Jesus that is critical to the story in Acts is at the stoning of Stephan (Acts 7:54-56) and to Saul on the road to Damascus (Acts 9:1-6). Paul later refers to this last in his letters. In 1st Corinthians, 15:5-8 Paul recaps the various appearances of Jesus.
The Ascension – Read Luke 24:50-53
The Ascension in Luke occurs at the Mount of Olives. The scene is repeated in Acts 1:3-9. Luke records that the disciples returned to Jerusalem “with great joy.” Three accounts of the ascension are given: Luke 24:50-53, Mark 16:19-20 and Acts as noted above.
Links of Interest
A summary of all the appearances of Jesus after the resurrection is here: http://www.abideinchrist.com/messages/resurrectionjesus.html
A more detailed description of each post-resurrection appearance, including maps, is here: http://www.ccel.org/bible/phillips/CN194-NEW_BEGINNING.htm
Study/Discussion Questions
1. Why are the disciples on the road to Emmaus traveling away from Jerusalem? Why did they return?
2. In the appearance of Jesus to the disciples in the upper room, why does Jesus first say “Peace be with you?”
3. The Gospel accounts all seem to indicate that some of the disciples left Jerusalem after the resurrection. Why would they do this?
4. Luke quotes Jesus as asking the disciples to stay in Jerusalem. Why is this significant?
5. In Matthew 28:10 Jesus asks the disciples to travel to Galilee. Do you think this contradicts the account in Luke? Why or why not?
6. What is the importance of John’s story of Jesus’ appearance to Peter at the Sea of Galilee? What is the significance of Jesus asking Peter three times to “feed my sheep”?
7. How many followers of Jesus do you think there were during his ministry in Galilee? How many at the time of his death?
8. How many Christians do you think there were at the time Jesus ascended to heaven?
9. Luke ends with the disciples “continually at the temple praising God”. Why is that significant to Luke’s story?
Thursday, February 28, 2008
The Arrest, Trial and Crucifixion of Jesus
Arrest of Jesus – Read Luke 22:37-53
The story of the arrest of Jesus in Luke is based on the account given by Mark but there are some differences in detail among the Gospels. Judas arrives at Gethsemane to betray Jesus but only in Luke do the disciples ask Jesus to use their swords and only in Luke does Jesus heal the slave whose ear was cut off. In the synoptic Gospels Jesus is betrayed by a kiss from Judas, but in John Jesus identifies himself to the soldiers. Also in John, Peter is identified as the one who cuts off the ear of a slave named Malchus. In the synoptics Jesus reminds the priests who came to get him that they must do so under cover of darkness and that they could have arrested him in daylight at the temple court if their accusations were just (see Luke 20:19-20). Matthew and Mark both report that after the arrest the disciples all fled.
Peter’s Denial – Luke 22:54-62
After his arrest on the Mount of Olives, Jesus is taken to the house of the high priest for questioning and Peter follows at a distance, hiding in the shadows. Peter advances into the courtyard where a fire is lit and he is confronted by three witnesses who place him in the company of Jesus. In each case Peter denies knowing Jesus and at the third denial only Luke reports that Jesus turns to look at Peter from inside the house. The cock then crows, fulfilling the prediction Jesus had made earlier.
This is arguably the absolute low point of Christianity. Jesus is now in the hands of the authorities, intending to have him executed. One of the disciples has betrayed Jesus, the other disciples argued at supper, pointlessly, about who among them was greatest. Jesus was sweating blood in Gethsemane and yet the disciples could not even stay awake as Jesus waited for arrest. When Jesus was taken they put up a comical defense, then scattered as soon Jesus was led away. Now Peter, who claimed - only hours before - that he would follow Jesus “to prison and to death” has just denied even knowing Jesus three times. What could possibly become of such a movement? As we read Acts and follow the subsequent actions of the disciples it is useful keep this scene in mind.
Jesus before the Sanhedrin – Luke 22:63-71
After his arrest Jesus is taken for questioning by the religious authorities. The sequence of events varies somewhat between the Gospel accounts. Matthew identifies the high priest as Caiaphas. In John’s Gospel, Jesus is first taken for questioning to Annas, father in law of Caiaphas, before being sent on to Caiaphas. There is more detail of the interrogation in Matthew and Mark - Luke simply states that Jesus was held at the house of the high priest until morning where he was questioned about his claims as a Messiah. Jesus is elusive in his answer but when asked if he is the Son of God, Jesus answers “You say that I am.” This statement seems to the priests to be a confession of blasphemy sufficient to warrant death, so Jesus is sent to Pilate, the Roman governor who must judge all capital cases. In Matthew the reaction of the priests to the blasphemy voiced by Jesus is much more dramatic: they tear their clothes in the traditional sign of outrage.
Jesus Before Pilate – Luke 23:1-25
The first charge against Jesus that is laid before Pilate by the priests - according to Luke - was that Jesus opposed payment of taxes to Rome. From the previous story of Jesus in the temple court (Luke 20:20-26), this charge is obviously false and Luke undoubtedly means to demonstrate the innocence of Jesus here. Jesus gives no direct answer to Pilate’s question “Are you king of the Jews?” so Pilate announces to the crowd that Jesus is innocent of any capital offense.
But the crowd persists and only in Luke does Pilate now see a way out because of a technicality: Jesus is a Galilean, he must be handed over to Herod, the local authority with jurisdiction over Galilee, who just happens to be in town for the Passover. This had the additional advantage for Pilate of doing a bit of political fence-mending – Herod had not been especially cooperative and this was becoming a concern for the Roman governor. Herod was pleased to be shown such deference by Pilate and Luke records “That day Herod and Pilate became friends…”
Herod was curious about Jesus and asked many questions, but Jesus was not at all cooperative. Even after Herod’s soldiers mocked him and the priests accused him, Jesus “gave him no answer” according to Luke. Jesus was returned to Pilate dressed in a robe, mocking his supposed kingship. Pilate decides that he has seen nothing to warrant the death penalty and is prepared to release Jesus after a suitable punishment.
At this point Luke returns to the narrative from Mark and the crowd intervenes again calling for the release of Barabbas, another prisoner being held by the Romans. Mark, Matthew and John record that the release of one prisoner during the Passover is a local custom, but Luke does not mention this. Three times, according to Luke, does Pilate announce to the crowd that Jesus is innocent and should be released. But each time the crowds shout “crucify him”. In Matthew Pilate famously washes his hands of the sentence against Jesus and releases Barabbas. Barabbas was charged with participating in an actual armed rebellion, so this must have been a difficult moment for Pilate – the Gospel of John describes Pilate as being in fear of the crowd when he finally agreed to crucify Jesus. But in Luke Pilate seems to be more in control of events and in both Luke and John Pilate is firmly on record as stating the Jesus is innocent.
Jesus Crucified and Buried – Read Luke 23:26-56
Luke follows the account in Mark closely, but offers some unique details about the crucifixion. On the way to Golgotha Jesus turns to the women following, giving a short speech ending in a quote from Hosea 10:8 (Luke 23:28-31). Later only Luke records in 23:34 Jesus as saying “Father forgive them, they know not what they do.” Luke records the dialogue between Jesus and the two thieves on the cross in 23:39-43; this is mentioned - but not quoted - in Matthew and Mark. Luke also is alone in recording the last words of Jesus as “Father into thy hands I commit my spirit” instead of “It is finished!” as found in John and the Aramaic quote from Psalm 22 given in Matthew and Mark. There is no mention in Luke of the soldier’s spear described in John. Luke alone quotes the Centurion “Certainly this man was innocent” where Matthew and Mark quote “Truly this man was the Son of God.”
Luke follows the narrative in Mark describing the burial of Jesus. There is no mention in Luke of a Roman guard (Matt 27:62-66), but all the Gospels mention the large stone blocking the entrance to the tomb.
Links of Interest
A good comparison of the arrest and trial of Jesus as described in all of the Gospel accounts by Millar Burrows is here: http://www.religion-online.org/showchapter.asp?title=1622&C=1556
Study/Discussion Questions
1. Why was it necessary for Judas to identify Jesus?
2. At the Last Supper (Luke 22:36-38) Jesus seems to deliberately ask the disciples to be armed. In the arrest (22:49-50) one of the disciples uses a sword, yet Jesus clearly intended no violence. Can you explain why swords were necessary?
3. What does Peter’s denial mean for you?
4. Luke seems to skip much of the dialogue reported by Mark and Matthew during the trial of Jesus. Why do you think this is so?
5. All of the Gospel accounts of the trial of Jesus tend to exonerate Pilate to some degree. Why? Where does Luke’s account fit in this spectrum?
6. What is the significance of the sign on the cross “This is the King of the Jews?”
7. What does the tearing of the temple curtain (23:45) signify?
The story of the arrest of Jesus in Luke is based on the account given by Mark but there are some differences in detail among the Gospels. Judas arrives at Gethsemane to betray Jesus but only in Luke do the disciples ask Jesus to use their swords and only in Luke does Jesus heal the slave whose ear was cut off. In the synoptic Gospels Jesus is betrayed by a kiss from Judas, but in John Jesus identifies himself to the soldiers. Also in John, Peter is identified as the one who cuts off the ear of a slave named Malchus. In the synoptics Jesus reminds the priests who came to get him that they must do so under cover of darkness and that they could have arrested him in daylight at the temple court if their accusations were just (see Luke 20:19-20). Matthew and Mark both report that after the arrest the disciples all fled.
Peter’s Denial – Luke 22:54-62
After his arrest on the Mount of Olives, Jesus is taken to the house of the high priest for questioning and Peter follows at a distance, hiding in the shadows. Peter advances into the courtyard where a fire is lit and he is confronted by three witnesses who place him in the company of Jesus. In each case Peter denies knowing Jesus and at the third denial only Luke reports that Jesus turns to look at Peter from inside the house. The cock then crows, fulfilling the prediction Jesus had made earlier.
This is arguably the absolute low point of Christianity. Jesus is now in the hands of the authorities, intending to have him executed. One of the disciples has betrayed Jesus, the other disciples argued at supper, pointlessly, about who among them was greatest. Jesus was sweating blood in Gethsemane and yet the disciples could not even stay awake as Jesus waited for arrest. When Jesus was taken they put up a comical defense, then scattered as soon Jesus was led away. Now Peter, who claimed - only hours before - that he would follow Jesus “to prison and to death” has just denied even knowing Jesus three times. What could possibly become of such a movement? As we read Acts and follow the subsequent actions of the disciples it is useful keep this scene in mind.
Jesus before the Sanhedrin – Luke 22:63-71
After his arrest Jesus is taken for questioning by the religious authorities. The sequence of events varies somewhat between the Gospel accounts. Matthew identifies the high priest as Caiaphas. In John’s Gospel, Jesus is first taken for questioning to Annas, father in law of Caiaphas, before being sent on to Caiaphas. There is more detail of the interrogation in Matthew and Mark - Luke simply states that Jesus was held at the house of the high priest until morning where he was questioned about his claims as a Messiah. Jesus is elusive in his answer but when asked if he is the Son of God, Jesus answers “You say that I am.” This statement seems to the priests to be a confession of blasphemy sufficient to warrant death, so Jesus is sent to Pilate, the Roman governor who must judge all capital cases. In Matthew the reaction of the priests to the blasphemy voiced by Jesus is much more dramatic: they tear their clothes in the traditional sign of outrage.
Jesus Before Pilate – Luke 23:1-25
The first charge against Jesus that is laid before Pilate by the priests - according to Luke - was that Jesus opposed payment of taxes to Rome. From the previous story of Jesus in the temple court (Luke 20:20-26), this charge is obviously false and Luke undoubtedly means to demonstrate the innocence of Jesus here. Jesus gives no direct answer to Pilate’s question “Are you king of the Jews?” so Pilate announces to the crowd that Jesus is innocent of any capital offense.
But the crowd persists and only in Luke does Pilate now see a way out because of a technicality: Jesus is a Galilean, he must be handed over to Herod, the local authority with jurisdiction over Galilee, who just happens to be in town for the Passover. This had the additional advantage for Pilate of doing a bit of political fence-mending – Herod had not been especially cooperative and this was becoming a concern for the Roman governor. Herod was pleased to be shown such deference by Pilate and Luke records “That day Herod and Pilate became friends…”
Herod was curious about Jesus and asked many questions, but Jesus was not at all cooperative. Even after Herod’s soldiers mocked him and the priests accused him, Jesus “gave him no answer” according to Luke. Jesus was returned to Pilate dressed in a robe, mocking his supposed kingship. Pilate decides that he has seen nothing to warrant the death penalty and is prepared to release Jesus after a suitable punishment.
At this point Luke returns to the narrative from Mark and the crowd intervenes again calling for the release of Barabbas, another prisoner being held by the Romans. Mark, Matthew and John record that the release of one prisoner during the Passover is a local custom, but Luke does not mention this. Three times, according to Luke, does Pilate announce to the crowd that Jesus is innocent and should be released. But each time the crowds shout “crucify him”. In Matthew Pilate famously washes his hands of the sentence against Jesus and releases Barabbas. Barabbas was charged with participating in an actual armed rebellion, so this must have been a difficult moment for Pilate – the Gospel of John describes Pilate as being in fear of the crowd when he finally agreed to crucify Jesus. But in Luke Pilate seems to be more in control of events and in both Luke and John Pilate is firmly on record as stating the Jesus is innocent.
Jesus Crucified and Buried – Read Luke 23:26-56
Luke follows the account in Mark closely, but offers some unique details about the crucifixion. On the way to Golgotha Jesus turns to the women following, giving a short speech ending in a quote from Hosea 10:8 (Luke 23:28-31). Later only Luke records in 23:34 Jesus as saying “Father forgive them, they know not what they do.” Luke records the dialogue between Jesus and the two thieves on the cross in 23:39-43; this is mentioned - but not quoted - in Matthew and Mark. Luke also is alone in recording the last words of Jesus as “Father into thy hands I commit my spirit” instead of “It is finished!” as found in John and the Aramaic quote from Psalm 22 given in Matthew and Mark. There is no mention in Luke of the soldier’s spear described in John. Luke alone quotes the Centurion “Certainly this man was innocent” where Matthew and Mark quote “Truly this man was the Son of God.”
Luke follows the narrative in Mark describing the burial of Jesus. There is no mention in Luke of a Roman guard (Matt 27:62-66), but all the Gospels mention the large stone blocking the entrance to the tomb.
Links of Interest
A good comparison of the arrest and trial of Jesus as described in all of the Gospel accounts by Millar Burrows is here: http://www.religion-online.org/showchapter.asp?title=1622&C=1556
Study/Discussion Questions
1. Why was it necessary for Judas to identify Jesus?
2. At the Last Supper (Luke 22:36-38) Jesus seems to deliberately ask the disciples to be armed. In the arrest (22:49-50) one of the disciples uses a sword, yet Jesus clearly intended no violence. Can you explain why swords were necessary?
3. What does Peter’s denial mean for you?
4. Luke seems to skip much of the dialogue reported by Mark and Matthew during the trial of Jesus. Why do you think this is so?
5. All of the Gospel accounts of the trial of Jesus tend to exonerate Pilate to some degree. Why? Where does Luke’s account fit in this spectrum?
6. What is the significance of the sign on the cross “This is the King of the Jews?”
7. What does the tearing of the temple curtain (23:45) signify?
Saturday, February 16, 2008
The Last Supper, the Betrayal and Arrest of Jesus
All four Gospels give an account of the events leading up to the arrest, trial and crucifixion of Jesus. The synoptic Gospels tend to be in better agreement on timing and sequence – John offers a very different perspective. A good summary of this is given by Dr. Felix Just, SJ, here: http://www.catholic-resources.org/Bible/Passion.htm
Judas Agrees to Betray Jesus – Read Luke 22:1-6
Luke closely follows the account in Mark on the betrayal of Jesus by Judas. Note that Judas meets with the priests before the Passover meal.
The Last Supper – Read Luke 22:7-38
The four Gospels do not agree on the day of the Last Supper. While the synoptic Gospels regard the Last Supper as a Jewish Seder held on the day of Passover, John’s Gospel clearly states the meal was held “before”. There is not enough evidence in all four accounts to determine the actual timing for certain, but the symbolism of the Seder would have been unmistakable and intentional by Jesus.
Luke provides several unique observations to the events of the Last Supper. In Luke 22:14-16 Jesus actually identifies the meal as a Passover Seder, but there is some debate among scholars as to whether Jesus participated in the meal. At no time in Luke is Jesus described as eating or drinking; in fact Jesus states he will not eat or drink again until “the kingdom of God comes.” Only in Luke does Jesus bless the wine twice: 22:17 and 22:20, giving further evidence that this is, in fact, a Passover Seder where four cups of wine are part of the complete ceremony.
The betrayal is discussed at the table, as in Matthew, Mark and John, but only Luke records in 22:24 that a sudden dispute arises among the disciples about who among them is greatest. Jesus replies with a story commending them to service (22:25-30) and Luke includes several verses from the “Q” material (22:28-30). Only in John does Jesus wash the feet of the disciples, but Luke includes more dialogue at the table than do the other Gospels.
Jesus predicts Peter’s denial starting at 22:31-34 following Mark’s account, but adding independently-sourced material in 22:35-38. Even so, Peter declares that he is prepared to follow Jesus to prison and even death.
Jesus Prays at the Mount of Olives - Read Luke 22:39-46
Luke’s account follows Mark very closely here, but Luke adds two independently-sourced verses at 22:43-44. Luke places Jesus on the Mount of Olives (with the other synoptics) while Matthew and Mark further identify the place as Gethsemane. The Gospel of John simply states that it was a garden near the Kidron brook. There is less discussion between Jesus and the disciples recorded in Luke and only in Luke does Jesus sweat drops of blood while praying prior to his arrest.
Links of Interest
An interesting commentary on the Last Supper as described in Luke, by Donald Senior, is here: http://www.cptryon.org/xpipassio/passio/luke/1supc.html
A comparison of the four Gospel accounts of the Last Supper here: http://gwydir.demon.co.uk/jo/gospels/block11.htm
A scholarly account of the Last Supper by Millar Burroughs is given here: http://www.religion-online.org/showchapter.asp?title=1622&C=1555
An explanation of the Last Supper as a Jewish Seder here: http://jewsforjesus.org/publications/issues/3_2/passover
Study/Discussion Questions
Jesus instructed two of his disciples to go into the city and look for a man carrying a jar of water. How do you think they were they expected to find this person among the crowds of people and pilgrims?
Why the secrecy about holding the Passover meal?
Jesus says “This is my body, given for you; do this in remembrance of me.” And, in the same way after the supper “This cup is the new covenant in my blood, which is poured out for you…” in Luke 22:19-20. Discuss the significance of this with respect to the symbolism in the Jewish Seder.
Compare the account of the Last Supper in Luke with the earliest description we have of communion in I Cor 11:23-34. What is similar and what are the differences?
How do Christians commemorate the Last Supper today? What does the “New Covenant in my blood” to mean to Christians?
Luther pointed to the Last Supper as described in Matthew as evidence that the communion cup should be offered to the laity. (The Roman church of Luther’s day offered only the bread to the congregation, reserving both bread and wine for the priests.) What did Luther see in the account by Matthew that is not as obvious in Luke?
Why does Luke think it is important to record the dispute among the disciples during the Last Supper?
How would you characterize Jesus’ understanding of the gravity of his situation from the events and dialogue on the Mount of Olives?
Judas Agrees to Betray Jesus – Read Luke 22:1-6
Luke closely follows the account in Mark on the betrayal of Jesus by Judas. Note that Judas meets with the priests before the Passover meal.
The Last Supper – Read Luke 22:7-38
The four Gospels do not agree on the day of the Last Supper. While the synoptic Gospels regard the Last Supper as a Jewish Seder held on the day of Passover, John’s Gospel clearly states the meal was held “before”. There is not enough evidence in all four accounts to determine the actual timing for certain, but the symbolism of the Seder would have been unmistakable and intentional by Jesus.
Luke provides several unique observations to the events of the Last Supper. In Luke 22:14-16 Jesus actually identifies the meal as a Passover Seder, but there is some debate among scholars as to whether Jesus participated in the meal. At no time in Luke is Jesus described as eating or drinking; in fact Jesus states he will not eat or drink again until “the kingdom of God comes.” Only in Luke does Jesus bless the wine twice: 22:17 and 22:20, giving further evidence that this is, in fact, a Passover Seder where four cups of wine are part of the complete ceremony.
The betrayal is discussed at the table, as in Matthew, Mark and John, but only Luke records in 22:24 that a sudden dispute arises among the disciples about who among them is greatest. Jesus replies with a story commending them to service (22:25-30) and Luke includes several verses from the “Q” material (22:28-30). Only in John does Jesus wash the feet of the disciples, but Luke includes more dialogue at the table than do the other Gospels.
Jesus predicts Peter’s denial starting at 22:31-34 following Mark’s account, but adding independently-sourced material in 22:35-38. Even so, Peter declares that he is prepared to follow Jesus to prison and even death.
Jesus Prays at the Mount of Olives - Read Luke 22:39-46
Luke’s account follows Mark very closely here, but Luke adds two independently-sourced verses at 22:43-44. Luke places Jesus on the Mount of Olives (with the other synoptics) while Matthew and Mark further identify the place as Gethsemane. The Gospel of John simply states that it was a garden near the Kidron brook. There is less discussion between Jesus and the disciples recorded in Luke and only in Luke does Jesus sweat drops of blood while praying prior to his arrest.
Links of Interest
An interesting commentary on the Last Supper as described in Luke, by Donald Senior, is here: http://www.cptryon.org/xpipassio/passio/luke/1supc.html
A comparison of the four Gospel accounts of the Last Supper here: http://gwydir.demon.co.uk/jo/gospels/block11.htm
A scholarly account of the Last Supper by Millar Burroughs is given here: http://www.religion-online.org/showchapter.asp?title=1622&C=1555
An explanation of the Last Supper as a Jewish Seder here: http://jewsforjesus.org/publications/issues/3_2/passover
Study/Discussion Questions
Jesus instructed two of his disciples to go into the city and look for a man carrying a jar of water. How do you think they were they expected to find this person among the crowds of people and pilgrims?
Why the secrecy about holding the Passover meal?
Jesus says “This is my body, given for you; do this in remembrance of me.” And, in the same way after the supper “This cup is the new covenant in my blood, which is poured out for you…” in Luke 22:19-20. Discuss the significance of this with respect to the symbolism in the Jewish Seder.
Compare the account of the Last Supper in Luke with the earliest description we have of communion in I Cor 11:23-34. What is similar and what are the differences?
How do Christians commemorate the Last Supper today? What does the “New Covenant in my blood” to mean to Christians?
Luther pointed to the Last Supper as described in Matthew as evidence that the communion cup should be offered to the laity. (The Roman church of Luther’s day offered only the bread to the congregation, reserving both bread and wine for the priests.) What did Luther see in the account by Matthew that is not as obvious in Luke?
Why does Luke think it is important to record the dispute among the disciples during the Last Supper?
How would you characterize Jesus’ understanding of the gravity of his situation from the events and dialogue on the Mount of Olives?
Thursday, February 7, 2008
"He went on ahead, going up to Jerusalem"
Luke Chapters 19, 20 and 21
Why start at chapter 19 verse 28 in Luke for a Bible study about Acts? The answer is that the Passion story is closely related in time to the events described at the beginning of Acts and Luke intended that his Gospel and Acts be read sequentially as two volumes of a single work. We study Luke’s account of the Passion story to get a sense of what pressures the disciples were under during and after the events of Holy Week.
In his version of the Passion story Luke follows the account given by Mark very closely. Only one verse in this part of Luke can be traced to the “Q” material – Luke 20:18. Look through chapters 19, 20 and 21 in the color-coded Luke here http://www.religiousstudies.uncc.edu/jdtabor/luke.html
to get a sense of Luke’s use of his sources. Note the three sections of verses that comprise material appearing only in Luke: 19:39-44, 21:24 and 21:34-38. Read them two or three times to get a sense of why Luke feels these are important enough to include in his Gospel. (For additional information, see the lesson on “Who Wrote Luke and Acts”.)
Background to the Passion Story
Why did Jesus go up to Jerusalem? Some clues are given in Luke 2 with the presentation of the baby Jesus at the temple for circumcision. Also in 2:41 we read “every year his parents went to Jerusalem for the Feast of the Passover.” And we have the childhood story starting at Luke 2:42 where as a boy Jesus was lost and then found by his parents in the temple courts amazing the teachers with his knowledge of Hebrew scripture. For Jesus to go to Jerusalem for the Passover, and specifically to the temple, would be a perfectly natural event in keeping with his upbringing as an educated and observant Jew.
But Luke gives us a greater insight into why Jesus intended to go to Jerusalem in 13:33: “In any case, I must keep going today and tomorrow and the next day—for surely no prophet can die outside Jerusalem!” So there is never any doubt in Luke as to the purpose Jesus had in entering Jerusalem.
This lesson deals with three important stories that occur prior to the Last Supper: The Triumphal Entry, the Cleansing of the Temple and Jesus Teaching at the Temple.
The Triumphal Entry – Read Luke19:28-44
The Passover holidays were a particularly tense time for the local authorities in Jerusalem. Only at the temple could the appropriate sacrifices be made and the crowds poured in from the surrounding countryside such that the city’s population would double with pilgrims. The Passover story - with its context of the deliverance from slavery - would have been of particular concern for the Roman officials, ever sensitive to the possibility of rebellion by their Jewish subjects. Pilate, the Roman governor who normally resided on the coast, would have made it a point to be in the city with extra military reinforcements to keep trouble from starting or getting out of control. (See also “Politics of Roman Palestine.”)
In Luke 19:28–44, the entry of Jesus into Jerusalem is characterized as an extremely provocative act. The crowd of pilgrims flocking to the city would have heard Jesus preach in the countryside, and they formed a natural political constituency for him. Read Zechariah 9:9 – 10 and Psalm 118 for background to the symbolism in this story. Only in Luke’s Gospel do the Pharisees challenge the dramatic entry of Jesus and ask him to disavow the cheers of the crowd (19:39). Jesus then quotes Habakkuk 2:11 in reply and continues on, giving an emotional speech in 19:41-44 before entering the city proper.
The Cleansing of the Temple – Read Luke 19:45-48
Upon his arrival into the city Jesus goes to the temple court and, in the only violent act of his ministry, overturns the tables of the money-changers, driving them out of business. (See the lesson on “The Second Temple” for further information.) Here was something that would definitely attract the attention of the authorities. It was little wonder that, as Luke states in 19:47 “...the chief priests, the teachers of the law and the leaders among the people were trying to kill him.”
Jesus Teaches at the Temple – Read Luke Chapters 20, 21
In chapter 20 Luke describes the various attempts of the priests and Pharisees to trick Jesus into public blasphemy. In the first case, Luke 20:1-19, Jesus evades their question and replies with a stinging parable that ends with a famous quote from Psalm 118. Note that Luke also adds the quote from Q here to give emphasis. In Luke 20:20-26 they next try to trap Jesus into sedition by cleverly questioning him about the payment of taxes to the Roman government, but again he gives the perfect answer. Finally the Sadducees try to trick him on a point of Jewish marriage law and the resurrection of the dead, but once more he eludes their trap. Jesus then recites part of Psalm 110 to further clarify his status, and again rebukes the Pharisees.
Chapter 21 begins with the story of the Widow’s Mite – Jesus at the temple reflecting on the injustice of the collection of offerings. Starting at verse 5 Jesus offers his observations on the Signs of the End of the Age – a remarkable prophesy that fills up the rest of this chapter. Interestingly, Luke breaks the continuity of the account he is using from Mark to insert independently-sourced material at 21:24 and 21:34-38.
Links of Interest
A handy timeline for the life of Jesus is here:
http://www.biblenet.net/library/study/timeline.html
A useful study of the Triumphal Entry from a Catholic perspective is given here:
http://www.thecrossreference.blogspot.com/2006/02/bible-study-synoptics-15-triumphal.html
Study/Discussion Questions
1. From your reading of Zechariah and Psalm 118, what is Jesus declaring about himself by riding the foal of a donkey? Why must the donkey be one that has never been ridden before? What is the crowd saying by their actions?
2. Why do the Pharisees in Luke 19:39 ask Jesus to disavow the crowd? Why does Luke feel that this is important enough to break the narrative he is using from Mark to insert this?
3. From Luke 19:40-44, do you think Jesus feels “triumphant”?
4. What were money-changers doing in the temple court?
5. After the cleansing of the temple, why didn’t the priests simply have Jesus arrested? Why should they want to kill Jesus?
6. Why does Luke include independently-sourced material (21:24) in the “Signs of the End of the Age” prophesy when it seems to overlap that in the account already taken from Mark?
7. How many times and in how many ways does Jesus announce himself as a king or the Son of God?
8. We have focused on the political and social context of the actions of Jesus. How do you think God is using the situation at this place and time in history?
Why start at chapter 19 verse 28 in Luke for a Bible study about Acts? The answer is that the Passion story is closely related in time to the events described at the beginning of Acts and Luke intended that his Gospel and Acts be read sequentially as two volumes of a single work. We study Luke’s account of the Passion story to get a sense of what pressures the disciples were under during and after the events of Holy Week.
In his version of the Passion story Luke follows the account given by Mark very closely. Only one verse in this part of Luke can be traced to the “Q” material – Luke 20:18. Look through chapters 19, 20 and 21 in the color-coded Luke here http://www.religiousstudies.uncc.edu/jdtabor/luke.html
to get a sense of Luke’s use of his sources. Note the three sections of verses that comprise material appearing only in Luke: 19:39-44, 21:24 and 21:34-38. Read them two or three times to get a sense of why Luke feels these are important enough to include in his Gospel. (For additional information, see the lesson on “Who Wrote Luke and Acts”.)
Background to the Passion Story
Why did Jesus go up to Jerusalem? Some clues are given in Luke 2 with the presentation of the baby Jesus at the temple for circumcision. Also in 2:41 we read “every year his parents went to Jerusalem for the Feast of the Passover.” And we have the childhood story starting at Luke 2:42 where as a boy Jesus was lost and then found by his parents in the temple courts amazing the teachers with his knowledge of Hebrew scripture. For Jesus to go to Jerusalem for the Passover, and specifically to the temple, would be a perfectly natural event in keeping with his upbringing as an educated and observant Jew.
But Luke gives us a greater insight into why Jesus intended to go to Jerusalem in 13:33: “In any case, I must keep going today and tomorrow and the next day—for surely no prophet can die outside Jerusalem!” So there is never any doubt in Luke as to the purpose Jesus had in entering Jerusalem.
This lesson deals with three important stories that occur prior to the Last Supper: The Triumphal Entry, the Cleansing of the Temple and Jesus Teaching at the Temple.
The Triumphal Entry – Read Luke19:28-44
The Passover holidays were a particularly tense time for the local authorities in Jerusalem. Only at the temple could the appropriate sacrifices be made and the crowds poured in from the surrounding countryside such that the city’s population would double with pilgrims. The Passover story - with its context of the deliverance from slavery - would have been of particular concern for the Roman officials, ever sensitive to the possibility of rebellion by their Jewish subjects. Pilate, the Roman governor who normally resided on the coast, would have made it a point to be in the city with extra military reinforcements to keep trouble from starting or getting out of control. (See also “Politics of Roman Palestine.”)
In Luke 19:28–44, the entry of Jesus into Jerusalem is characterized as an extremely provocative act. The crowd of pilgrims flocking to the city would have heard Jesus preach in the countryside, and they formed a natural political constituency for him. Read Zechariah 9:9 – 10 and Psalm 118 for background to the symbolism in this story. Only in Luke’s Gospel do the Pharisees challenge the dramatic entry of Jesus and ask him to disavow the cheers of the crowd (19:39). Jesus then quotes Habakkuk 2:11 in reply and continues on, giving an emotional speech in 19:41-44 before entering the city proper.
The Cleansing of the Temple – Read Luke 19:45-48
Upon his arrival into the city Jesus goes to the temple court and, in the only violent act of his ministry, overturns the tables of the money-changers, driving them out of business. (See the lesson on “The Second Temple” for further information.) Here was something that would definitely attract the attention of the authorities. It was little wonder that, as Luke states in 19:47 “...the chief priests, the teachers of the law and the leaders among the people were trying to kill him.”
Jesus Teaches at the Temple – Read Luke Chapters 20, 21
In chapter 20 Luke describes the various attempts of the priests and Pharisees to trick Jesus into public blasphemy. In the first case, Luke 20:1-19, Jesus evades their question and replies with a stinging parable that ends with a famous quote from Psalm 118. Note that Luke also adds the quote from Q here to give emphasis. In Luke 20:20-26 they next try to trap Jesus into sedition by cleverly questioning him about the payment of taxes to the Roman government, but again he gives the perfect answer. Finally the Sadducees try to trick him on a point of Jewish marriage law and the resurrection of the dead, but once more he eludes their trap. Jesus then recites part of Psalm 110 to further clarify his status, and again rebukes the Pharisees.
Chapter 21 begins with the story of the Widow’s Mite – Jesus at the temple reflecting on the injustice of the collection of offerings. Starting at verse 5 Jesus offers his observations on the Signs of the End of the Age – a remarkable prophesy that fills up the rest of this chapter. Interestingly, Luke breaks the continuity of the account he is using from Mark to insert independently-sourced material at 21:24 and 21:34-38.
Links of Interest
A handy timeline for the life of Jesus is here:
http://www.biblenet.net/library/study/timeline.html
A useful study of the Triumphal Entry from a Catholic perspective is given here:
http://www.thecrossreference.blogspot.com/2006/02/bible-study-synoptics-15-triumphal.html
Study/Discussion Questions
1. From your reading of Zechariah and Psalm 118, what is Jesus declaring about himself by riding the foal of a donkey? Why must the donkey be one that has never been ridden before? What is the crowd saying by their actions?
2. Why do the Pharisees in Luke 19:39 ask Jesus to disavow the crowd? Why does Luke feel that this is important enough to break the narrative he is using from Mark to insert this?
3. From Luke 19:40-44, do you think Jesus feels “triumphant”?
4. What were money-changers doing in the temple court?
5. After the cleansing of the temple, why didn’t the priests simply have Jesus arrested? Why should they want to kill Jesus?
6. Why does Luke include independently-sourced material (21:24) in the “Signs of the End of the Age” prophesy when it seems to overlap that in the account already taken from Mark?
7. How many times and in how many ways does Jesus announce himself as a king or the Son of God?
8. We have focused on the political and social context of the actions of Jesus. How do you think God is using the situation at this place and time in history?
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