Advent Readings: Luke 24

Luke 24

Here is the last chapter of the Gospel of Luke, here is the last advent devotion. This is the chapter of resurrection – Jesus overcame the sin, death, and the devil! The glory proclaimed by the angels to shepherds in the very beginning now is fully realized, comes to fruition. The scene of the open tomb could’ve been the last one. Yet, Luke, just like he wrote an introduction to the story (chapter 1), wants us to know the “epilogue.”

Two guys are walking from Jerusalem to Emmaus. This is a very common name for Near Eastern village, it should be translated along the lines of “Hot Spring(s).” Think about Springfield – almost every state in the United States has one. Even the Simpsons live in one (which led to whole geographical debate on their context). Luke points out that the distance was 60 stadia (ESV immediately translates it into 7 miles, Luke 24:13; and I am not going to start commenting on “seven as a perfect number”). What is important is the fact that they reached their destination, verse 28. Accompanied by Jesus, Whom they did not recognize, having fun in theological discussion, they came where they wanted to be. They even invite Jesus to stay, that’s where one of the phases from our Evening Prayer setting comes from:

“Stay with us Lord, for it is evening    

And the Day is almost over” (Luke 24:29, LSB )

And then He took the bread, blessed it (or gave thanks), broke it and gave to them. Just like He did before! Then their eyes were opened… Then they remembered that their hearts were burning while they discussed the Scriptures with Him (Luke 24:32). And then something even more interesting happens. Instead of focusing on their reflection, they rise and walk back all the way to Jerusalem – through the night (remember, stay with us Lord, for it is evening…). They want to share the news of resurrection with other disciples (Luke 24:35). Again, as the shepherds seeing with their own eyes the Messiah in the manger went to share the news, the disciples of Jesus could not stop teaching, preaching. And breaking the bread in His memorial. 

Advent Readings: Luke 23

Luke 23

The chapter of trial and crucifixion. Or, even better, the chapter of trial, crucifixion, and burial. For all the elements are essential for the ministry of Messiah. So, let’s talk about the burial. Luke points out that Joseph from Arimathea buried Jesus in the tomb “where no one had ever yet been laid” (Luke 23:53). Jesus is the first who will use the tomb.

From the story of triumphant entrance to Jerusalem we know that the disciples prepared for Jesus a colt on which no one has ever yet sat (Luke 19:30).

Jesus was the firstborn of Mary, so He first was in the womb in which no one was placed before.

He invited Levi Matthew to be His disciples, no one else would offer a spiritual leadership to the one who served Roman occupational authorities…

There are other instances I can point out, but I hope you get my point – Jesus is the one Who goes first. That’s why we don’t need to be surprised when St. Paul writes: “and He is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything He might be preeminent” (Colossians 1:18).

I believe Mary had other sons and daughters (Mk. 6:3). I can’t imagine that the owners of the colt would mummify the poor animal and never use it again. I’m pretty sure they did. It is more than possible that the tomb was used by other people and Jesus emptied the space…

Same with the resurrection. He trod the path into eternal life for us. Now we should simply follow Him. Through our trials, our death and burial into resurrection. Thanks be to God!

Advent Readings: Luke 22

Luke 22

This is a famous chapter for the institution of the Lord’s Supper. Jesus sits with His disciples; He knows it is the last night they can spend together before His “hour.” Most likely, they prepared a Passover seder and within the ceremony He takes the bread and redirects the attention from the past into the future. Exodus is still important for Him, apostles, and all believers, but Jesus builds up on the past and commands them to do it in remembrance of Him (Luke 22:19).

The volumes and countless papers were written on the Holy Communion: the Words of Institution, the historical setting, Passover roots etc. What I want to point out is the fact that taking part in the Last Supper did not magically preserve the disciples from the fall. First, they begin to argue who is the greatest (Luke 22:24-27). Just think about it – Jesus took bread, gave thanks, broke it and gave to them, everyone of them (Judas included, cp. John 13:12-30). Yet, devil trod the path into their hearts… I don’t know, did they compare the pieces or what… Somehow, they did not accept Godly equality, they wanted to build the structural pyramid.

It gets even better – Jesus warns Peter, whom He calls Simon, like in the very beginning of their relationships. And one would hope that Simon would be cautious and thankful. No way: “Lord, I am ready to go with you both to prison and to death” (Luke 22:33). And we know how it ends for him (Luke 22:54-62).

That’s why we do not believe in magic of Holy Communion – we confess the mystery of His presence in our life in, with, and under the Bread and the Wine. It’s not our acceptance makes it great, His forgiving presence leads to transformation. Being forgiven and restored after the Resurrection (John 21:15-19), St. Peter did endure both the prison and the death. Focusing on Jesus, and not on himself, the apostle was able to make great miracles, preach great sermons, and turn many to the Lord. 

Advent Readings: Luke 21

Luke 21

The chapter is continuing the Jesus’ walk through the Temple. Leaders, people, disciples, and even the stones are playing a role here. Temple was a precious jewel in the necklace of Herod’s construction projects. He was able to bring the water from the Mediterranean Sea to the capital via aqueduct. He built a stadium, proving himself as a faithful admirer of Roman culture. But above all was the expansion of the Second Temple. And yet, Jesus, looking at the noble stones which adorned the Temple, said that there will not be left one stone upon another that will not be thrown down (Lk. 21:6). After this horrific prediction, Jesus continues with the destruction of Jerusalem (Lk. 21:20).

Cult and culture are twins that cannot be fully separated. The way people worship will affect the social realm of life. This places Temple into the center of Judean society of Jesus’ days. Why, then, Jesus – as the God incarnate – would allow it to be destroyed?

The short – devotional or blogpost – answer is that Temple is good as long as it directs people to worship God. When the Temple becomes a center of worship, it turns into an idol. And true God doesn’t like idols – all idols should be destroyed. As it was in the days of Jeremiah (Jeremiah 7:4), it was in the days of God Incarnate – some of the people did not acknowledge His presence, while some, following Jesus, still had their eyes on the stones of the Temple…

Yet, what is needed to say, He is taking the first hit. He didn’t smash it for the sins of people. Jesus takes the sins of people upon Himself, and allows His body to be crucified, paying for all types of idolatries. Only when they rejected forgiveness over and over again (cp. Acts 21:27-28), placing their hopes in the “place”/Temple instead of the One who should be worshiped in the Temple, the idol was destroyed. 

Advent Readings: Luke 20

Luke 20

There is a connection between the previous chapter and this one. After the celebratory entrance of Jerusalem Jesus comes to the Temple, where He faces the chief priests and scribes and the principal men of the people (Lk. 19:47). And the next day He faces them again: the chief priest and the scribes and with elders (Lk. 20:1). Later the party of accusers split into two groups: scribes and the chief priest (Lk. 20:19) and some Sadducees (Lk. 20:27). Jesus talks to all of them, answering all the trick questions or pretenses.

In between of these addresses Jesus teaches the greatest leadership lesson. He gives the lesson in front of all the people, telling them the parable of the wicked tenants (Lk. 20:9-18). The parable begins with a simple phrase: “a man planted a vineyard…” What can be simpler, just a vineyard story. Yet, to the Israelites of the Second Temple it meant a lot.

The careful readers of the Scriptures knows that the vineyard is one of the most prominent symbol of Israel. We find it in the writings of Large Prophets – Isaiah 5 and 27; Ezekiel 19. Hosea – the first of the Minor Prophets uses the same image in chapter 10 of his book. Even prior to the prophets the psalmists develop the same idea (cp. Ps. 80:8-13).

The people immediately understood that He is talking about the leaders of current Israel, realizing that the doom of destruction is hanging over them on a very thin thread… For the leaders are failing them, fighting for their own benefits in stead of benefitting the people of God. This realization is obvious in their calm but powerful statement: “surely not.” It is not a quarrel with God, not even a godly bargain with the LORD (like Father Abraham used to do, Gen 18). It is a sad acknowledgement of a hurtful future which will await them if nothing is changed.

Then, looking straight at the people (ESV: he looked directly at them, v. 17), Jesus goes back to Ps. 118:22 – one more connection with the previous chapter (Lk. 19:38 -> Lk. 13:35, Ps. 118:26). The cornerstone, which was rejected by the builders – Jesus was talking about Himself and the rejection He would soon has to go through. Rejection by the leaders, by the crowds of people, and even by His own disciples.

Building on another prophecy of Isaiah it is safe to say that He was rejected by all of us:

all we like sheep have gone astray;

we have turned – every one – to his own way;

And the LORD has laid on Him

The iniquity of us all (Is. 53:6).

That’s why His sacrifice is a supreme sacrifice, sacrifice for all of us, the leaders, the people, the crowds.

Advent Readings: Luke 19

Luke 19

We come to the chapter when Jesus ascends to the capital of the world as it was. On the way up to Jerusalem He meets with Zacchaeus, bringing him to peace with God and the others – one of the most beautiful depictions of the Cross-shaped theology. To give a deeper meaning to the chief tax collector’s restoration, Christ teaches the hearers the parable of ten minas (Lk. 19:11-27).

After these introductory remarks, Luke leads us to Bethany to observe Jesus mounting the dedicated donkey (Arthur Just in his commentary points out that the donkey was set apart for the holy purpose, p. 744). Throughout the story Luke uses sacrificial terminology – the phrase “drawing near” appears three times, v. 29, 37, and 41.  On one hand, Jesus really got closer and closer to Jerusalem. Yet, the other layer of the text shouldn’t escape our attention, on the meaning of “drawing near” see Luke 18.

What I really want to pint out is a recirculation of the phrase “Blessed is the King who comes in the name of the Lord!” (Lk. 19:38). This is not the first time this phrase shows up on the pages of Luke’s Gospel. He prepares us, or he prepares our attention back at the very end of chapter 13, when Jesus laments over the Jerusalem (Lk. 13:35). He leaves the capital and warns them – they won’t see the Messiah, unlit they say, “Blessed is he who comes in the name of the Lord,” quoting Ps. 118:26.

Now they see Him again, now they say it with joy, enthusiasm, and reverence. But this will not be long. In just a few days they will cry “crucify, crucify Him” (Lk. 23:21). As the Scripture says, every testimony should be confirmed by two or three witnesses (Deut. 19:15). That’s what we see here – the second witness that Jesus brings against the pride of those who considered themselves to be the center of the universe. Then Jesus came the third time, as His church (see the connection between Jesus and the church in the fact that Saul persecutes the church, yet Jesus charges him with the persecution of the Messiah, Acts 9:4). After rejection of these three witnesses, Jesus comes as the true and just King, spreading the glory of Jerusalem over the whole world, to every place where “Blessed is He who comes in the name of the Lord!” is confessed and proclaimed during holy Eucharist. 

Advent Readings: Luke 18

Luke 18

Out this chapter I prefer to say a couple words about the very last section. In verses 35 to 43 we find a story of a blind beggar being healed by Jesus. The story has many layers. One relates to the very famous Christian hymn, Amazing Grace. The first stanza ends with the words: “was blind but now I see!” (LSB 744:1). It relates to the story of conversion of the author – John Newton – but in connection with the text in front of us.

For sure, using the eyesight is a great gift and a privilege God provided for us in His creative powers. Psychologists believe that we acquire up to 80% of the information via eyes. Therefore, we should not be surprised that the beggar is so eager to get it (or get it back, Luke doesn’t specify that he was blind from birth, so it is possible he used to see before). He hears about Jesus, and it changes everything. He wants to reach out to the Messianic king and be healed (note that he calls Jesus – Son of David, true Solomon). ESV says that he “cried out” (Lk. 18:38). The Greek verb means something even stronger: shout for help or shout in tumultuous way (Strong’s, G994). He badly looks for Jesus’ attention. When others tried to stop the beggar, he cried even more. More that shouting for help…

Then Jesus came near. The phrase “came near” has very deep liturgical roots. In Leviticus 1:1-2 we are introduced to theology of the sacrifices. The sacrifices in English mean that a worshiper should give up something for a favor of the divine. In Hebrew though, the word Korban means “to draw or to come near.” Yet here the roles are reversed – it is not the worshiper who comes near (he doesn’t really know where to go to), it is Jesus who comes near. What a great sign of mercy! He is the One who approaches the needy one. The plot thickens…

The plot thickens even more when the beggar dares to answer to Jesus’ enquiry: “Lord, let ME recover MY sight” (Lk. 18:41). Listen carefully what he really says: he wants to be the one who will find the way out… But he is blind! Yet, Jesus allows him to be the responsible one. Don’t take me wrong, I’m not saying that the nameless beggar healed himself with assistance of Jesus. No-no, as usual we should confess nothing but SDG – Soli Deo Gloria, Glory belongs to God alone. At the same time, Jesus responds to his request with very encouraging words: “recover your sight, your faith has made you well” (Lk. 18:42). Recover stands in imperative. It is a command, you, don’t stand doing nothing, go ahead and recover your sight!

He recovered his sight, followed Jesus, and all the people gave praise to God. If it would be a movie there would be a sign “happy end” or “he lived happily ever after” here. But I want to continue for a little while. As I said in the beginning, the gift of sight is a great privilege. By no means I want to underestimate the difficulties of a blind person, but Judean society of the Second Temple was a very generous one, the people had a well-developed system of “social services.” But from now on the beggar cannot rely on the generosity of others. He had to be responsible for his own life: his actions, words, and conduct… That’s why I see that Jesus not simply heals him, but “boosts” his sense of responsibility. From the very beginning the beggar phrases everything in a way that he is “in charge” so to speak. And the Son of David lets him have it. And leads him on to the ultimate responsibility – following the Lord, singing praises to God, sharing the Good News with those who didn’t hear the story yet!

Advent Readings: Luke 17

Luke 17

The chapter begins with a warning about temptation to sin – a believer should be prepared that it is not “if,” it is “when” the temptation will come into his or her life (Lk. 17:1). On the other hand, a brother who sins against you, asking for repentance, should be forgiven (Lk. 17:3-4). This leads to an increase of faith – faith of a size of a mustard seed can move mountains (Lk. 17:5-6).

To illustrate this point, Jesus teaches a parable of unworthy servants (Lk. 17:7-10). We’ve talked about some parables of Jesus in our previous devotions. Now, let us reflect on a real situation that happened in the life of Jesus and His disciples. On the way to Jerusalem, He was met by ten lepers… (Lk. 17:11-19). They would acknowledge Him as Master. And Jesus, having pity on them, sent the lepers to the Temple – to show themselves to the priest. Two things should be said here: first, the leprosy of Jesus’ times is not the same sickness we know it today. It is a skin disease, something like psoriasis. It is a sign of uncleanness, very often used by God as a punishment for a rebellion (cp. Num. 12:10). Being unclean, sick people would be separated from the worshiping community of believers (Lev. 13, Lk. 17:12, note that lepers stood at a distance).   

Second, Bible doesn’t have a cure from the sickness. A person either has it or it is gone, by the will of God. This will can be “stated” by the priests. Therefore, when the 10 go to Jesus as the Master of their lives, they cling to the right source. He is merciful and sends them to be pronounced cleansed (Lk. 17:14). All ten went on their way, yet one of them came back to Jesus. Now, being cleansed, he has a chance to be a part of the worshiping community. And as a worshiper he goes to the source of salvation with the words of thanksgiving (Lk. 17:16).

To give thanks in Greek is Eucharisteo, a formative element for our theology of the Lord's Supper. The act of partaking of His Body and Blood is a sign of our highest reverence and thanksgiving for all His gifts and mercies to us.    

Advent Readings: Luke 16

Luke 16

This chapter is a part of continuation of the previous conversation with the Pharisees. Here Jesus shifts his attention to the disciples. He teaches them an important lesson – one cannot serve God and money (Lk. 16:13).

That’s where Pharisees interfere – making snarky remarks about money… Jesus’ responds with somewhat an ambiguous statement on self-justification. It gets clearer as He talks about the Law and the Prophets – two main parts of the Hebrew Scriptures of Jesus’ time. Sometimes people contrast the books of the Old Testament with the books of the New Testament. I don’t think that this reading is correct. What Jesus leads people to understand is the texts of the Law and the Prophets are going to be followed up with the Gospel – the Good News, which is first preached then it was recorded by the four Gospel-writers.

Yet, to give the Pharisees an idea that there is no contradiction between the parts of the Scriptures, Jesus teaches them a parable. Technically, it doesn’t have a title of “parable,” but it has all the properties of the parable. Regardless, the story of the Rich man and Lazarus tells that people of Jesus’ times have Moses and the Prophets to read and meditate upon (Lk. 16:29-31). The Scripture is quite sufficient to bring one to the proper relationship with God. No “extra-curricular” or magical experience can substitute for the pure, written, and inerrant Word of God. Listening and adhering to the Word will bring one to repentance and reconciliation with the Creator (2 Cor. 5:19). 

Advent Readings: Luke 15

Luke 15

This chapter is something I’ve been pondering for many years, as many of the Bible readers. Who have not heard about Prodigal Son, or a Lost Sheep for which a shepherd leaves his 99 “good” ones… These are fascinating parables to think about, to dive into, to meditate upon over and over again.

The fact that these parables are one unit can be seen from the fact that the intended audience is the same throughout the whole speech. Luke begins the chapter mentioning that tax collectors and sinners were drawing near Jesus (cp. Leviticus 1:1-2 and 16:1, 27-29), while Pharisees and scribes are grumbling (cp. Exodus 16:2). Then he records three parables: the Lost Sheep (Lk. 15:3-7), the Lost Coin (Lk. 15:8-10), and the Prodigal Son (Lk. 15:11-32). And only after the end of the third parable we have a change is scenery – in 16:1 Jesus addresses His disciples…

With this in mind, I was wondering about the order of the parables. Why doesn’t Jesus start with a thing (the coin), then continue with an animal (sheep), and conclude with a man (prodigal son, whoever you think it is, younger or older)? I found one answer in the mathematical progression: Jesus goes from 1/100 to 1/10 to 1/2. Stakes get higher and higher. But still, why a coin over an animal?

Recently, I came up with an elegant answer. It is by no means the ultimate interpretation, but I kind of like it. I think the progression follows up the pattern of the Divine service. In the parable of the Lost Sheep we end up with the joy in heaven over one sinner who repents (Lk. 15:7).

Even thou the second parable also ends with the statement about repentance, the image of a coin leads me to compare it to the Word (cp. Ps. 19:10). The Word is both the Law and the Gospel, and while the Law pushes us to repent, evaluating our own sinful state, it is the Gospel that brings joy to our hearts and to the hearts of God’s “angels” or messengers – the preachers of His Word. It is a true joy to see someone turning his ways from sin to godliness.

Then the final parable ends with the Feast, leading me to compare it to the Sacrament of the Altar. Like a prodigal son we do not deserve to be at the Table, we are invited. He is the One who orders the food and who sets the Table. For sure, it brings us back to the first parable and reminds us of repentance – as the Small Catechism says: “for where there is forgiveness of sins, there is life and salvation” (SC VI:3). At the same time, it relates to the Word, for the bread and the wine do not turn into the Body and the Blood of Christ magically. Pastor can wave his hands as many times as he pleases, but it’s not going to do the trick. Because it is not a magic trick, it’s a mystery. We proclaim the Word of Institution (Verba) over the elements, and by the power of the Word in, with, and under the Bread and Wine we receive the Body and Blood of Christ.      

By no means I intent to say that Jesus followed the order of the service the Lutheran churches ended up with in XVI century. I think it’s vice versa – even if they didn’t read the chapter of Luke as a reflection of the liturgy, they intuitively understood the proper flow: from repentance, through the Word/instruction, to the Lord’s Supper. The feast is the ultimate place for the fellowship with the Lord, as He intends for us to meet Him at the Wedding Feast of the Lamb (Rev. 19:6-10; 22:16-17). 

Advent Readings: Luke 14

 Luke 14

The chapter begins with a story of Jesus healing of a person with dropsy on Shabbat. This is not the first time when He attempts to heal someone on the Sabbath. The first ones were met with hostility and resistance (Lk. 6:6-11). This time the scenery is a bit different – Jesus addresses the lawyers (the specialists in Torah) and Pharisees with a question: is it lawful to heal on the Sabbath? His question was met with silence. They were thinking… Thinking about the question, thinking about a chance to get upset the crowds, thinking about Jesus’ status (I hope…).

To help them Jesus shares two parables: the parable of the wedding feast (Lk. 14:7-11) and the parable of the great banquet (Lk. 14:12-24). The first one addresses the issue of status. People of Greko-Roman culture would sit at the table according to the level of their relationship with the host. The most honorable guest would have a seat right next to him on the right side. Then – let’s say A- guest – would sit closest to the host on the left. And so on and so forth…

Jesus didn’t go against the custom of the day, but he presents a parabolic commentary on Proverbs 25:6-7. The place at the table should not be taken based on self-assessment of a person (or high self-esteem) but based on one’s humility. And if a host would desire to elevate one to another position – so, be it. If not, not – the humility prevails, and the guest ends up in a win-win situation. But there is more to the lesson than a mere promotion of practical psychology skills. What Jesus teaches his listeners is the fact that in the presence of God we all should exercise humility but not pride (cp. James 4:10).

The second parable is even more to the point, building up the tension to another level. If the first one leaves any sense of worthiness on a part of a man in the presence of God, the second one leave no foundational stone for a human pride. For the man who set great banquet is the Son of Man – Jesus. He is the One who invites the people, while they decline shielding themselves with excuses (many of these excuses are compatible to being excused of a military draft, cp. Deuteronomy 24:5). Again, Jesus presents his parable in front of “lawyers” and Pharisees – they know Torah, and they totally understand catch “His drift” so to speak, when he brings up these examples.

The worst thing for his immediate listeners is the final statement of the Lord: “For I tell you, none of those men who were invited shall taste my banquet’ (Lk. 14:24). Unlike those who didn’t see themselves worthy and jump on the opportunity to be at the Great Banquet, the listeners of Jesus ended up outside of the fellowship with the LORD. How sad… Being raised in the tradition instituted by God Himself, being knowledgeable of the statutes and rulings of God, being the attentive listeners of the Messiah, and yet, ending up outside of the Banquet…

May His grace continue in us, delivering us safely to the heavenly realms (Philippians 1:6).

Advent Reading: Luke 13

Luke 13

This chapter has parables and healing. After a call to repentance. Jesus goes to a parable of the Barren Fig Tree. The image of the fig tree has deep roots in the Bible. Prophets Hosea (9:10) and Nahum (3:12) develop the image, which Jesus brings to fruition. The listeners of Jesus immediately understood that the fig tree is a description of Israel, same as the prophets would say.

This parable has many layers of understanding, and math skills can help to dig even deeper in the dialog of the owner and the vinedresser. The owner says that he has been waiting for the fruit for the last three years. According to the Leviticus 19:23-25, after planting of a tree is it pointless to look for the fruit during first three years. Therefore, if we have a godly owner (and we have no reason to assume otherwise), he waited 3 years, then he waited for the fruit 3 years, and now he gives a chance to the fig tree for one more year. Total seven – he will evaluate the fruitfulness of the trees after the seventh/sabbatical year.

God is the One who gives us fruit, evaluation, and rest. The vinedressers of the Church take care of the flock, encouraging the growth of the fruit (cp. Gal. 5:22-23). This growth is also exhibited in two other parables in the chapter – parables of the mustard seed and the leaven. Both are very short, delivering the main idea using just a sentence of two, and the idea is growth (Lk. 13:18-21). The word Kingdom here should be taken not only as a kingdom, but as a rule, rule of God. His rule is getting people to grow, grow in their piety, grow in their godliness, grow in the care for themselves and others.         

Advent Reading: Luke 12

 Luke 12

In a tapestry of chapter 12, I want to pay attention to the parable of Rich fool (Lk. 12:13-21). There is a grossly misunderstood statement by the rich man: “Soul, you have ample goods laid up for many years; relax, eat, drink, be merry” (Lk. 12:19). What is the problem with the fact that someone gained material wealth?

The problem is not with the riches, but with the attitude toward them. Jesus resolves the whole story about the one who lays up the treasure for himself and is not rich toward God (Lk. 12:21). To bring home the point Jesus uses a phrase that is close an OT saying from the Book of Ecclesiast. The Book is known for its enigmatic character. In the midst of the discission about meaning of life, Solomon (the author of the book) goes to a discussion of practical aspects of life, which he concludes with the statement “behold, what I have seen to be good and fitting is to eat and drink and find enjoyment in all the toil with which one toils under the sun the few days of his life that God has given him” (Eccl. 5:18-20). To eat, drink, to enjoy the fruits of one’s labor is good as long it is done in the presence of the LORD with a thankful heart.         

Advent Readings: Luke 11

Luke 11

The chapter is part of a larger portion. Two parts of the central part of the block are dedicated (d) to the Lord’s prayer and prayer in general and (d’) to teaching on an unclean spirit. Many words have been said and written about prayer life. Jesus gives an exemplary prayer and a lesson on persistence in prayer.

In a parallel passage we see Jesus’ exorcism and teaching on the unclean spirits. The main lesson for today is persistence in the life of sanctification. When unclean spirit is cast out of life of a child of God through the Word and/or Sacrament of Baptism, the life of discipleship assumes a progress. It doesn’t mean that we constantly will go uphill only. For sure, there will be setbacks, but a Christian should keep his house filled with Holy Spirit to withstand attacks of the evil ones.

I am not talking about some kinda mystical non-biblical experiences. There are four main exercises any Christian should repeat on a regular basis. The Book of Acts 2:42 describes the regular life of a believer, following a four aspects pattern: being in the Word (teaching of the apostles), in fellowship with other believers, a regular participation in the Sacrament of the Altar (breaking of the bread), and in prayers.

As Jesus was teaching on the unclean spirits, a women raised a voice with a glorification of a mother who raised Him. In stead of concentrating on His family, He points out the true blessing: “Blessed rather are those who hear the Word of God and keep it!” (Lk. 11:28). Assuming Jesus was speaking with His disciples and the crowd in Judea on Hebrew or Aramean, the root shamar – to keep means not only keeping or observance, but also a guarding. We are encouraged by Jesus Himself to defend a purity of the Word proclaimed and practiced in our churches, in our homes, and in our lives. 

Advent Readings: Luke 10

Luke 10

The chapter begins with Jesus sending out of 72 disciples. Jesus charges them to share the Good News for “harvest is plentiful, but the laborers are few…” (Lk. 10:2). He instructs them to greet the homes where they are going to stay with peace. If the owner of a house is a “son of peace” – the peace with double, if not – it will “bounce back” and stay with the disciples.

Then there is a story of their return. 72 are SO excited that even demons were subject to them in the name of Jesus. But instead of saying, yes, my name does mighty things, Jesus changes the trajectory of their evaluation of the mission. He re-directs their attention to the fact that their names are written in heaven.

This is a good reminder for us that our acts are important, important for the church, neighbors, even ourselves, but they are not essential for our salvation. Our stairway to heaven is built solely by Jesus. 

Advent Readings: Luke 9. Transfiguration

Luke 9

The center of the chapter tells us a story of Transfiguration. Jesus goes to the top of the mountain taking along three of His disciples: Peter, James, and John. They see Jesus speaking with Moses and Elijah about His exodus [ESV – departure] (Lk. 9:31). This is a unique feature of the Gospel of Luke, none of the Gospel writer pointed out this fact. There is an interesting thing – Moses is a leader of Exodus; Elijah had his own exodus experience (1 Kg. 19). Moses and Elijah had something to share with Jesus, Who was about to embark on His Exodus path toward Jerusalem.

Yet, the main point of the story of Transfiguration is an attack on the Sovereignty of the LORD. Peter’ suggestion, however good intentions guided him, presupposes that the glory of Moses, Elijah, and Jesus – the incarnate Word of God – is equal. Heavenly Father immediately intervenes, saying “This is my [beloved] Son, my Chosen One; listen to Him!” (Lk. 9:35). To visualize this intervention, the disciples saw no one when the voice from heaven had spoken.

Jesus only, Jesus of the cradle, Jesus of Transfiguration, Jesus of the Cross and Tomb, and Jesus of Resurrection and Ascension. 

Romans: Result of Justification

Results of Justification

Romans 5:1-11

Structure:

a. 5:1-5, we have been justified by faith

  b. 5:3-5, we rejoice in suffering

    c. 5:6, Christ died for us

      c. 5:7a, one die for a just person

      d’. 5:7b, a good person might find courage to die

    c’, 5:8, Christ died for us

a’. 5:9-10, We are justified by His blood God provides His love for us

  b’. 5:11, we rejoice in God through our Lord Jesus Christ

Commentaries:

Being justified by faith we have access to God through Lord Jesus Christ

Through Him we also obtain into this grace in which we stand

                        We rejoice in hope of glory of God

Stairway of sanctification:

Rejoice in suffering

            Suffering produces endurance

                        Endurance produces characters

                                    Character produces hope

                                                Hope does not put to shame     

 While we were weak – Christ died for us (v. 6)

(v. 7) die for the righteous or die for a good person…

While we were still sinners – Christ died for us (v. 8)  

 

(v. 10) we are reconciled to God by the death of His Son – cp. 2 Cor. 5:18-21

(v. 11) we rejoice in God through our Lord Jesus Christ 

Advent Readings: Luke 8

Luke 8

The chapter is full of women. First, we with a list of women who accompanied Jesus. In the middle of the chapter, we see mother of Jesus. She comes with the brothers of the Messiah (if the believe in a literal sense of the Biblical text – the perpetual virginity of St. Mary goes through the window). Then the chapter ends with a double story. The main plot develops around the resurrection of Jairus’ daughter. Sandwiched within the story there is a healing of a woman who touched a fringe of His garment – the fulfillment of the prophecy from Zechariah 8:23. All of these “women environment” is an important part of Christ’ ministry. Mary raised Him, some of them were near to support and provide for the disciples. Many were healed or even raised… from the dead.

All of this leads to an important observation – having God the Father and the Son, there should be a global “mother” figure in the life of a Christian. For some believers this place is occupied by Mother Mary. I don’t think this is a good theology. Don’t take me wrong – all nations should call Mother Mary blessed (Lk. 1:48). But the greater figure is the Church. Church is where we are born of the water and the Spirit, Church is where we are raised in faith and godliness, being fed by the Word and Sacrament. Church will sing after our departure a song, glorifying the One Who brought us into His marvelous light. 

Advent Readings: Luke 7

Luke 7

One of the most controversial passages in the whole Gospel is the sending of the messengers by John the Baptizer. He sends them with a question: “are you the one? Or should we wait for another?” We know that he jumped in the womb of Elizabeth, he was the one who pointed to Jesus saying: “This is the Lamb of God, who takes away the sins of the world,” he was the one who baptized Jesus and saw the dove descending on the Messiah… There are so many facts describing faithfulness of John.

Then why did he send his disciples with the question. I believe we have one of the most glorious examples of a disciple promoting the Master, the LORD. John sent his followers to see for themselves Who is in front of them. The One who would help the blind to receive sight, the lame to walk, who cleansed the lepers, and deaf received their hearing, death were raised up and the good news was preached to the poor [of spirit] (Lk. 7:22). John tells them to ask the question from the first person: “should WE wait another?” And the answer is no, you shouldn’t for “blessed is the one who is not offended by me” (Lk. 7:23).

Even in prison, even fighting for life, even under pressure St. John the Baptizer points everyone to Jesus the Messiah. Not to himself, not appointing the successor from among his followers, none of that. Living or dying he completes his task – helping the world to recognize and follow the One who came to save the world. 

Advent Reading: Luke 6

Luke 6

There are many things that can or should be said about chapter 6. Sabbath “controversy,” another version of beatitudes, followed by the “woes,” closing the chapter with the building house on the rock. What I want to point out is something that involves counting skills.

To those who pays attention (the basic meaning of “to you who hear”) Jesus lays out 16 imperative verbs (v. 27-38):

1. love your enemies

2. do good to those who hate you

3. bless those who curse you

4. pray for those who abuse you

5. to the one who strikes in on the cheek, offer the other also

6. do not withhold your tunic from one who takes away your cloak

7. give to everyone who begs from you

8. do not demand back

9. do so to them as you wish that others do to you

10. do good [to your enemies]

11. lend, expecting nothing in return

12. be merciful

13. Judge not

14. condemn not

15. forgive

16. give

 

This sets a moral and evangelism bar so high. When an adequate reality assessment kicks in, we realize that it is impossible for man to measure up to this list. Jesus did it all, He is the one who took upon Himself an obligation to tread the path of righteousness. The path we are invited, being justified, as we set the foot on the way of sanctification.

There is a need for a numerical comment. Somewhere in the middle of the list (between 9 and 10), Jesus repeats “love your enemies.” This turns a list into 17 consecutive verbs. That’s makes the list way more interesting. A sign of fulness is developed further in John 21. Remember, Jesus makes breakfast for the tired disciples who fished all night long and couldn’t catch anything. John notices that Jesus brought 153 large fish (John 21:11). 153 is triangular 17. Putting these two passages, we see that Jesus invites His disciples to consume the list of 17 imperatives of godliness, same as the LORD invited Jeremiah and Ezekiel eat the Word of God (Jeremiah 15:16; Ezekiel 2:8-3:3). When disciples are fed with the fish, Jesus tells St. Peter: “feed My lambs” (John 21:15,16,17).

Jesus first feeds us, with the Word and the Sacrament of the Altar. That brings us to the path of responsibility to feed the others, sharing the Word, our testimonies, our lives… 

Advent Readings: Luke 5

Luke 5

Well-structured chapter. Think about it. First Jesus calls Peter, James, and John as his first disciples. The story is structures by the usage of the word “boat(s)” – total usage 6 times! Fulness of manly impact on the world, as man was created on the sixth day.

Then Jesus heals two people – a leper (5:12-16) and a paralytic (5:17-26). Both of them re-gained access to the Temple. The first one was forbidden access for purity/cleanness reasons, while the paralytic simply couldn’t come on his own.

The third block is call of Levi – a tax collector. It is a unique call by itself – the Messiah invites as a disciple a person who collected money for the occupational forces of Rome. So scandalous! Especially taking into account the fact that he was from the tribe of Levi. He should’ve served as a local pastor of a synagogue, but the challenges of life made a correction of his path of life.

Then comes the conclusion – a parable about the Old and the New. Usually, the parable is interpreted as a strife for new things. Yet, the careful reading suggests that Jesus argues for the proper use of both. It is something new for Biblical history to call the fisherman (prior to Jesus, God more than often called shepherds: Abraham, Isaac, Jacob, Moses, David etc.), while calling a Levi “back” to ministry is an example of Old/good patterns (cp. Lk. 5:39). Change for a sake of change is not what Jesus is rooting for. What He introduced is an invitation of a new type of people as disciples, while maintaining the old flock close to Him. 

Advent Readings: Luke 4

Luke 4

The chapter begins with a story of temptation. Many of us know it almost by heart. Bread, glory, false humility… Jesus gloriously defends Himself with the Word, to be precise – with the words of Moses from his last sermon, delivered right before Israel left the desert going to the Land of promise. Even a pitiful attempt of the devil to misinterpret Psalm 91 [which rabbinical tradition assigns to Moses], didn’t break through the Torah based shielding or a very unique technic of fencing with the Word of God (cp. Eph. 6:17).

Advent Readings: Luke 3

Luke 3

The life of Jesus is intertwined with the life and rule of earthly authorities. The chapter begins with a historical setting: 15^th year of Tiberius Caesar, when Pontius Pilate was a governor of Judea, two Herodian brothers rule the territories of Galilee, Iturea and Trachonitis etc. Then, right before a description of Jesus’ baptism, St. Luke goes into a historical “jump” – incarceration of John the Baptizer by Herod (royal character). Then the chapter ends with the genealogy of Jesus.

There are many debates over genealogy itself and its difference from the one in Matthew. I think it is the “royal” context that unlocks the mystery of Lukian presentation. Unlike Herod or his brother Philip, who track their authorities to Rome, and even Caesar whose power doesn’t go further then a couple of centuries, the Royal authority of Jesus goes beyond the human appointments or people’s approval. His royal status goes back to God himself (Lk. 3:38).

That’s why when the voice comes from heaven saying “You are my beloved son,” the combination of Gen. 22:1 and Psalm 2, we should understand it as a statement of Divine inauguration of the King of kings and the LORD of lords!        

Romans: Realization of Faith

Realization of Faith

Passage: 4:13-25

Structure:

a. 4:13-15, righteousness of faith

  b. 4:16-17a, father of many nations

    c. 4:17b, He who gives life to the death & calls into being what does not exist

  b’. 4:18-22, father of many nations

a’. 4:23-25, having faith in the resurrection of Jesus Christ

Commentary:

We stay with the example of Abraham, but now St. Paul is bringing his point home. It is not an inheritance based on law, it is righteousness of faith that establishes our connection with the father of our faith Abraham.

The apostle gives two examples of believing in something that is considered impossible:

(1) Abraham’s faith did not weaken for the promise of having children being 99 years old, when his wife – Sarah – was about 90 years old.

(2) Jesus being raised from the dead.

Example of Abraham:

First one is a historical example of a man of faith. It has two parts: difficult and impossible.

It is difficult to get a 99 year old man “to get going.”

It is impossible to make a barren (lit. dead) womb to conceive.    

 

“Example” of Jesus, as the center point of our faith (4:23-25):

Raised from the dead (this is difficult, but happened before)

Delivered for our trespasses and raised for our justification (impossible) 

Romans: Example of Abraham

Example of Abraham

Passage: 4:1-12

Structure:

A. 4:1-2, Gain by flesh

  B. 4:3, Abraham believed, and God counted it as righteousness

    C. 4:4-5, Faith is credited as righteousness

    C’. 4:6-8, God credits righteousness apart from work

  B’. 4:9, Faith was counted to Abraham as righteousness

A’. 4:10-12, sign of circumcision AS a seal of righteousness

Commentary:

Story of Abraham

Main point: v.4-5 the one who works receives wages, what he/she earns.

The one who doesn’t work but believes in HIM (or trust HIM) Who justifies the ungodly, his faith is counted as righteousness.

Recognition of “ungodly” state/status – What binds him with God is faith/trust

 Is there any difference in English between faith and trust?

It is supported by a quote from David Ps. 32:1-2.

What do we know about David??

Then St. Paul goes back to Abraham to make a historical account straight: what happened first faith/trust or circumcision? (see, Gen. 15 and Gen 17).

Abraham as the father of all who believe – the Venn diagram from all who believes combines both those who are circumcised and those who are not circumcised. 

Advent Readings: Luke 2

Luke 2

This chapter can be divided into 6 portions:

a. 2:1-7, Birth of Jesus

a’. 2:8-20, Shepherds “check out” the birth of Jesus

  b. 2:21, circumcision of Jesus

    c. 2:22-38, Jesus was presented at the Temple

      d. 2:39-40, Return to Nazaret

    c’. 2:41-50, 12^th year-old Jesus in the Temple

      d’. 2:51-52, Return to Nazaret

Three things as an observation:

The first two are related to our liturgical practices. The great angelic hymn Gloria in excelsis (Lk. 2:14) is a part of our regular weekly worship. Glory to God in the highest begins the Service of the Word. That’s a signal (for those who care) that the story of Jesus is about to be re-told – our Divine service settings follow the Gospel outline pointing to Crucifixion by singing Agnus Dei (the Lamb of God), and Resurrection (Nunc Dimittis, see later) and concluding Benediction as a representation of the Ascension. Jesus is the One Who brings peace to earth which results in a pleasure of fellowship among the men.

I already mentioned the next liturgical piece of inheritance found in this chapter – Nunc Dimittis. “Lord, now you are letting your servant depart in peace…” – a beginning of Simeon’s song (Lk. 2:29-32). Looks like he was an old man – he won’t see death until he had seen the Lord’s Messiah (Lk.2:26). And the fact that he is eager to go to the Lord (through death waiting for the resurrection of the Messiah) supports his advance in years. We sing this hymn at the end of the Eucharistic service. As Simeon who saw salvation with his own eyes (Lk. 2:30), we see salvation with our own eyes given to us in a form of the Lord’s Supper (cp. SC VI:3).

Third comment relates to another person who met Jesus’ family in the Temple. The prophetess Anna, the daughter of Phanuel, of the tribe Asher (Lk. 2:36a). What is interesting about this statement is the fact of mentioning the tribe of Asher. Most of us don’t know much about the tribe. For these descendants didn’t provide Israel with great kings, or priest, or prophets. Actually, as a part of Northern Kingdom they were captured by the Assyrian Empire. Usually, here begins the theology of 10 lost tribes. Yet, according to the Gospel of Luke the tribe was not destroyed – she lived long passed the Assyrian and Babylonian exile, restoration of the Kingdom, and now she is facing the baby Jesus – Incarnate Messiah. After all, it’s all about Him. 

Advent readings: LUKE 1

LUKE 1

St. Luke begins his story of Jesus, introducing himself as a true historian. He interviewed, compared his notes, and did diligent research, trying to achieve one goal – that you, most excellent Theophilus, may have certainty concerning the things you have been taught (Lk. 1:3b-4).

Then he begins a story of John Baptizer’s birth and sandwiched within the story there a prophesy of Jesus’ birth. The chapter has a general chiastic structure:

a. 1:5-25, Birth of John the Baptizer foretold

  b. 1:26-38, Mary listens of Jesus birth

    c. 1:39-45, Mother of John the Baptizer and mother of Jesus meet

  b’. 1:46-56, Mary talks/sings about “visitation of God”

a’. 1:57-80, Birth of John the Baptizer

For a great detailed analyses of these passages, I recommend commentary of Arthur Just on the Gospel of Luke in 2 volumes.

I will just mention two things. First, we meet Zechariah [father of John the Baptizer] in the Temple. It is important to see that Jesus came in the “templish” environment. Sacrifices, psalm singing, fellowship of believers in the Temple courtyard etc. The Messiah came not to abolish the LAW (Torah, the Teaching of God), but to fulfill it (Mt. 5:17). Zechariah is a priest (not a High Priest), who served and waited faithfully the realization of the Old Testament prophecies. To whom much is given, much is required (Luke 12:48) – this is why his is discipled with a vow of silence as a result of questioning the abilities of the Creator. When his son is born and John receives his name, Zechariah bursts out with a beautiful hymn, Luke 1:67-79.

Our liturgical tradition kept this song in the rites of Matins and Morning Prayer (cp, LSB 226 and 238). Unfortunately, not many of our churches have morning services on weekdays or prior to Sunday Divine service. That’s why not many people are familiar with this deep theological confession of faith.

Second, Magnificat or my soul magnifies the Lord (Lk. 1:46-55). This song is a part of Vespers or Evening service (LSB 231 and 248). On one hand, the song can be seen as a unique example when a Biblical saint exhibits not a humble behavior – think of how Mary states that all generations will call me blessed (Lk. 1:48b). On the other hand, she doesn’t say anything else but confirms what was said previously by Angel (Lk. 1:28) and Elisabeth (Lk. 1:42). I believe that Mother Mary shows us an example of a proper identification. She knows [to some extent] what awaits her as a mother of Messiah. Very often we think of too high or too low. Unlike us, Mary had a balanced view of herself. She neither calls herself a savior, or lordess, or goddess, not a worthless worm. She responds to Angel – “I am the servant of the LORD; let it be to me according to your WORD” (Lk. 1:38).