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!