Humility (Lk 14:11-14:11)

“All who exalt themselves

Will be humbled!

Those who humble themselves

Will be exalted!”

 

ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται.

 

Luke indicated that Jesus said that all who exalted themselves (ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν) would be humbled (ταπεινωθήσεται).  On the other hand, all those who humbled themselves (καὶ ὁ ταπεινῶν ἑαυτὸν), would be exalted (ὑψωθήσεται).  There was something similar in Matthew, chapter 23:11-12, and chapter 20:26, but within different contexts.  There Jesus said that whoever wanted to be great among them must be their servant or waiter (ἀλλ’ ὃς ἐὰν θέλῃ ἐν ὑμῖν μέγας γενέσθαι, ἔσται ὑμῶν διάκονος).  Whoever wanted to be first among them (καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος) must be their slave (ἔσται ὑμῶν δοῦλος).  Clearly, Jesus wanted his new leaders not to be like the gentile Roman leaders or the Jewish religious leaders.  They were to be true leaders who served their people, as they practiced servant leadership, not dictatorial leadership.  Jesus said that the greatest among them would be their servant (ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος).  Like here, whoever exalted themselves would be humbled (Ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται,).  On the other hand, anyone who humbled themselves would be exalted (καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται).  This role reversal was an indication of the end times.  Do you humble yourself?

Love your neighbor (Lk 10:27-10:27)

“You shall love

Your neighbor

As yourself.”

 

καὶ τὸν πλησίον σου ὡς σεαυτόν.

 

Luke indicated that the lawyer said that they should love their neighbor (καὶ τὸν πλησίον σου) as themselves (ὡς σεαυτόν), using the second person plural.  There is something similar in Mark, chapter 12:3, where Mark indicated that Jesus, not the lawyer, replied that the 2nd commandment was like the 1st one. since it was about love.  Not only were they to love God, but they were to love their neighbors as themselves.  There were no other commandments greater than these 2 commandments of love.   Everything was based on the love of God and neighbor.  Matthew, chapter 22: 38-39 had Jesus reply also, not the lawyer, that they were to love their neighbors as themselves, since all the commandments of the law and the prophets hung on these two commandments.  This second commandment was based on Leviticus, chapter 19:11-18, that has become the basic fundamental cornerstone of Judaism and Christianity.  Leviticus further explained the Ten Commandments and your neighbor.  They were not to steal or deal falsely with their neighbor.  They should not lie, swear, or defraud their neighbor.  They were not to keep the wages of a laborer, or revile the deaf or the blind.  They should not render an unjust judgment, since they should treat the poor and the great with equal justice.  They should not slanderer or profit from the blood of their neighbors.  They were not to hate in their heart any of their relatives.  They should not take vengeance or bear a grudge, because they should love their relatives and neighbors as themselves.  All the commandments of the law and the prophets depended on these two commandments of loving God and your neighbor.  Do you love your neighbor?

Love your enemies! (Lk 6:35-6:35)

“But love your enemies!

Do good!

Lend!

Expect nothing

In return!

Your reward

Will be great!

You will be

Children

Of the Most-High!”

 

πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ Ὑψίστου,

 

Matthew, chapter 5:44 was more forceful when Jesus said that they were to love their enemies (ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν) and even pray for those who were persecuting them.  Here Luke indicated that Jesus said that they were to love their enemies (πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν), as in Matthew.  However, they were to do good (καὶ ἀγαθοποιεῖτε).  They were expected to lend to others (καὶ δανίζετε), expecting nothing in return (μηδὲν ἀπελπίζοντες).  This was based on Exodus, chapter 22:25 that if they lent money, they should not charge interest to the poor.  Leviticus, chapter 25:27, said that if any of their relatives fall into difficulties and become dependent on them, they should support them as though they were resident aliens.  They were not to take interest or profit from them while they are living and eating in their house.  Yahweh would provide.  Their reward would be great (καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς) because they would be children of the Most-High God (καὶ ἔσεσθε υἱοὶ Ὑψίστου).  Have you ever lent money to relatives?

The throne of David (Lk 1:32-1:32)

“Jesus

Will be great.

He will be called

The Son

Of the Most High.

The Lord God

Will give him

The throne

Of his ancestor

David.”

 

οὗτος ἔσται μέγας καὶ Υἱὸς Ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ Κύριος ὁ Θεὸς τὸν θρόνον Δαυεὶδ τοῦ πατρὸς αὐτοῦ,

 

Now comes the kicker.  This child Jesus would be special, really special.  Luke said that the Angel Gabriel told Mary that her child Jesus would be great (οὗτος ἔσται μέγας).  He would be called the Son of the Most High (καὶ Υἱὸς Ὑψίστου κληθήσεται).  The Lord God (Κύριος ὁ Θεὸς) will give him (καὶ δώσει αὐτῷ) the throne of his ancestor David (τὸν θρόνον Δαυεὶδ τοῦ πατρὸς αὐτοῦ).  This Most High indicated Elohim, one the Hebrew titles for God.  Jesus would have the Davidic throne because Joseph was a descendant of David.  This was really great news.

He will be like Elijah (Lk 1:17-1:17)

“With the spirit

And power

Of Elijah,

He will go

Before the Messiah.

He will turn

The hearts

Of parents

To their children.

He will turn

The disobedient

To the wisdom

Of the righteous.

He will

Make ready

A people

Prepared for the Lord.”

 

καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει Ἡλεία, ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν φρονήσει δικαίων, ἑτοιμάσαι Κυρίῳ λαὸν κατεσκευασμένον.

 

Luke then introduced the concept of Elijah to this new child. The role of Elijah can be found also in Mark, chapter 9:11, as well as in Matthew, chapter 17:11, where the disciples of Jesus asked him why the Scribes said that Elijah the prophet had to come first.  The prophet Malachi, chapter 4:5, had also foretold the coming of Elijah.  Malachi had said that Yahweh was going to send the prophet Elijah before the great and terrible day of Yahweh would come.  Jesus did not disagree with this comment.  He responded by reiterating that Elijah was indeed coming to restore all things.  There was no doubt about the role of Elijah, a 9th century BCE northern Israel prophet, as in the Elijah cycle in 1 Kings, chapter 17-19.  He dominated late Jewish thought.  In Matthew, Jesus had a clear link of Elijah to John the Baptist, since he was the new Elijah.  Here Luke said that this child would precede or go first before the Lord (καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ).  He would have the spirit and the power of Elijah (ἐν πνεύματι καὶ δυνάμει Ἡλεία).  Then he would turn the hearts of parents to their children (ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα), as well as turn the disobedient ones into wise righteous ones (καὶ ἀπειθεῖς ἐν φρονήσει δικαίων).  He would prepare people to be disposed to get ready for the Lord (ἑτοιμάσαι Κυρίῳ λαὸν κατεσκευασμένον), by teaching about repentance and restoring families.  This child was going to be the forerunner for the Messiah, since all the prophets and the law had predicted this right up until the time of this child John.

He will not drink strong drink (Lk 1:15-1:15)

“John will be great

In the sight

Of the Lord.

He must never

Drink wine,

Or any strong drink.

He will be filled

With the Holy Spirit,

Even before his birth,

From his mother’s womb.”

 

ἔσται γὰρ μέγας ἐνώπιον Κυρίου, καὶ οἶνον καὶ σίκερα οὐ μὴ πίῃ, καὶ Πνεύματος Ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ,

 

Now comes the jolt, as the role of this John would be made clear.  This angel, via Luke, pointed out that this child will not be just another Jewish kid, but someone special, befitting his special birth.  Luke had the angel continue that John would be great in the sight of the Lord (ἔσται γὰρ μέγας ἐνώπιον Κυρίου).  However, he must never drink wine, or any strong intoxicating drink (καὶ οἶνον καὶ σίκερα οὐ μὴ πίῃ), like a Nazirite, a person dedicated to God, as in Numbers, chapter 6:1-4.  Either a man or woman could take these Nazirite vows that made them closer to Yahweh.  In Hebrew the term “nazir” meant a vow, so that it was possible for a non-Levite to be a favorite of Yahweh also.  Vow taking in most religious groups sets those people apart, just as the religious vows of the medieval Catholic Church became popular, producing vowed monks and nuns.  A striking English comment would be that these are “Nazi rites.”  This Nazirite vow separates them from normal life, especially from wine and anything to do with grapes.  The Nazirite stayed away from grapes of any kind.  Thus, John was to be filled with the Holy Spirit (καὶ Πνεύματος Ἁγίου πλησθήσεται) even before his birth, from his mother’s womb (ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ).  John would be holy before he was born.  The Holy Spirit would play a major role in the works of Luke here and in Acts.  This special role of John is similar to Samuel in 1 Samuel, chapter 1:11, and Samson in Judges, chapter 13:4-7, in the Hebrew Bible.  Both were dedicated to be Nazirites before their birth.  John was to be a special dude.

 

Servant leadership (Mk 10:43-10:44)

“But it is not so

Among you.

Whoever wishes

To become great

Among you

Must be your servant.

Whoever wishes

To be first

Among you

Must be a slave

Of all.”

 

οὐχ οὕτως δέ ἐστιν ἐν ὑμῖν· ἀλλ’ ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν, ἔσται ὑμῶν διάκονος,

καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων δοῦλο

 

There is something similar to this in Matthew, chapter 20:26-27, almost word for word, and Luke 22:26, but slightly different.  Mark said that Jesus reminded them that their authority was not going to be like the gentiles among themselves (οὐχ οὕτως ἐστὶν ἐν ὑμῖν).  The early Christian leaders, the 12 apostles, would lead this newly forming community of Jesus followers.  Whoever wanted to be great among them (ἀλλ’ ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν) must be their servant or waiter, their ministerial deacons (ἔσται ὑμῶν διάκονος).  Whoever wanted to be first among them (καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος) must be their slave (ἔσται ὑμῶν δοῦλος).  Clearly, Jesus wanted his new leaders not to be like the gentile Roman leaders, but true leaders who served their people.  The early 12 apostolic leaders were to practice servant leadership, not dictatorial leadership.  They were forming a new kind of community that was not hierarchical but service orientated.

 

Why does Elijah come first? (Mk 9:11-9:11)

“Then they asked him.

‘Why do the Scribes say

That Elijah

Must come first?’”

 

καὶ ἐπηρώτων αὐτὸν λέγοντες Ὅτι λέγουσιν οἱ γραμματεῖς ὅτι Ἡλείαν δεῖ ἐλθεῖν πρῶτον;

 

The role of Elijah can be found also in Matthew, chapter 17:10, as well as here in Mark.  The disciples of Jesus asked, questioned or interrogated him (καὶ ἐπηρώτησαν αὐτὸν λέγοντες) about why the Scribes said (Ὅτι λέγουσιν οἱ γραμματεῖς) that Elijah had to come first (ὅτι Ἡλείαν δεῖ ἐλθεῖν πρῶτον).  The prophet Malachi, chapter 4:5, had also foretold the coming of Elijah.  He said that Yahweh was going to send the prophet Elijah before the great and terrible day of Yahweh would come.  These Scribes were contemporary religious experts who determined the traditions to be followed.  They were professional copiers of manuscript documents, although they had a wider role in Jewish society.

The forgiveness of sins (Mk 3:28-3:28)

“Truly!

I say to you!

People will be forgiven

For their sins.

They will be forgiven

For whatever blasphemies

They utter.”

 

Ἀμὴν λέγω ὑμῖν ὅτι πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων, τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι, ὅσα ἐὰν βλασφημήσωσιν·

 

This is the first instance of Mark with a solemn pronouncement of “I say to you!”  There were similar statements like this in Matthew, chapter 12:31, and Luke, chapter 12:10.  Mark has Jesus tell them with a solemn proclamation (Ἀμὴν λέγω ὑμῖν).  God would forgive all human sins of the sons of men (ὅτι πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων) as well as whatever blasphemies they utter (καὶ αἱ βλασφημίαι, ὅσα ἐὰν βλασφημήσωσιν).  These blasphemies were abusive or bad language about God.  This sounds great about everything able to be forgiven.

Fourth narrative

The fourth narrative section revealed the increasing opposition to Jesus.  Thus, his disciples had to prepare for his absence.  These instructions emphasized responsibility and humility.  Simon was renamed Peter, the rock upon which he was going to build his church, especially the mystery of the kingdom of heaven.

While Jesus was preaching in the various towns, John the Baptist was put in prison.  The disciples of John questioned Jesus and Jesus responded.  Jesus then asked questions about John.  Was John more than a prophet?  Then Matthew had a series of Old Testament scriptural quotations about John.  How great was John the Baptist?  Was John Elijah?

Jesus warned that this was a childish generation that was indifferent as they kept on eating and drinking, as if nothing important was happening.  Jesus was against the various Galilean cities and towns, especially Chorazin, Bethsaida, and Capernaum.  Jesus explained that there were hidden things from the wise ones, especially the relationship of the Father with the Son, but that the disciples had an easy yoke to bear.

Next came the question of eating on the Sabbath.  The Pharisees reacted against Jesus, but he used the example of David and the priests in the Temple to respond to them.  God was the Lord of the Sabbath.  Thus, when Jesus went into the synagogue, they asked him if he would heal anyone on the Sabbath?  Jesus compared sheep to human beings and then healed the man’s hand.  Thus, the Pharisees conspired against Jesus, while he took a low profile.

Jesus said that the fulfillment of the prophesy of Isaiah was at hand in the servant of Yahweh.  Jesus cured the blind and mute man as the crowds were amazed.  However, the Pharisees compared Jesus to Beelzebul, the devil.  Jesus responded that a divided kingdom would not stand.  The Spirit of God was with Jesus.  The bandits tied up people before stealing from them.  You were either for or against Jesus.  They should be aware of the sin against the Holy Spirit.

Jesus then issued a series of sayings about a tree and its fruit.  He compared the Pharisees to a brood of vipers.  There could be good and bad treasures.  Words would either save or condemn them.

Jesus told them about the sign for this evil generation that was always seeking signs.  He was only going to give them the sign of Jonah.  Notice how the men of Nineveh reacted.  The Queen of Sheba brought gifts to Solomon.  The unclean spirit would return with other evil spirits.  The relatives of Jesus, his mother and brothers showed up, but Jesus said that he had a new family.

Then Jesus spoke in parables siting in a boat by the sea.  There was the parable of the sower with his lost seeds, where only a few of the seeds fell on good soil.  His disciples wanted to know why he was speaking in parables, so that Jesus explained why he used parables.  Once again, he referred to a prophecy of Isaiah.  He explained about the seeds on the rocky ground and the seeds among the thorns.  Finally, he explained the meaning of the seeds on good ground or path since they were the blessed ones.

Then there was the parable about the weeds among the wheat.  The slaves let the weeds grow and then separated them at harvest time.  There were other parables about the mustard seed and the yeast.  Jesus spoke to the crowds in parables, but he explained these parables to his disciples, especially the sower, the field, and the seeds.  He explained the enemy and the burning of the weeds.  The punishment for the weeds came at the harvest end times.  Thus, the reward for the righteous will be at the end times.

The kingdom of heaven was like a treasure, like pearls, and like a fishing net.  Jesus explained the parables because the disciples did not understand them.  They were like new and old treasures.

Jesus was an astonishment in his own home town.  They all knew the family of Jesus.  Thus, he was a prophet without honor in his own country.

Herod thought that Jesus was a resurrected John the Baptist, but he was afraid of John the Baptist.  At his birthday party, Herod granted the wish to have the head of John the Baptist on a platter.  Meanwhile, John the Baptist’s disciples buried him.

Jesus was worried as he was healing the sick people.  The disciples complained about the crowds, so that Jesus told them to give them something to eat.  However, they only had five loaves and two fish.  Then Jesus blessed the five loaves of bread and distributed them to the crowd.  There were even leftovers from this crowd of five thousand people.

The disciples left in a boat, so that Jesus prayed alone.  The boat was in the middle of the sea when Jesus walked on water to come to them.   Peter talked to Jesus and then attempted to walk on the water.  Jesus then saved Peter who recognized Jesus as the Son of God.  Then there were the healings at Gennesaret, where Jesus cured the sick.

The Pharisees from Jerusalem came to Jesus to ask him why his disciples did not wash their hands before eating.  Jesus responded by telling them to honor their parents since there was hypocrisy in their traditions.  He cited Isaiah about vain worship.  He told them to hear and understand.  They should watch what came out of their mouth rather than what went into their mouth as defilement.  The Pharisees were offended, but Jesus called them blind guides.  Peter wanted to understand more so that Jesus explained the mouth should speak from the heart.

Jesus went to the coastal cities of Tyre and Sidon where he met a Canaanite woman.  He said that he was only going to the lost sheep of Israel, but this Canaanite woman persistently asked for help.  Jesus refused again saying that he could not feed the dogs.  However, she responded that dogs eat crumbs from the table.  Jesus said that she had great faith and healed her.

As Jesus healed the crowds of people in the mountain near the Sea of Galilee, he had compassion for them.  Where will they get food?  His disciples said that they had seven loaves.  Jesus then gave thanks over them and distributed the bread to four thousand men as there was a second multiplication of bread loaves.

Jesus went to Magadan.  There the Pharisees asked for a sign from heaven.  Once again, Jesus said that there are weather signs, but he would only give this evil generation the sign of Jonah.

The disciples had forgotten to bring bread, but Jesus warned them about the yeast of the Pharisees.  He reprimanded his disciples for their lack of faith as he reminded them about the multiplication of the loaves of bread.  They should be worried about the Pharisees not food.

What was the role of Peter?  Jesus asked about the Son of Man as the disciples responded.  Then Jesus asked them about himself.  Peter gave a very positive response, so that Jesus rewarded him.  The Messianic secret was tied to the future of Jesus in this conversation between Peter and Jesus.  He would have to take up his cross if wanted to save his life because the Son of Man in his kingdom would be coming soon.

Jesus took three of his apostles up a mountain where he was transfigured before them.  Moses and Elijah appeared with him.  Peter wanted to set up three tents for them.  A voice from the cloud came as the three apostles adored him.  Jesus asked them to be silent about this.  What was the role of Elijah and John the Baptist?

An epileptic man knelt before Jesus that his disciples were unable to heal.  Jesus then healed him, so that his disciples wondered why they were unable to heal this epileptic?  Jesus spoke about the future of the Son of Man.  Should they pay the Temple tax?  Jesus responded that the son of the king did not pay taxes, but he told Peter to pay them anyway.

Finally, we have the ecclesiastical discourse about who is the greatest.  A child is the greatest because when you welcome a little child, you welcome Jesus.  They were not to cause children to sin.  They were not to tempt people.  It would be better to be maimed and blind than suffer eternal fire.  They were not to despise the little ones.  Jesus explained the parable of the lost sheep and fraternal correction.  What were you to do with a sinning brother.  Let him become a gentile, if he does not listen.  Common prayer was important so that they should gather in his name.  How often should they forgive?  The response was the seventy times seven.

Then there was the parable of the unforgiving servant slave.  The master settled accounts with servant slaves.  One owed ten thousand talents, so that the king forgave him his debt.  However, this servant slave would not forgive the debt of his fellow slaves, who were angry.  Thus, this unforgiving slave was tortured.  This parable explanation was simple, forgive your brothers.