Render to Caesar (Lk 20:25-20:25)

“Jesus said to them.

‘Then give

To the Emperor Caesar

The things

That are the Emperor Caesar’s!

Give to God

The things

That are God’s.’”

 

ὁ δὲ εἶπεν πρὸς αὐτούς Τοίνυν ἀπόδοτε τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ.

 

Luke indicated that Jesus said to them (ὁ δὲ εἶπεν πρὸς αὐτούς) to give back to the Emperor Caesar (Τοίνυν ἀπόδοτε τὰ Καίσαρος), the things that are of the Emperor Caesar’s (Καίσαρι)!  However, give to God the things that are God’s (καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ).  There is something similar in Matthew, chapter 22:21, and in Mark, chapter 12:17, almost word for word.  Mark said that Jesus responded to them (ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς) by telling them to give to the Roman emperor Caesar the things that belonged to the emperor (Τὰ Καίσαρος ἀπόδοτε Καίσαρι).  At the same time, they should give to God the things that belong to God (καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ).  Matthew said that Jesus responded to them (τότε λέγει αὐτοῖς) by telling them to give to the Roman emperor Caesar the things that belonged to the emperor (Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι).  At the same time, they should give to God the things that belong to God (καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ).  Jesus appeared to accept the Roman rule and its taxing policies.  He also had a milder view of their tax collectors.  With this ambiguous answer, Jesus avoided offending Jewish nationalists and the Roman Empire party and its officials.  Thus, the Roman and Jewish parties were both satisfied and unsatisfied at the same time.  If everything belonged to God, do not pay this tax.  If everything belonged to the Roman Empire, pay the tax.  The choice was theirs.  He was not going to tell them what to do.  This statement of Jesus has become the basic Christian understanding of the relationship between religious churches and civilian states.  Do you see a difference between Church regulations and civic state regulations?

They were shamed (Lk 13:17-13:17)

“When Jesus said this,

All his opponents

Were put to shame.

The entire crowd

Was rejoicing

At all the wonderful things

That he was doing.”

 

καὶ ταῦτα λέγοντος αὐτοῦ κατῃσχύνοντο πάντες οἱ ἀντικείμενοι αὐτῷ, καὶ πᾶς ὁ ὄχλος ἔχαιρεν ἐπὶ πᾶσιν τοῖς ἐνδόξοις τοῖς γινομένοις ὑπ’ αὐτοῦ.

 

Luke uniquely indicated that when Jesus said this (καὶ ταῦτα λέγοντος αὐτοῦ), all his opponents (πάντες οἱ ἀντικείμενοι αὐτῷ,) were put to shame (κατῃσχύνοντο).  The entire crowd (καὶ πᾶς ὁ ὄχλος) was rejoicing (ἔχαιρεν) at all the wonderful things that he was doing (ἐπὶ πᾶσιν τοῖς ἐνδόξοις τοῖς γινομένοις ὑπ’ αὐτοῦ).  Jesus had turned this Jewish synagogue crowd around.  Now they were rejoicing and happy about him curing this crippled woman on the Sabbath.  So ends this unique story of Luke about curing the crippled woman on the Sabbath.  What do you think is the relationship between sickness and satanic possession?

 

Divided kingdom (Lk 11:17-11:17)

“But Jesus knew

What they were thinking.

He said to them.

‘Every kingdom

Divided against itself

Becomes desolate.

One house falls

On another house.”

 

αὐτὸς δὲ εἰδὼς αὐτῶν τὰ διανοήματα εἶπεν αὐτοῖς Πᾶσα βασιλεία ἐφ’ ἑαυτὴν διαμερισθεῖσα ἐρημοῦται, καὶ οἶκος ἐπὶ οἶκον πίπτει.

 

Luke indicated that Jesus knew what they were thinking (αὐτὸς δὲ εἰδὼς αὐτῶν τὰ διανοήματα).  He said to them (εἶπεν αὐτοῖς) that every kingdom (Πᾶσα βασιλεία) divided against itself (ἐφ’ ἑαυτὴν διαμερισθεῖσα) becomes desolate (ἐρημοῦται).  One house falls against another house (καὶ οἶκος ἐπὶ οἶκον πίπτει).  There were similar statements in Mark, chapter 3:24-25, and Matthew, chapter 12:25.  Mark indicated that Jesus responded to the Scribes with his house divided remarks.  Jesus said to them that if a kingdom was divided against itself, that kingdom would not be able to stand.  If a house was divided against itself that house would not be able to endure.  This was one of President Abraham Lincoln’s (1809-1865) favorite biblical passages about slavery.  Matthew said that Jesus knew what the inner thoughts of the Pharisees were, so that he said to them that every kingdom divided against itself would be destroyed.  No city or house divided against itself could endure for a long time.  This was a very strong argument against Jesus and Beelzebul working together.  What do you think the relationship of Jesus to the devil is?

The Father and the Son (Lk 10:22-10:22)

“All things

Have been handed over

To me,

By my Father.

No one knows

Who the Son is

Except the Father.

No one knows

Who the Father is

Except the Son,

And anyone

To whom

The Son chooses

To reveal him.”

 

πάντα μοι παρεδόθη ὑπὸ τοῦ Πατρός μου, καὶ οὐδεὶς γινώσκει τίς ἐστιν ὁ Υἱὸς εἰ μὴ ὁ Πατήρ, καὶ τίς ἐστιν ὁ Πατὴρ εἰ μὴ ὁ Υἱὸς καὶ ᾧ ἐὰν βούληται ὁ Υἱὸς ἀποκαλύψαι

 

Luke indicated that Jesus said that all things had been handed over to him (πάντα μοι παρεδόθη… μου) by his Father (ὑπὸ τοῦ Πατρός).  No one knows who the Son is (καὶ οὐδεὶς γινώσκει τίς ἐστιν ὁ Υἱὸς), except the Father (εἰ μὴ ὁ Πατήρ).  The reverse is also true.  No one knows who the Father is (καὶ τίς ἐστιν ὁ Πατὴρ) except the Son (εἰ μὴ ὁ Υἱὸς), and anyone whom the Son chooses to reveal him (καὶ ᾧ ἐὰν βούληται ὁ Υἱὸς ἀποκαλύψαι).  Matthew, chapter 11:27, also had Jesus explain his relationship to the Father in heaven, indicating a possible common Q source.  This is one of the few times that these synoptic gospel writers presented Jesus with a clear knowledge of his relationship to the heavenly Father, as the Son.  The Father was well pleased to let this be known and happen because it was his will to do so.  The Father has handed over everything to his Son.  This is a profound theological statement about the divine affiliation of Jesus as the Son of the Father.  Only he and the Father know this.  No one really knows the Son, except the Father.  The opposite is also true.  No one really knows the Father, except the Son.   However, Jesus, the Son, may decide or choose to tell or reveal this to others.  This is the gist of the gospel stories.  Jesus wanted to reveal his relationship to the Father to all his followers.   Do you understand the relationship of Jesus to the Father?

Welcome the little child (Lk 9:48-9:48)

“Jesus said to them.

‘Whoever welcomes

This child

In my name,

Welcomes me.

Whoever welcomes me,

Welcomes the one

Who sent me.

The least

Among all of you

Is the greatest.’”

 

καὶ εἶπεν αὐτοῖς Ὃς ἐὰν δέξηται τοῦτο τὸ παιδίον ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ἂν ἐμὲ δέξηται, δέχεται τὸν ἀποστείλαντά με· ὁ γὰρ μικρότερος ἐν πᾶσιν ὑμῖν ὑπάρχων οὗτός ἐστιν μέγας.

 

Luke said that Jesus told his disciples (καὶ εἶπεν αὐτοῖς) that whoever welcomed this child (Ὃς ἐὰν δέξηται τοῦτο τὸ παιδίον) in his name (ἐπὶ τῷ ὀνόματί μου), welcomed him (ἐμὲ δέχεται).  Whoever welcomes him (καὶ ὃς ἂν ἐμὲ δέξηται), welcomed the one who sent him (δέχεται τὸν ἀποστείλαντά με).  The least among all of them (ὁ γὰρ μικρότερος ἐν πᾶσιν ὑμῖν ὑπάρχων) would be the greatest (οὗτός ἐστιν μέγας).  There was the answer to the question.  The greatest was the little child.  This saying about welcoming this little child can also be found in Matthew, chapter 18:5, and Mark, chapter 9:37, with some minor changes.  Mark indicated that Jesus said that whoever welcomed, received, or accepted such a little child in Jesus’ name, welcomed Jesus.  Whoever welcomed Jesus welcomed not just Jesus, but welcomed the one who had sent him.  Matthew had this welcoming saying about the little child also.  Whoever welcomed such a little child in Jesus’ name, welcomed Jesus.  However, there was no mention of a relationship to the Father that was in other gospel sayings.  Pure and simple, anyone who accepted this little child in Jesus’ name, welcomed Jesus.  Are you good with little children?

The gospel preaching of John (Lk 3:18-3:18)

“Thus,

With many other exhortations,

John proclaimed

The good news gospel

To the people.”

 

Πολλὰ μὲν οὖν καὶ ἕτερα παρακαλῶν εὐηγγελίζετο τὸν λαόν·

 

Only Luke has this explanation that John the Baptist with many other exhortations (Πολλὰ μὲν οὖν καὶ ἕτερα παρακαλῶν), other than those recounted here, proclaimed the good news to the people (εὐηγγελίζετο τὸν λαόν).  Was this the same good news or gospel (εὐηγγελίζετο) that Jesus would later preach?  Luke was the only one among the other gospel writers who linked John and Jesus as relatives in chapter 1:36.  John’s mother, Elizabeth, and Jesus’ mother, Mary, were relatives of some sort, thus making their children relatives or cousins also.  They could be compared in some ways to Aaron and Moses or the later Peter and Paul.  One was superior to the other, but the other played an indispensable role.  John the Baptist was a Jewish itinerant preacher in the early first century CE.  He used baptism, some kind of dipping in water, as the central symbol or sacrament of his messianic movement.  Thus, he became known as the one who baptizes, the Baptizer, John the Baptist.  This John certainly had a relationship with Jesus, but the exact relationship between John and Jesus is also problematic.  They may have originally been co-workers.  However, they separated as Jesus went along a different route.  However, the shadow of John the Baptist appeared again and again in the biblical stories about Jesus and his apostles.  Some believe that Jesus may have been an early follower or disciple of John, but the textual indications are that John saw himself as clearly subservient to Jesus.  Some of Jesus’ early followers had previously been followers of John, such as the apostle Andrew, the brother of Simon, in John, chapter 1:40, and in the Acts of the Apostles, chapter 19:2-6.  There may have been also some contact between John the Baptist and the Qumran-Essene community, where the Dead Sea Scrolls were found.  John might have been associated with them or part of their community for a while.  Thus, John the Baptist has been revered as a prophet and a Christian saint throughout the centuries.

Jesus was silent (Mk 14:61-14:61)

“But Jesus

Was silent.

He did not answer.

Again,

The high priest

Asked him.

‘Are you

The Messiah Christ?

Are you

The Son of the Blessed One?’”

 

ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῷ Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Εὐλογητοῦ;

 

This is almost word for word in Matthew, chapter 26:63.  In Luke, chapter 22:66-70, there was something similar.  However, there was nothing like this in John, chapter 18:19, where there was a discussion of the high priest with Jesus, but more about his teachings.  Mark said that Jesus was originally silent (ὁ δὲ ἐσιώπα).  He did not answer the high priest (καὶ οὐκ ἀπεκρίνατο οὐδέν).  Then the high priest again asked Jesus directly (πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν).  Was he the Messiah Christ (καὶ λέγει αὐτῷ Σὺ εἶ ὁ Χριστὸς)?  Was he the Son of the Blessed One (ὁ Υἱὸς τοῦ Εὐλογητοῦ)?  Matthew had said that the high priest Caiaphas was going to put him under oath according to the living God.  Jesus was to tell everyone there whether he was the Christ, the Messiah, the Son of God.  Luke indicated that they asked Jesus whether he was the Messiah Christ or the Son of God.  Thus, this was a clear question about the divine claims of Jesus, particularly his messianic Christ role and his relationship to God the Father.

The welcoming saying about little children (Mk 9:37-9:37)

“Whoever welcomes

One such child,

In my name,

Welcomes me!

Whoever welcomes me,

Welcomes not me,

But the one

Who sent me.”

 

Ὃς ἂν ἓν τῶν τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ἂν ἐμὲ δέχηται, οὐκ ἐμὲ δέχεται ἀλλὰ τὸν ἀποστείλαντά με.

 

This saying about welcoming the little child can also be found in Matthew, chapter 18:5, as well as Luke, chapter 9:48, with some minor changes.  Mark indicated that Jesus said that whoever welcomed, received, or accepted such a little child (Ὃς ἂν ἓν τῶν τοιούτων παιδίων δέξηται) in Jesus’ name (ἐπὶ τῷ ὀνόματί μου), welcomed Jesus (ἐμὲ δέχεται).  Whoever welcomed Jesus (καὶ ὃς ἂν ἐμὲ δέχηται) welcomed not just Jesus (οὐκ ἐμὲ δέχεται), but welcomed the one who had sent him (ἀλλὰ τὸν ἀποστείλαντά με).  Matthew never mentioned the relationship to the Father that was in Mark and Luke.  Pure and simple, anyone who accepted this little child in Jesus’ name, welcomed Jesus and his Father, the one who sent him.+

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.

When you welcome a little child, you welcome Jesus (Mt 18:5-18:5)

“Whoever welcomes

One such little child,

In my name,

Welcomes me.”

 

καὶ ὃς ἐὰν δέξηται ἓν παιδίον τοιοῦτο ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται·

 

This saying about the welcoming of the little child and Jesus can also be found in Mark, chapter 9:37, and Luke, chapter 9:48, with some minor changes.  Whoever welcomed, received, or accepted such a little child (καὶ ὃς ἐὰν δέξηται ἓν παιδίον τοιοῦτο) in Jesus’ name (ἐπὶ τῷ ὀνόματί μου), welcomed Jesus (ἐμὲ δέχεται).  There was no mention of a relationship to the Father that was in other gospel sayings.  Pure and simple, anyone who accepted this little child in Jesus’ name, welcomed Jesus.