A Gentile Speaks

The Gospel of St. Luke

For whom was it written?
Luke says in his prologue that he is writing for a certain Theophilus. This man
was a recent convert to Christianity and quite possibly Lukes patron. But his
gospel is also for a gentile audience. Luke is a Syrian writing for fellow Greek
speaking converts.
When was his gospel written?
There are two schools of thought.
One considers the time scale of 80-85 A.D. The other prefers to place its
composition in the early 60s A.D. The weight of evidence favours the earlier
date for the following reasons:1. In the Book of Acts, written after Lukes gospel, there is no reference to
the martyrdom of Paul, which is believed to have taken place in 64 A.D.
Luke had been in Rome with Paul. Paul is believed to have been there
in the early 60s awaiting trial.
2. Luke makes no mention of the Roman persecution of Christians under
Nero. It appears that he had already left Rome by the time it started in
64 A.D. and ended with Neros suicide in June 68 A.D.
3. Luke includes in his gospel the predictions of the fall of Jerusalem
uttered by Jesus. (Lk.19:41-44) But neither in the Gospel nor the book
of Acts does he mention the total destruction of Jerusalem by the
Roman Legions under Titus. This occurred in 70 A.D.

What were Lukes Sources?

Many scholars believe that they were: - Marks gospel, Quelle and
information peculiar to Luke. The last of these is drawn from the
eyewitnesses and ministers of the word mentioned in the prologue to his
gospel. (1:2)
There is no doubt a wealth of detail in Lukes gospel that appears to be
similar to that presented by Mark. However, the early church in its codices
places Matthews gospel first, ahead of Marks gospel. St. Augustine in the 4th
Century A.D. believed that the current order, Matthew, Mark, Luke and John,

was well established in his time, and is the correct order of composition. This
is the order maintained in Modern bibles.
Cover Design by: Michael Ignatius Remeeus
Venerable Mother Mary Agreda, A Spanish nun and Mystic, (1602-1665) was
the recipient of many visions concerning the life of Christ and the early
church given to her by the Blessed Mother. In her book The Mystical City of
God, she recorded the following words of Our Lady concerning the gospels: after the Jerusalem council, all its members called upon the Holy Spirit to
enlighten them as to who would commit the words and deeds of the Saviour
to writing.
Immediately a light was seen descending upon Saint Peter and a voice was
heard saying `The High priest and head of the church shall assign four for
recording the works and the teachings of the Saviour of the world. - - -Peter
spoke: `Matthew our beloved brother, shall immediately begin to write his
gospel - - -Mark shall be second. Luke shall write third, - - -Our most beloved
brother John shall be the fourth and last to write - - - 1
Catholic scholars may find such a private revelation as disconcerting and
perhaps treat it with little importance. However, it does support Augustines
observation concerning the sequence of Gospel composition.
If Matthew did not rely on Marks gospel for much of his gospel, where did his
detailed information come from?
When one takes the narrative of the Passion and death of Christ as found in
the three gospels, Matthew, mark and Luke, there arises a pertinent
conundrum.
Neither of the three authors was present at the trial, crucifixion and burial of
Christ. There were only two reliable witnesses: - The Blessed Mother and St.
John the Evangelist.
So where did the details of the Passion Narrative come from? Luke has
significant differences to the accounts in Matthew and Mark.
When Matthew wrote his gospel, Mother Mary Agreda relates that the
Blessed Mother appeared to him conferring with him upon the composition of
his gospel. She was totally aware of all that transpired at the arrest, trial,
crucifixion and death of her son. 2.

When this apparition occurred, St. John is believed to have been in Ephesus.
Hence Matthew would not have derived his passion narrative from St. John.
If Mark wrote second, he could have relied on material in Matthew or on a
more primitive source we can designate as Proto Matthew. Everyone is
aware that approximately 80 percent of Mark appears in Matthew. In a
similar fashion, Luke contains approximately 65 percent of Mark. 3
It is also strongly believed that Matthew had access to a collection of
sayings of Jesus that he could well have written down himself as he
accompanied Christ on the three years of his public ministry.
Turning to St. Lukes gospel. Because of the strong correspondence of
material in the three gospels, Matthew Mark and Luke, it is a fair proposition
to believe that Luke had access to Matthews gospel or possibly Marks also.
There is a strong tradition that Mark wrote in Aramaic, a first gospel for
Palestinians, and later a revised edition in Rome written in awkward Greek, at
the insistence of the Christian community in Rome.
Some of Lukes gospel is of his own material. One striking example is his
Infancy Narrative. He was not present at the birth of Christ, so where did
his information come from?
Mother Mary Agreda has this to say: The Holy Spirit descended upon him and in the presence of the Great Queen
he began to write his gospel, drawing information principally from direct
inspiration of her majesty. - - -Saint Luke was in Achaia, when this apparition
happened to him, and there also he wrote his gospel. 4
What are some features of St. Lukes Gospel?

Luke is the only Gentile to compose a New Testament document.

Despite his association with Paul, he does not include any reference to
Pauls writings or theology in his gospel.
Luke is concerned with presenting assurances to his audience that the
teachings concerning Christ that they have received are genuine.
He also wants to depict Christ as the awaited Messiah.
He tries to present his gospel as a legitimate religion that deserves the
freedom assured by Rome given to all religions, especially the
tolerance shown to Judaism, the seed bed of Christianity.
Lukes Greek is of the highest quality. From it we discern that he is
probably the Most highly educated of the gospel writers.
He is literate in the Old Testament traditions and Hellenistic writings.

His gospel is the only one prefaced with a prologue, a Hellenistic

literary device.
Lukes story of Christ and the church is written to present salvation
history that is extended for all peoples.
He is concerned with the mercy and compassion shown by Jesus.
He stresses the importance of prayer and Jesus concern for women.
He was not an eyewitness himself to the events in the life and ministry
of Jesus and hence has to rely on secondary sources for his
information.
Some of his historical and geographical references are not accurate.
Much of Lukes narrative takes place either in Jerusalem or on the way
to Jerusalem.
Luke alone recounts the parables of the Good Samaritan (10:25-37)
and the Prodigal Son.(15:11-32) used in its liturgy.(The Divine office
and Mass readings) Marys Magnificat(1:46-55) Zachariahs
Benedictus(1:68-79) and Simeons Nunc Dimittis
(2:29-35)

The Structure of Lukes Gospel

1. Preface (1:1-4)
2. Infancy Narrative (1:5-2:52)
a) The Birth Announcement of John and Jesus (1:5-38)
b) The Visitation. (1:39-56)
c) The Birth of John the Baptist. (1:57-80)
d) Birth and Presentation of Jesus. (2:1-40)
e) Finding Jesus in the Temple. (2:41-52)
3. Preparation for Ministry (3:1-4:13)
a) Ministry of John the Baptist (3:1-20)
b) Baptism and Genealogy of Jesus. (3:21-38)
c) Temptations of Jesus. (4:1-13)
4. Galilean Ministry (4:14-9:50)
a) Rejection at Nazareth. (4:14-30)
b) Healing the Sick and the Call of the Disciples. (4:31-6:16)
c) Sermon on the Plain. (6:17-49)
d) Jesus as Teaching and Healing Prophet. (7:1-9:27)
e) The Transfiguration. (9:28-36)
f) Lessons on Faith and Humility. (9:37-50)
5. Journey to Jerusalem (9:51-13:21)
a) First to Second Reference to Jerusalem. (9:51-13:21)
b) Second to Third Reference to Jerusalem. (13:22-17:10)
c) Third to Fourth Reference to Jerusalem. (17:11-18:30)
d) Fourth to Fifth Reference to Jerusalem. (18:31-19:27)
6. Passion Week Narratives (19:28-23:56)
a) Jesus enters Jerusalem and Teaches. (19:28-20:47)
b) Jesus Olivet Discourse. (21:1-38)

c) Celebration of the Passover. (22:1-38)

d) Agony and Arrest of Jesus. (22:39-54)
e) Trials of Jesus. (22:55-23:25)
f) Jesus crucifixion and Burial. (23:26-56)
7. Resurrection and Ascension. (24:1-53)
a) The Empty Tomb. (24:1-12)
b) Resurrection Appearances. (24:13-49)
c) Heavenly Ascension. (24:50-53)

1. The Preface (1:1-4)

Luke has received his sources and drawn information from eyewitnesses.
Now in putting pen to paper, he wishes, concerning Christ life and works, to
write it down in an orderly sequence. (1:3) for a certain Theophilus.
He intends to provide Theophilus and other readers with certainty concerning
the truths about Jesus that they have been instructed in.
2. The Infancy Narrative (1:5-2:52)
Luke was not present at either the birth of John the Baptist or that of Jesus.
The main characters in these marvelous events were Mary, Joseph,
Zachariah and Elizabeth. They were all deceased well before Luke wrote his
gospel. However, there was a well known tradition concerning Johns birth
and mother Mary Agreda confirms the direct assistance given to Luke by the
heavenly Queen herself in special apparitions to him in Achaia. These were
the sources for his infancy narrative apart from Matthews gospel.
a) The Birth announcements of John the Baptist and Jesus (1:5-38)
Luke places the birth of John the Baptist in the historical context of the
reign of King Herod the Great.
In the days of Herod, King of Judea, there was a priest named
Zechariah of the priestly division of Abijah; his wifes name was
Elizabeth. She was from the daughters of Aaron. Both were righteous in
the eyes of God - - - but they had no child, because Elizabeth was
barren and both were advanced in years. (1:5-7)
Herod was an Idumaen who ingratiated himself to Octavius Caesar. Caesar
appointed him to rule as a vassal king directly responsible to Rome, for the
whole of Judea, in 40 B.C. In the following three years he carried out a brutal
campaign of conquest, finally conquering Jerusalem in 37 B.C. with the aid of
Roman troops. He was despised by the Jews because of his brutal behavior
and his origin. He was not a Jew.

Luke tells us that,

Zechariah belonged to the priestly division of Abijah.
This is a reference to the eighth of the twenty four divisions of priests who,
for a week at a time, twice a year, served in the Jerusalem Temple. 6
Zechariah was chosen by lot (1:9) to enter the inner sanctuary of the
Temple and burn incense on the altar of incense. (Ex.30:1, 7-9) This
ceremony took place twice a day, once in morning and once in the evening.
While Zechariah was offering the evening sacrifice at approx. 3:00 pm the
people were outside the sanctuary praying, suddenly,
an angel of the Lord appeared to him, standing at the right of the altar of
incense. (1:11)
He told Zechariah that Elizabeth would bear a son and he was to be named
John. This would bring great joy to the holy couple, as they had for so long
born the stigma of Elizabeths barreness. This had been taken as a sign of
Gods disfavor.
The boy John would be a Nazerite and he will be filled with the Holy Spirit
even from his mothers womb, and he will turn many of the children of Israel
to the Lord their God. (1:15-16)
Zechariah was stunned. He found the angels pronouncements difficult to
understand and doubted their efficacy.
Because of his doubt, Zechariah was rendered speechless. The people
praying outside were amazed that he stayed so long in the sanctuary. But
when he came out, he was unable to speak to them, and they realized that
he had seen a vision in the sanctuary. (1:21-22)
After Zechariah had served his days of ministry, he returned home. Later, the
words of the angel Gabriel were fulfilled and Elizabeth conceived.
Announcement of the Birth of Jesus. (1:26-38)
The announcement to Mary of the Birth of Jesus is parallel to the
announcement to Zechariah of the birth of St. John. It is the same archangel
Gabriel who carries Gods message to Mary.
And coming to her, he said, `Hail full of grace, the Lord is with you. (1:28)
The Greek for the phrase full of grace is a word that implies that Mary had
been graced well before this event. We know that at her conception in the
womb of St. Anne, she had been preserved from the stain of original sin.

The young maiden must have been startled by the presence of the
Archangel, and even more so when he uttered the words in fulfillment of
Isaiahs prophecy. (Isa.7:14)
Behold you will conceive in your womb and bear a son, and you shall name
him Jesus. He will be great and will be called Son of the Most High, and the
Lord will give him the throne of his father David. (1:31-32)
Mary questioned Archangel Gabriel about the message because she and
Joseph were bethrothed but not married. Both of them had made vows of
perpetual virginity.
How can this be since I have had no relations with a man? (1:34)
The archangel replied to her,
The Holy Spirit will come upon you and the power of the Most High will
overshadow you. Therefore the child to be born will be called holy, the son of
God. (1:35)
To demonstrate that nothing was impossible to God, Archangel Gabriel
informed Mary that her cousin Elizabeth, despite being past child bearing
age, had conceived. He even told her that the child, as yet unborn would be
a boy. This must have come as a surprise to Mary. We know that she was
tasked with going to help Elizabeth. She bowed to the will of God.
Behold I am the handmaid of the Lord. May it be done to me according to
your word. (1:38)
With this gracious acquiescence, she took part in the salvation of the world.
She conceived immediately.
The Angel shines out of Joy. He kneels in adoration because he certainly
sees the Spirit of God descend upon the virgin bent down in assent. 7
Mary was bound to silence by God and was not permitted to inform Joseph of
the magnificent event that she had participated in. however, she was
allowed to convey the news concerning Elizabeth, and asked Josephs
permission to journey to Juttah near Hebron, which was the home village of
Zechariah and Elizabeth.
Joseph readily agreed. He procured two donkeys and together they set out on
the four day journey from Nazareth to the Judean hill country.
Elizabeth had been informed in a vision of the impending visit of Mary and
Joseph.
b) The Visitation (11) (1:39-56)

when Elizabeth heard Marys greeting, the infant leaped in her womb, and
Elizabeth, filled with the Holy Spirit, cried out in a loud voice and said, `Most
blessed are you among women, and blessed is the fruit of your womb.
(1:41-42)
Elizabeth, through the Holy Spirit, was aware of the great privilege bestowed
upon Mary as the Mother of the Messiah. The very presence of the savior in
Marys womb erased the stain of original sin from the soul of John the
Baptist. The developing infant leaped in his mothers womb at the very
presence of his cousin. He was sanctified forever.
Elizabeth, inspired by the Holy Spirit, designates the child conceived in
Marys womb as her Lord.
And how does this happen to me, that the mother of my Lord should come
to me? (1:43)
Mary follows with a prayer that forever enshrines the wonder whom we call
the mother of the savior. She recites a canticle of praise to God that does
not relate in any way to her pregnancy. For this reason, some scholars
believe it is a hymn of the early church inserted here by St. Luke in honour of
Mary.
My soul proclaims the greatness of the Lord,
My spirit rejoices in God my savior.
For he has looked upon his handmaids
lowliness;
Behold from now on
will all ages call me blessed. (1:46-48)
These verses echo the opening of Hannahs hymn where she rejoices in
having given birth to Samuel.
My heart exults in the Lord,
My horn is exalted by my God.
I have swallowed up my enemies.
I rejoice in your victory. (1
Sam.2:1-2)
The mighty one has done great things for me,
and holy is his name.
His mercy is from age to age
to those who fear him. (1:450)
These lines appear to be derived from the psalms but we cannot align them
to any specific one.
He has shown might with his arm.
Dispersed the arrogant of mind and heart

he has thrown down the rulers from their thrones

but lifted up the lowly.
The hungry he has filled
with good things
the rich he
has sent away empty. (1:51-53)
These lines are also reflected in Hannahs prayer
The Lord makes poor and makes rich,
humbles and also exalts.
He raises the needy from the dust;
from the asked heap lifts up the poor.
To seat them with nobles
and makes a
glorious throne their heritage. (1 Sam.2:7-8)
It embodies the same theme of reversals spoken in Marys Magnificat. The
ending of the canticle is a wider reference to the salvation of Israel promised
long ago by God to the Patriarchs.
He has helped his servant Israel,
remembering his mercy,
according to his promise to our fathers,
to Abraham and to his
descendants forever. (1:54-55)
Luke tells us that Mary remained in the house of Elizabeth and Zechariah for
three months and then returned to Nazareth. He fails to mention that she
stayed until the Presentation of John the Baptist. Then she sent word to
Joseph in Nazareth. However, Joseph was working in Cana when he received
the message to come and collect Mary. 8
Prior to this, Elizabeth gave birth to her son. When the eighth day arrived for
his circumcision, relatives and friends gathered to rejoice with the elderly
couple. The people who had gathered there at the house believed that
because Zechariah was old, the child would be named after him. They were
surprised when Elizabeth was adamant that the childs name would be John.
There is no one among your relatives who has this name. (1:61)
The usual practice at that time was to name the child after the grandfather.
As it was the Fathers right to name the male child, the people gathered
there called Zechariah with signs and asked his opinion. He was dumb but
not deaf. Taking a slate tablet Zechariah wrote, John is his name. (1:63)
Mary prayed to God for Zechariahs tongue to be loosened and her request
was heard.

Immediately his mouth was opened, his tongue freed, and he spoke
blessing God. (1:65)
The people assembled were stunned. Word of this marvelous event spread
rapidly throughout the hill country of Judea. Those who had been present at
Johns circumcision knew that they had witnessed something extraordinary.
They exclaimed among themselves.
What then will this child be? For surely the hand of the Lord was with him.
(1:66)
Luke then gives us a canticle that he inserts in his gospel, presenting it as
coming from the mouth of Zechariah. It is the famous Benedictus.
Blessed be the Lord, the God of Israel. (1:68)
This is the introductory phase that introduces a prophecy fulfillment that
refers initially to Jesus as the Messiah.
Because he has visited
and accomplished the redemption of his people,
and has raised up for us a horn of salvation
in the house of David
his servant, as he spoke by the mouth of His holy prophets from of old,
salvation from our enemies
and from the hand of all who hate us. (1:68-71)
The horn of salvation is an Old Testament figure for strength. By connecting
it with the house of David, it presents us with a symbol for Jesus as the
kingly Messiah who will bring salvation to Israel.
showing mercy to our fathers
and remembering his Holy covenant
the oath which he swore to our father
Abraham,
to grant us that,
without fear,
delivered
from the hands of our enemies,
we might serve Him in holiness and justice,
before Him all the days of our lives. (1:72-75)
This strophe illustrates Gods fidelity to promises made to Abraham. He
would protect his chosen people if they obeyed the laws He gave to Moses.
Their obligation was to strive for holiness in their daily lives.
Then the Canticle changes direction. It now refers to John the Baptist.
But you child, will be called prophet of the Most High;
For you will go before the Lord to make ready His ways, to

grant to his people knowledge of salvation in the forgiveness of their sins.

(1:76-77)
Some scholars suggest that this strophe is a Lucan insert into what was
originally a community hymn. John is depicted as a prophet. By comparison,
Jesus is the Son of the Most High.
Through the heartfelt mercy of our God
by which there has visited us a rising light from on high,
appearing to those who sat in darkness and the shadow of death, guiding our
feet into the way of peace. (1:78-79)
The rising light from on high has two connotations. It can refer to the sun
rising at the dawn of the day or the light of the stars at night. Both bring light
to a people lost in sin and reorientates them away from the shadow of
death to a life of peace with God.
d) Birth and Presentation of Jesus (2:1-40)
In those days a decree went out from Caesar Augustus that the whole world
should be enrolled. This was the first enrollment when Quirinius was
governor of Syria. So all went to be enrolled, each to his own town. And
Joseph too went up from Galilee from the town of Nazareth to Judea, to the
city of David that is called Bethlehem, because he was of the house and
family of David, to be enrolled with Mary, his betrothed, who was with child.
(2:1-5)
Luke makes no mention of the suffering of Joseph when he accompanied
Mary back from the house of Zechariah and Elizabeth. The fact that she was
pregnant was obvious to all. Joseph felt betrayed. Rather than bring shame
upon her, Joseph gathered a few belongings and wages due to him and
planned to leave secretly at night. It was only the intervention of the angel of
the Lord in a dream that clarified Marys pregnancy and the wonderful
honour granted to Joseph as the foster father of the Messiah.
Luke mentions also that Augustus Caesar ordered a worldwide census of the
Roman Empire. There is no proof of such an order. Besides that, Quirinius did
not become Governor of Syria until 6 A.D. when King Archaelaus was
deposed by Rome and Judea annexed to the province of Syria.
Why then was there a census?
It is doubtful that this was for the purpose of taxation. King Herod was the
collector of taxes in his kingdom. It has become increasingly probable that
the census was for the purpose of swearing an oath of loyalty to Caesar. It
was a public enrollment of subjects expressing their loyalty to the reigning
emperor Augustus who had just been hailed as a god and father of the
whole Roman Empire. 10

Quirinius did indeed conduct a census when he became governor and his
was restricted to Palestine and for purposes of taxation. It took place during
6-7 A.D.
Despite having distant relatives in Bethlehem, Joseph was unable to obtain
suitable accommodation for himself and Mary. He found shelter through the
advice of a shepherd named Elias. It was a disused stable in the small
mountain at the back of Bethlehem.
Here, Mary gave miraculous birth to the savior in the most squalled of
circumstances. Both she and Joseph went into ecstasy and the child was born
by passing miraculously through the wall of her womb without impairing her
virginity. He was received into the adoring arms of Sts. Michael and Gabriel.
Marys delivery had been painless because she was sinless. 11
while they were there, the time came for her to have her child, and she
gave birth to her firstborn son. She wrapped him in swaddling clothes and
laid him in a manger, because there was no room for them in the inn. (2:67)
There were shepherds watching their flocks in a coral. They put them
together for safety. The shepherds were twelve in all. Their names were as
follows: - Elias the leader, Levi, Samuel, Jonah, Isaac, Tobias, Jonathan,
Daniel, Simeon, John, Joseph and Benjamin (twins). 12
Shepherds were a marginalized occupation. Religious Jews frowned upon
them and considered them disgusting. One of them, the youngest, Levi is
watching the heavens and sees a bright light descending. This is something
he has not seen before. He calls the others. They were filled with fear.
The angel of the Lord appeared to them and the glory of the Lord shone
around them. - - -The angel said to them `behold, I proclaim to you good
news of great joy that will be for all people. For today in the city of David a
savior has been born for you who is Messiah and Lord. And this will be a sign
for you; you will find an infant wrapped in swaddling clothes and lying in a
manger and suddenly there was a multitude of the heavenly host with the
angel, praising God and saying. `Glory to God in the highest and on earth
peace to those on whom his favour rests. (2:9-14)
It is clear that he lowly are recipients of Gods favour. Elias informs his fellow
shepherds of his meeting with Joseph and Mary and where he advised the
holy couple to find shelter. Immediately they gather what gifts they can find
among their belongings; some fresh milk; some cheeses, some warm tanned
hides, and a bleating lamb in a basket. They proceed to the birth stable.
They are afraid to enter. Finally the youngest is prodded to draw back
Josephs mantle covering the entrance. He is enraptured. Joseph sees him
and graciously invites them all to enter. They do homage to the Christ child.
They are overcome by the voice and beauty of Mary. At the same time they

are aware of the crudity of the cave. Elias pledges the holy couple to find
suitable lodgings for them. He will ask the owner of the flock he guards. Her
name is Anne. He will also journey to Juttah and inform Zechariah and
Elizabeth concerning the saviours birth.
The humble shepherds weep in adoration as they kiss the feet of the baby
Jesus. Then reluctantly they back out of the stable cave with hearts forever
altered and minds enraptured from what they have witnessed.
When the time came for the circumcision of Jesus, Joseph went to the temple
and sought out the priests for the ritual. Jesus was part of Gods covenant
with Abraham and circumcision was the mark of predilection. Joseph returned
with a priest and two assistants. They were dismayed at the infants
surroundings but are overcome by the graciousness of the holy mother. The
operation was performed. The child wept as he shed his first blood for
mankind and Joseph fulfilled the angels command by naming the child
Jesus. (God saves)
After this ceremony, the Holy Family transferred to the house of Anne, who
willingly heeded the request of the shepherd Elias. Luke does not mention
this, but Matthew relates how the three magi arrived at the house where
the Holy Family was staying. (Matt.2:11)
When the 40 days of Marys purification were complete, Mary took the child
to the Temple. Joseph went with them. Mary offers to the priest two little
turtle doves. These are the sacrificial offerings of the poor as permitted by
the Torah (Lev.12:1-8) She also offers a few coins. The birth of a male child
disqualifies the mother from touching any holy object or entering the temple
for 40 days.
It is a legal impurity rather than one of sin. It has no connection to moral
failure or guilt. Mary conformed herself to the Mosaic law in much the same
act of submission as that demonstrated by Jesus when, though sinless, he
received the Baptism of repentance offered by his cousin John. 13
The priest sprinkles Mary with water and taking the child in two hands raises
it up towards the Holy of Holies, uttering a prayer of dedication. Then he
returns the child to its mother. One of the doves is burnt in sacrifice and the
blood of the other one is sprinkled at the foot of the altar of sacrifice.
Among the group of onlookers is an old man bent with age and leaning on a
stick. He approaches Mary and asks to hold the child. Mary obliges. It is
Simeon, inspired by the Holy Spirit to proceed this very morning to the
temple. Tears flow down his long white beard as he cradles the infant in his
arms. Luke tells us,
This man was righteous and devout, awaiting he consolation of Israel, and
the Holy Spirit was upon him. (2:25)

He blessed God and prayed the Nunc Dimittis.

He had been promised by the Holy Spirit that he would not die until his eyes
had beheld the Messiah.
Now, Master you may let your servant go in peace, according to you word,
For my eyes have seen your salvation, which you prepared in sight of all the
peoples, a light of revelation to the Gentiles, and glory for your people
Israel. (2:29-32)
Mary and Joseph were surprised at his words. Simeon blessed the parents
and turning to Mary uttered this prophecy,
Behold, this child is set for the fall and rising of many in Israel, and for a
sign of contradiction, and a sword will pierce through your own soul, that the
thoughts of many hearts may be revealed. (2:34-35)
Simeons second oracle casts a shadow over the childs future. He is the
Messiah who will draw a line in the sand of Israel, causing the nation to
divide itself by taking a stand for or against him. 14
The sword that would pierce Marys soul would be a glimpse of calvary and
all the sufferings she would have to undergo to fulfill her role as CoRedeemer. For this reason she would be called the Mother of Sorrows.
There was also a prophetess, Anna the daughter of Phanuel, of the tribe of
Asher. She was advanced in years, having lived seven years with her
husband after her marriage and then as a widow until she was eighty four.
She never left the temple, but worshiped night and day with fasting and
prayer. And coming forward at that very time, she gave thanks to God and
spoke about the child to all who were awaiting the redemption of Jerusalem.
(2:36-38)
Mother Mary Agreda relates that Anne the prophetess was one of Marys
teachers when Mary joined the temple maidens at the end of her third year.
15
Coming up to the holy couple after Simeon had uttered his Nunc Dimittis,
she had this to say.
Woman, He who gave a savior to his people, will not lack the power to send
His angel to console your tears. The great women of Israel never lacked the
help of the Lord and you are far greater than Judith and Jael. Our God will
give you a heart of the most pure gold to withstand the storm of sorrow, so
that you will be the greatest woman in creation: the Mother. And you child,
remember me in the hour of your mission. 16
e) Finding Jesus in the Temple (2:41-52)

It was encumbant on Jewish Males, thirteen years and above to travel to the
Temple for three feasts each year. (Deut.16:6) Sometimes the whole family
would attend.
Luke informs us that after the Presentation of the child Jesus in the Temple,
the family returned to Nazareth
and the child grew and became strong, filled with wisdom; and the favour of
God was upon him. (2:40)
This does not correlate to the infancy narrative in Matthew, who describes
the coming of the Magi to the house of Anne in Bethlehem when Jesus was
about one year old. The visit of the Magi was followed shortly after by the
horrendous slaughter of the innocents in Bethlehem and its environs.
Matthew is most likely correct. Luke does not mention the flight into Egypt.
His reference to returning to Nazareth may indeed refer to the return of the
Holy Family from Egypt.
Leaving that aside. Luke informs us that Jesus accompanied Mary and Joseph
to Jerusalem for the Passover festivities.
And when he was twelve years old, they went up according to custom; and
when the feast was ended, as they were returning, the boy Jesus stayed
behind in Jerusalem. His parents did not know it. (2:42-43)
This was rather odd behavior for a dutiful son. However some light is shed on
the event when one realizes that Jesus had come of age. According to
Jewish custom, when a boy reaches his thirteenth year, the father of the boy,
in this case Joseph, presents Jesus to a forum of doctors of the Law and he is
tested in the scriptures. Jesus is asked to read the Decalogue in Hebrew from
a scroll. He does so without hesitation, bowing deeply when he mentions the
Lord. The doctors are amazed. They know Jesus is a Nazarene a place which
the doctors do not think highly of. He is then asked if a hen lays an egg on
the Sabbath or a sheep lambs on the Sabbath, can the egg and the lamb be
used or would they be defiled?
Jesus answers that all things pertaining to nature have their time allotted by
God. Both these events do not break the Sabbath. The answer surprises the
doctors.
He is then asked to recite some psalms and prayers. He does so admirably.
Then the doctors of the law ask him to read from the fourth book of Kings
chapter twenty two and then explain its meaning. He does so with great
erudition.
The doctors are satisfied.

They all proceed into a larger and more splendid room. The first thing they
do there is to shorten his hair. - - they then tighten his red tunic with a long
band turned several times around his waist, they tie some little fringes to his
forehead, arm and mantle. They fix them with studs. They then sing psalms.
- -- The ceremony is over. Jesus goes out with Joseph. 17
Jesus has passed the modern Jewish equivalent of the bar Mitzvah. He is
now a Son of the Law with all its responsibilities and obligations. He is a
fully pledged member of the Jewish community. The following are his rights
and responsibilities: These include moral responsibility for his own actions, in a minyan (Group of
ten believers), possess personal property, be legally married according to
Jewish Law; follow the 613 precepts of the Torah; keep the halakha, testify
in a Rabbinical court as a witness; lead prayer and other religious services in
the family and the community. 18
All the forgoing concerning the Coming of Age of Jesus gives us a window
into his independent decision to remain behind in Jerusalem. He spent his
time begging for the poor and performing discreet miracles for those who
assisted him. Where did he eat? Where did he sleep? These questions cannot
be answered.
On the third day he went to the Temple and being of age, was permitted to
sit in the company of the teachers of the Law. These men were divided into
two groups. One was led by Gamaliel and the near blind Hillel. They were
opposed by Shamai and Helkai. These latter ones would become a
formidable group of opponents who would later reject the teachings of Christ.
On the morning of the third day the topics under discussion centered on the
coming of the Messiah, the slaughter of the innocents and the unusual
events surrounding the birth of John the Baptist. Shamai discounts the claim
that the Messiah has already been born because of the massacre of the
innocents by Herod. Jesus rebuts this belief by stating that the Messiah
survived the slaughter. Jesus is seated between Gamaliel and Hillel. He is
asked to read from the prophets concerning the freedom of Israel from
slavery. Shamai proclaims that if the Messiah has come, why is Israel still
subject to the Romans. Jesus counters with the fact that the slavery that
binds the house of Israel is sin. The Messiah will liberate Israel from this
curse, not from the Romans.
Shamai now refers to the prophecy from the prophet Malachi that the
Messiah would have a precursor. Jesus reminds Shamai and all present that
the precursor has already come. Shamai is incensed to have been bettered
by an adolescent.
At this point, Mary and Joseph, after three days of searching among relatives,
are inspired by an angel to enter the temple. Mary bursts upon the scene like

a hurricane, runs to her son, lifts him from the stool he was sitting on and
exclaims,
Son why have you treated us so? Behold your father and I have been
looking anxiously for you. (2:48)
Jesus was well aware of their pain and suffering but he was aware also of his
mission which superceded family ties.
Did you not know that I must be in my Fathers house? (2:49)
Nevertheless, Luke informs us,
And he went down with them and came to Nazareth, and was obedient to
them; and his mother kept all these things in her heart. (2:51)
We need to dispel from our minds this image of a chubby faced kid and
replace it with the image of an independent adolescent motivated by his
destiny to save mankind.

3. Preparation for Ministy (4:1-4:13)

a) Ministry of John the Baptist (3:1-20)
Luke situates the call of John the Baptist in terms of the civil rulers of the
period.
In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was
governor of Judea, and Herod was tetrarch of Galilee and his brother Philip
tetrarch of the region of Iturea and Trachonitis, and Lysanias was tetrarch of
Abilene, during the high priesthood of Annas and Caiaphas, the word of God
came to John the son of Zechariah in the desert. (3:1-2)
We need to clarify the terms of office of these officials.
Tiberius Caesar: succeeded Augustus. Ruled as emperor 14 A.D. to 37 A.D
Pontius Pilate: Despised the Jews. Ruled as Governor of Judea from 26. A.D.
to 36 A.D. Deposed by Rome for his cruelty to a group of Samaritans.
Herod Antipas: One of the Sons of Herod the Great. Ruled over Galilee and
Perea at the death of his father till 39 A.D. He had John the Baptist and James
the Great beheaded.
Philip: Tetrach (ruler of a quarter) of the area to the North and east of the sea
of Galilee from the death of Herod the Great until 34 A.D.

Annas: High Priest from 6 A.D. to 15 A.D. Was deposed by the Romans. He
was succeeded by his sons and eventually his son-in-law Caiaphas 18 A.D.36 A.D.
At the time of the slaughter of the innocents, thought today to be about 2
B.C., his mother Elizabeth fled into the desert with him for his safety. She
died there four years later. Her grave is unknown. Zechariah was killed on
Herod the Greats orders one year after Johns birth. John grew up in the
desert. Tradition has it that he was cared for by an Essene hermit. His
baptism with water is believed to have come from Essene rituals of
cleansing.
When John began to preach
He went throughout the whole region of the Jordan, proclaiming a baptism
of repentance for the forgiveness of sins. (3:3)
In so doing, he fulfilled the prophecy of Isaiah 40:3-4 concerning a voice in
the wilderness preparing the way for the Lord.
John does not pull any punches. His words are severe. He directs his
message to all persons and professions. Although not mentioned by name,
the Pharisees are selected for Johns harshest condemnation. We get this
from Matthews account of the same incident. (Matt.3:7-10) John calls them a
brood of vipers. (3:7)
When they object saying they are sons of Abraham, John rebuts this claim
assuring them that this does not exempt them from repentance nor grant
them salvation.
I tell you God can raise up children of Abraham from these stones. (3:8)
To the multitude he asks of them social justice.
whoever has two tunics should share with the person who has none. And
whoever has food should do likewise. (3:11)
From soldiers he required an end to extortion, an end to false accusations
and to be content with their wages.
Some of the crowd listening to John thought that he might be the Messiah.
He dispelled this false notion by saying,
I am baptizing you with water, but one mightier that I is coming. I am not
worthy to loosen the thongs of his sandals. He will baptize you with the holy
spirit and fire. (3:16)
Now Luke makes a strange statement.

Herod the Tetrach who had been censured by him because of Herodias, his
brothers wife and because of all the evil deeds Herod had committed, added
another to these by putting John in prison. (3:19-20)
He makes no mention of the Baptism of Jesus by John, prior to the latters
imprisonment.
We know from private revelation that Herod and Herodias visited John at the
Jordan. His public rebuke of their illegal liason infuriated Herodias. In order to
prevent John maligning their relationship in public anymore, Herod was
obliged to incarcerate John in the palace/fortress of Machaerus.
b) Baptism and Genealogy of Jesus. (3:21-38)
Now, in the very next section, Luke mentions that Jesus along with many
others was baptized. Has Luke erred in putting Johns imprisonment before
the Baptism of Jesus? We can put it down to an error in composition. If John
was in prison, who continued his ritual? Who baptized Jesus? All this is
irrelevant. It is clear from Matthew and Mark that John baptized Jesus. One
piece of information that Luke does offer is that Jesus was praying at his
baptism. Then the heavens opened
And the Holy Spirit descended upon him in bodily form like a dove, and a
voice came from heaven, ` You are my beloved son; with you I am well
pleased. (3:22)
Luke often presents Jesus as praying at or before a significant event e.g.
healings (5:16) selection of the apostles (6:12); prediction of his passion
(9:18); before the Transfiguration (9:28-29); for Peter (22:32); from the cross
(23:34,46).
The descent of the Holy Spirit does not mean that the Spirit was absent from
Jesus prior to his baptism, but simply that this represents a new step in his
life. The stage is set. He will now inaugurate his public ministry.
The Genealogy of Jesus 3:23-37
When Jesus began his ministry he was about thirty years of age. He was the
son as was thought of Joseph, the son of Heli. Thirty was the considered age
of maturity. It was an important age if one wants to begin preaching. Luke
tells us that Joseph was the son of Heli. This is Heliakin for short. Matthew
tells us that Josephs father was Jacob. Are Heliakin and Jacob synonymous?
There are significant differences between the genealogies of Luke and
Matthew.
Luke makes no explicit reference to women; Luke traces Jesus lineage back
to Adam, son of God whereas Matthew goes back to Abraham; Luke uses
the Ascending order of beginning with Jesus and ascending to Adam, son

of God, where as Matthew has the descending order of beginning with

Abraham and descending to Jesus; Luke places the genealogy after his
account of Jesus baptism, whereas Matthew begins his gospel with it. 19
Luke uses many unique names unknown in the Old Testament, such as
Naggai, Semein, Joda, Joanam, Rhesa, Neri etc. He is using a different lineage
source that leads to God and therefore stresses the divine sonship of Jesus.
Matthews intention on the other hand is to present Jesus as the son of David
and hence the Messiah king and stresses his bonds with the people of Israel.
By ascending to Adam the Son of God, Luke implies a connection between
Jesus and Adam. Jesus becomes the new Adam.
c) Temptations of Jesus (4:1-13)
Filled with the Holy Spirit, Jesus returned from the Jordan and was led by the
spirit into the desert. (4:1)
The Holy Spirit will sustain him as he fasts for forty days and prays, before
undertaking his public ministry. At the end of his preparation, the devil
appears in order to determine who this holy man really is. He screens Jesus
with a series of tests, trying to provoke Jesus into using any miraculous
powers he may have. The devil is unsure whether or not Jesus is the Messiah.
Luke has the same number of tests that Matthew has, but arranges them in a
different order
Knowing the extreme hunger that Jesus would be experiencing after a forty
day fast, the devil tempts Jesus to provide himself with food.
If you are the son of God, command this stone to become bread. (4:3)
Luke limits the temptation to one stone in comparison to Matthews plural
stones. Bread was an essential staple of Jewish food along with milk, fish
and fruits. Jesus counters the suggestion with a quotation from the book of
Deuteronomy.
It is written, one does not live by bread alone. (Deut.8:3)
The devil missed the point. Jesus was making an implicit reference to the
Word of God found in the scriptures. This was the bread of life that
sustained ones spiritual life and would take on a more potent meaning with
the institution of the Blessed Eucharist.
Not to be outdone, the devil carries Jesus up to a high place and displayed
for Jesus all the kingdoms of the world. This would be impossible even from
the top of Mt. Everest. However Luke skillfully makes it possible by adding
the words,
in a single instant. (4:5)

All the kingdoms could flash before the eyes of Jesus. The devil boasts that
all of these belonged to him. Not entirely correct. Some however were in his
pernicious grip. He was willing to give up all this power and wealth
IF you worship me. (4:7)
Jesus could have it all. All he had to do was to kneel down and worship the
devil as God. This was a thirst that obsessed Satan from the moment he had
been evicted from Gods presence. Jesus said to him in reply,
It is written: You shall worship the Lord your God, and Him alone shall you
serve. (Deut.6:13)
The devil had been thawted a second time. But he did not give up.
Then he led him to Jerusalem, made him stand in the parapet of the temple,
and said to him, `If you are the Son of God, throw yourself down from here,
for it is written,
`He will command his angels concerning you to guard you, and with their
hands they will support you, lest you dash your foot against a stone. (4:911)
The devil knows scripture backwards. He was quoting from psalm 91:11-12.
He wants Jesus to do something spectacular. Jesus would have nothing to do
with it. He said to the devil in reply,
You shall not put the Lord your God to the test. (Deut.6:16)
The devil failed. Jesus did not perform a single miracle. He departed from
Jesus still none the wiser us to whether this holy man would be his nemesis
or not.

4. Galilean Ministry (4:14-9:50)

a) Rejection at Nazareth (4:14-30)
Having withstood the assault of the devil, Jesus
returned to Galilee in the power of the Spirit. 4:14
Here he chose Capernaum as his headquarters. This was an important
crossroads and had a mixed population of Jews and Gentiles.
He taught in their synagogues and was praised by all. (4:15)
He returned to Nazareth where he had grown up and when the Sabbath
came, he entered the Synagogue there. He was invited to read and then
explain the meaning of the passage he had chosen. The Synagogue leader

handed to him the scroll of the prophet Isaiah. He found and read the
following passage: The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
He has sent me to proclaim liberty to
captives
and recovery of sight to
the blind,
to let the
oppressed go free,
and
to proclaim a year acceptable to the Lord. (Isaiah 61:1-2)
Then he returned to his seat and made a dramatic announcement.
Today this scripture passage is fulfilled in your hearing. 4:21)
The listeners were amazed at this proclamation. The glad tidings to the
poor was a reference to those heavily burdened by debts. To let the
oppressed go free was a release of those unjustly imprisoned, and to
proclaim a year acceptable to the Lord, Was a reference to the 50th year
Jubilee.
Fields would be fallow; people would return to their homes; debts would be
cancelled, lands would be returned to their original owners; and slaves would
be freed. This last benefit applied only to Hebrew slaves. Foreign slaves
would not be released. The Hebrew slaves were to be treated as hired help
or wage earners even during their time of indebtedness. By command of
Yahweh, no Hebrew was allowed to enslave another Hebrew because like
the land itself, every Israelite belonged to God. (Lev.25)
The listeners in the Nazareth Synagogue found it difficult to grasp that Jesus
was the Messiah. They needed proof.
Do here in your native place the things that we heard were done in
Capernaum. (4:23)
Jesus replied,
Amen I say to you no prophet is accepted in his own native place. (4:24)
He then proceeded to give examples of prophets in the past whereby
foreigners were cured but not any Israelites. The first example was the
miracle performed by Elijah for the widow of Zarepthah. Her jar of flour and
her jar of oil remained full during a period of drought, because of her
kindness to the prophet. (1 Kings 17:9-15)
The second example was the cure of Naaman the commander of the Syrian
army being cured of leprosy by the prophet Elisha. (2 Kings 5:1-14)

When the people in the synagogue heard this, they were all filled with fury.
(4:28)
They rose up and led Jesus to the brow of the hill on which the village of
Nazareth was built, intending to throw him down the cliff. In the midst of the
noise and commotion he calmly passed through the crowd and went away.
Luke is using this incident to portray Jesus as a true prophet as were Elijah
and Elisha.
b) Healing the Sick and the Call of the Disciples (4:31-6:16)
Jesus returns to Capernaum. As was his custom, he taught in the Synagogue
there on the Sabbath. His presence was so commanding that
They were astonished at his teaching, because he spoke with authority.
(4:32)
There was a man there possessed by a demon that cried out in a loud voice
Ha! What have you to do with us, Jesus of Nazareth? Have you come to
destroy us? I know who you are the Holy One of God. (4:34)
Jesus rebuked the evil spirit and it threw the possessed man down in front of
everyone before coming out of him. News of this exorcism spread throughout
the surrounding region.
Luke now mentions that Jesus goes to the house of Peters mother in law and
cures her of a fever. This is odd. He has not even met Peter nor has he as yet
called him to be a disciple. In terms of chronology, this seems to be an error
in composition.
Taking the incident at face value, we know that the healing took place.
(Mk.1:30-31)
What Luke does not tell us, is that Simons
Mother in law was disgusted that he had neglected his livelihood as a
fisherman and thereby neglected to support her daughter Porphirea, who
was Simons young wife. He was wasting his time following this radical
preacher from Galilee. 20
There were many other healings. They seem to have taken place in Simons
house at Bethsaida
At sunset, all who had people sick with various diseases brought them to
him. He laid his hands on each of them and cured them. And demons also
came out of many shouting, `You are the Son of God But he rebuked them
and did not allow them to speak because they knew that he was the Messiah.
(4:40-41)
When daybreak came Jesus left the area and went to an isolated place. But
the people tried to prevent his departure. He told them that he had to go to

Judea to proclaim the good news in the Synagogue there. He had to fulfill his
mission.

The Call of his first disciples. (5:1-32)

Jesus was pressed on all sides by people wishing to hear the word of God. He
was on the shore of the lake of Gennesaret . (Also called the Sea of Galilee or
the lake of Tiberius.) He saw two boats drawn up and the fisherman washing
their nets. Getting into one of the boats, he asked the owner to put out a
little from the shore. He could address the crowd more easily from the boat.
The owner of the boat was Simon son of Jonah. When he had finished
speaking, he told Simon to put out into deep water and lower the nets.
Simon was surprised at the request.
Master we have worked hard all night and have caught nothing. (5:5)
Nevertheless, Simon acceded to the request. Lo and behold,
They caught a great number of fish and their nets were tearing. (5:6)
They called to the fishermen in the other boat to come and help them.
They came and filled both boats so that they were in danger of sinking.
(5:7)
Simon was overwhelmed by the miraculous draught of fish, fell on his knees
in front of Jesus and proclaimed his unworthiness to be in the presence of
divine holiness.
Turning to Simon and addressing him along with James and John ,the Sons of
Zebedee in the other boat, Jesus told them,
From now on you will be catching men. (5:10)
When the two boats returned to the shore of the Lake,
they left everything and followed him. (5:11)
The two boats and their marvelous haul of fish were left in the hands of
Zebedee and some hired men. The fact that the fishermen responded
dramatically and immediately, indicates the persuasive personality of Jesus,
and the fact that they seemed to know a lot about Jesus already.
Among the healings that Jesus performed was the healing of a man full of
leprosy. (5:12)

When the man saw Jesus he ran to him, fill prostate, before Jesus and
pleaded to be healed
Jesus stretched out his hand and touched him and said, `I do will it. Be
made clean. And the leprosy left him immediately. (5:13)
To touch a leper was to make oneself ritually unclean. Jesus responded
immediately to the mans pleas then ordered him to go and show himself to
the Priests as required by law. (Lev.14:1-9)
When the chance was offered to Jesus to be on his own,
he would withdraw to deserted places to pray. (5:16)
Luke now introduces us to the beginning of a series of controversies with the
Pharisees. He does this by using the episode of the healing of a paralytic by
forgiving the sick man his sins.
The Healing of a Paralytic (5:17-26)
this miracle seems to have taken place in the house that Jesus was
occupying in Capernaum. There were many people there listening to Jesus.
Included in the crowd were Pharisees and Sadducees,
who had come from every village of Galilee and Judea and Jerusalem.
The throng of people was such that four men bearing a paralytic on his
stretcher could not approach Jesus. So they climbed the outside staircase
that was common in Palestine and removing part of the roof, lowered the
paralytic on his stretcher down in front of Jesus
When Jesus saw the faith of the paralytics friends he said to the paralytic,
Your sins are forgiven. (5:20)
The Pharisees and the teachers of the law were aghast. who is this who
speaks blasphemies? Who but God alone can forgive sins. (5:21)
Jesus was aware of what they were thinking so he proposed to them two
alternatives.
which is easier to say, `Your sins are forgiven. Or to say, `Rise and walk?
(5:23)
Yet to quell the evil insinuations of the Pharisees and Sadducees, Jesus
turned to the paralytic and said,
I say to you arise, pick up your stretcher, and go home. (5:24)

The paralytic was cured instantly. He immediately picked up what he had

been lying on and went home glorifying God. The crowd was astonished and
filled with awe and said,
We have seen incredible things today. (5:26)
For the Jews, sickness was often linked to sin. Jesus displayed his healing
power by the inner cleansing of the mans soul. The order to rise and go
home was simply a ploy to placate the Pharisees and Sadducees, but the
implication that Jesus made himself equal to God by forgiving sins, fuelled
a rising resentment against him.
The Call of Levi (5:27-31)
Jesus left the house in Capernaum and coming to the customs house saw
Levi the tax collector sitting behind his desk. Matthew was much older than
Jesus. Despite his occupation Jesus was aware of the goodness in his heart.
He had frequently sent a pouch of money to help Jesus in his ministry to the
poor. He used a young lad as a runner to bring the money.
Matthew was a cousin of Jesus, being the son of the first marriage of
Alphaeus, the older brother of Joseph. 21
As soon as the shadow of Jesus tall figure appears on his bench, Matthew
looks up to see who is the late tax payer. - - -He stares at Matthew who has
risen to his feet immediately in reverent attitude. A further piercing glance.
But it is not the glance of a severe judge, - - -It is glance of call and love. It
enraptures him and fills him with love. Matthew blushes. He does not know
what to do or say
`Matthew, son of Alphaeus, your hour is striking. Come Follow me. Orders
Jesus majestically. 22
Luke tells us that Matthew,
Leaving everything behind got up and followed him. (5:28)
Jesus told Matthew that he would eat at Matthews house. Matthew was
delighted. He had his servants prepare a banquet for Jesus and his disciples.
He also sends servants to summon his friends, many of whom were fellow
tax collectors.
The Pharisees and Scribes had seen this motley crowd of people gathering at
Matthews conspicuous house. When they see they can approach Jesus they
ask him,
Why do you eat with tax collectors and sinners. (5:30)
Jesus silences them with this retort,

I have not come to call the righteous to repentance but sinners. (5:32)
The Question about Fasting. (5:33-39)
Fasting reaches far back into Israelite History. The whole nation fasted on the
Day of Atonement. The Pharisees in the days of Jesus fasted twice a week.
They were quick to see that Jesus and his disciples did not fast. So they said
to Jesus.
The disciples of John fast often and offer prayers and the disciples of the
Pharisees do the same; but yours eat and drink. (5:33)
In reply Jesus uses the analogy of a bridegroom. He is explaining his
disciples behavior like that of God who is the bridegroom of Israel and he,
Jesus is the bridegroom of the new dispensation, of the new church. It
would be an insult to the bridegroom if his quests fasted in his presence.
But the days will come when the bridegroom will is taken away from them,
then they will fast in those days. (5:35)
He was referring to his death.
Then Jesus made a statement that was hidden under the parable of the old
and the new. New garments and new wine are incompatible with old
garments and old wine.
The Pharisees represent the old garments and old wine. Clinging to their
traditional beliefs will prevent them from accepting the new message
proclaimed by Jesus.
The wine must be poured into fresh wineskins. (5:38)
The followers of Jesus represents the fresh wineskins. The new wine was
his message of the kingdom of God.
Debates about the Sabbath (6:1-11)
This debate is instigated by the actions of Jesus disciples.
On a Sabbath, while he was going through the grain fields, his disciples
plucked and ate some heads of grain, rubbing them in their hands.
We are not told what grain was involved. Perhaps wheat or barley.
Under the old covenant, every seventh day (Saturday) was set aside for
worship and rest; and no man, woman, slave or beast was permitted to work
(Gen.2:3, Ex.20:8-11, Deut.5:12-15) By N.T. times, Sabbath observance was
greatly emphasized as a symbol of Israels unique relationship with God.

It set the Israelites apart from the surrounding nations. To break the Sabbath
rest was to provoke the wrath of God. Jerusalem was destroyed by the
Babylonians. One of the reasons God permitted this was the fact that the
people neglected the Sabbath observance. For the Pharisees it was a case of
national security. They did not want a repeat of the Babylonian Exile.
Consequently, although the Torah forbade the harvesting of grain on the
Sabbath, the Pharisees went on further and forbade even the plucking of
grain.
The Pharisees seemed to be observing all that Jesus and his disciples were
doing. Again they accosted Jesus.
Why are you doing what is unlawful on the Sabbath? (6:2)
To answer the accusation, Jesus referred to the action of David and his men
eating the loaves of proposition at the sanctuary at Nob. (1 Sam.21:1-8) By
law, only the priests and their families could partake of this bread. While
David did what was forbidden, he did not break the Sabbath.
Then Jesus makes a startling comment.
The Son of Man is Lord of the Sabbath. (6:5)
He is presenting his Messianic credentials. If he is Lord of the Sabbath due to
his divine sonship, even the law is sub-servant to him.
On another Sabbath while teaching in the Synagogue the Pharisees
presented to him a man with a withered hand. They had purposely recruited
this man to see if Jesus would break the Sabbath. Jesus was aware of their
plan. Nevertheless in their presence he healed the mans hand. Then turning
to the Pharisees he challenged them.
I ask you, is it lawful to do good on the Sabbath rather than to do evil, to
save life rather than to destroy it? (6:9)
He was showing them that human need and mercy took precedence over the
Sabbath. The Pharisees were enraged. They plotted among themselves what
next to do to Jesus.
The Call of the Apostles (6:12-16)
Before choosing his closest followers, Jesus spent the night in a vigil of
prayer on a mountain. Before making important decisions Jesus often sought
out solitude to confide in his Father.
When day came, he called his disciples to himself, and from them he chose
twelve whom he also named apostles. (6:13)
How many disciples there were, we do not know. Many must have been
disappointed. He chose only men. He chose twelve specifically to represent

the twelve tribes of a reconstituted Israel. They were like the twelve
Patriarchs of the Old Israel. They would form the nucleus of the new church.
They would be its foundation along with Christ and the prophets of old.
Luke is the only evangelist to give them the title Apostles, which in essence
means being sent.
Luke names the twelve.
They are Peter, and his brother Andrew, James, John, Philip, Simon who was
called the Zealot, and Judas the son of James, and Judas of Iscariot, who
became a traitor. (6:14-16)
Judas the Son of James is really Thaddeus, another son of Alphaeus. Luke
has made another technical error. Five of the Apostles were cousins of Jesus.
They were James (the Less) and Jude Thaddeus, sons of Alphaeus; Mathew, a
son of Alpahaeus from a first marriage; and the two sons of Zebedee, James
(the Great) and John (the Evangelist)
Of the Apostles, Judas Iscariot was the best educated. He was schooled in
the temple and familiar with the members of the Sanhedrin. His father had
died and left to him the family vineyard. He was ambitious, with thoughts of
power, honour and glory. To achieve these he needed to be allied to the
radical miracle worker from Nazareth. So he approached Jesus himself and
asked to be a disciple.

c) The Sermon on the Plain (6:17-49)

Jesus came down from where he had appointed his apostles and stood on a
stretch of level ground.
a great crowd of his disciples and a large number of the people from all
Judea and Jerusalem and the coastal region of Tyre and Sidon came to hear
him and to be healed of their diseases; and even those who were tormented
by unclean spirits were cured. Everyone in the crowd sought to touch him
because power came forth from him and healed them all. (6:17-19)
Jesus addressed the crowd. He began with a series of Blessings. They
concern the poor, the hungry, those who are weeping and those who suffer
hate and social exclusion. His Blessings are fewer than those found in
Matthews sermon on the Mount. Matthew was writing for a Jewish audience.
Luke on the other hand restricts his blessings to those appropriate to a
predominantly Gentile audience. He addresses the real economic and social

conditions of humanity. By contrast, Matthew centers on religious and

spiritual values. Luke, like Matthew, tells the people that their fortunes and
conditions will be reversed.
The Blessings in both sermons stand opposite to the covenant curses and
woes.
(Deut.30:19-20)
Blessed are you poor, for yours is the kingdom of God. Blessed are you that
hunger now, for you will be satisfied. Blessed are you that weep now, for you
shall laugh. Blessed are you when men hate you, and when they exclude you
and revile you - - -on account of the Son of Man! Rejoice in that day and leap
for joy, for behold your reward is great in heaven. (6:20-23)
Then Jesus turns his attention to those in the crowd who are rich and
prosperous now. Their fortunes will also be reversed.
The rich will receive nothing because their lives have been good already.
They will suffer want and hunger. Their laughing shall turn into mourning and
their fine reputations will be destroyed.
However, the rich can avoid these woes if they change their ways.
To all those who were listening Jesus puts forward a radical counsel.
Love your enemies, do good to those who hate you. (6:27)
This was a blanket command to love not only ones fellow Jews, but Gentiles
also. That is where the striking difference lay between this command and the
traditional Jewish belief of love ones enemies.
Bless those who curse you, pray for those who abuse you. To him who
strikes you on the cheek, offer the other also; and from him who takes away
your cloak do not with old your coat also. (6:28-29)
Such acts of forgiveness and generosity ran counter to the Law of
Retaliation. (Lev.24:19-20)
Lend, expecting nothing in return. (6:35)
This level of generosity sets the bar very high. Then Jesus draws the crowds
attention to the imitation of Gods great mercy,
Be merciful, even as your Father is merciful. (6:36)
Mercy is the towering rule of Christs kingdom. Holiness is redefined to
reaching out to others with mercy without any hint of discrimination.
In the judgement of others Jesus demands of his followers a prudence and
restraint that overlooks the minor faults of others and considers ones own
faults instead.

Condemn not and you will not be condemned; forgive and you will be
forgiven; - - -for the measure you give will be the measure you get back.
(6:37-38)
Jesus employs the analogy of a person purchasing grain at a market. If one is
generous and merciful then he will receive a
good measure, pressed down, shaken together, running over, will be put in
your lap. (6:38)
This depicts the custom of forming a pouch with ones cloak to receive the
grain at a market. It will be a just and an abundant lap full.
He reminds his listeners about judging others,
take the log out of your own eye, and then you will see clearly to take out
the speck that is in your brothers eye. (6:42)
Jesus now speaks of trees in a way that his audience would understand. He
uses the fruit of the trees as an analogy to represent good and evil
each tree is known by its fruit. (6:44)
The trees represent men. Some men produce good fruit others produce bad
fruit. It all depends on the intentions of ones heart.
The good man out of the good treasure of his heart produces good, and the
evil man out of his evil treasure produces evil; for out of the abundance of
the heart his mouth speaks. (6:45)
Jesus listeners would understand this, because in the cultures of Palestine,
the heart was seen as the center of a person and the origin of all moral
decisions.
Luke now has Jesus conclude his sermon in exactly the same way that
Matthew concludes his Sermon on the Mount. (Matt.7:24-27) He inserts the
parable of the two builders. Each of the builders represents a persons
response to the word of God. The man who listens to the word of God and
acts on it is
like a man building a house who dug deep and laid the foundation upon
rock; and when a flood came, the stream broke against that house, and could
not shake it, it had been well built. (6:48)
He had invested time and energy in taking the words of Jesus into his heart
and living by them. The foolish builder built his house on an unstable
foundation. Matthew tells us that he built on sand. (Matt.7:26) When the
flood came, his house collapsed. He had heard the words of Jesus but did not
heed the warnings and counsels. They never sank into his consciousness and
become part of his lifestyle.

d) Jesus as Teaching and Healing Prophet 7:1-9:27)

The Healing of a Centurions Slave 7:1-10)
When the Centurion heard that Jesus was present in Capernaum, he sent
elders of the Jews to him,
asking him to come and save the life of his slave. (7:3)
This was an unusual foreigner. We are told that the Jewish elders spoke in
glowing terms of the centurions respect for Jewish culture.
he loves our nation and he built the synagogue for us. (7:5)
For a foreigner to be concerned for his slave was behavior that even the
Jews themselves found difficult to emulate. The centurion was well aware of
the healing powers of Jesus. He had often been ordered to attend Jesus
sermons in disguise, so as to ascertain for the Roman authorities, if this
radical preacher posed a threat to Rome. 24
Jesus accompanied the elders to the Centurions house. Before he could
enter it, the centurion himself came out and greeted Jesus. Being aware of
the Jewish law forbidding Jews to enter the houses of foreigners he said to
Jesus,
Lord, do not trouble yourself, for I am not worthy to have you enter under
my roof. (7:6)
There was a greatness about this soldier of Rome that included humility. He
also knew that Jesus could heal from a distance.
Say the word and let my servant be healed. (7:7)
He knew how to give orders to those under his command and he knew also
the authority that Jesus exercised over the natural order.
Jesus was so impressed with the words and bearing of this officer, that
turning to the crowd following him he said,
I tell you, not even in Israel have I found such faith. (7:9)
Luke gives the impression that the request for help was conveyed through
messengers but Matthew in his account is more accurate. (Matt.8:5-13) He
portrays the event as a direct encounter between Jesus and the officer.
The servant was healed. (7:10)
Raising a widows son. (7:11-17)
Jesus left Capernaum and Journeyed towards Nazareth. As he came to Nain,
he came across a funeral procession bearing the body of a widows only son.

Nain was six miles south east of Nazareth. There was large crowd
accompanying the widow and the young mans bier.
when the Lord saw her, he was moved with pity for her and said to her, `Do
not weep. He stepped forward and touched the coffin; at this the bearers
halted, and he said, `Young man, I tell you arise! The dead man sat up and
began to speak and Jesus gave him to his mother. (7:13-15)
While the Torah contained an injunction to help ones fellow Jews in need,
widows were particularly subject to economic stress. In this case, the
widows only financial support was her son. His death left her particularly
vulnerable. Who would care for her? Her livelihood would depend on the
charity of others. Jesus was well aware of the situation. His own mother was
a widow.
According to Jewish law, when Jesus touched the dead mans coffin he would
have been rendered ritually unclean for an entire week. (Num.19:11-19) By
raising the young man back to life he eliminated the very cause of legal
defilement.
Fear seized them all. (7:16)
Not a surprising reaction. Such an event was unheard of. No wonder the
report about it spread rapidly through the whole of Judea and all the
surrounding country.
Messengers from John the Baptist. (7:18-35)
At this stage, John the Baptist was incarcerated in Herods Palace/Fortress at
Machaerus. Word of Christs miracles reached him there because some of his
disciples were employed in the Fortress. John knew from the Holy Spirit that
his cousin was the Messiah. He had also had this confirmed when he
baptized Jesus in the Jordan. However Johns disciples were undecided about
the matter. To clarify the matter for them, he chose two from among his
disciples to approach Jesus directly and ask Jesus point blank if he was the
Messiah.
Are you the one who is to come, or should we look for another? (7:20)
Jesus does not give them a straight answer. Instead he couches his reply in
terms of actions he is performing.
Go and tell John what you have seen and heard; the blind regain their sight,
the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the
poor have the good news proclaimed to them. (7:22)
These miracles recall the prophecies of Isaiah concerning the Messianic era.
(Isa.35:4-6) (Isa.61:1)

Jesus knew that John understood his mission and the two witnesses as
required by law, (Deut.9:15) would convey to Johns disciples confirmation
that Jesus was the Messiah.
When the messengers had departed, Jesus turned to the crowds following
him and spoke in glowing terms of his beloved cousin.
He compared Johns lifestyle to the lavish lifestyle of king Herod Antipas to
Johns who was a prophet who lived and spoke like a prophet.
This is he of whom it is written,
`Behold I send my messenger before your face,
who shall prepare your way before you.
This is the fulfillment of the
prophecy of Malachi. (Mal.3:1)
Then Jesus continues,
I tell you among those born of women none is greater that John; yet he who
is least in the kingdom of God is greater than he. (7:28)
The listeners were amazed. They knew that John was great in the eyes of
God. Those whom he had baptized were happy. They praised God. However,
the Pharisees, and Sadducees were not impressed. They rejected Johns call
to repentance and did not submit to his baptism. John was the greatest of the
Old Testament prophets. Not only did he witness the blessings of the New
Covenant, but he was sanctified even before his birth.
Jesus compared the men of this generation to children playing games in
the market place. The point of his barbed comments were directed towards
the unbelieving Pharisees and Sadducees.
He suggests a scene with one group of children playing tunes for another
group. (The Pharisees and Sadducees)
we piped to you and you did not dance,
we wailed and you did not weep. (7:32)
No matter what games the first group of children suggested to the second
group, the second group complained regardless.
Jesus came preaching the good news of the kingdom suggested by piping the
dance music, and John came preaching the somberness of repentance, i.e.
the wailing of funeral dirges, yet this evil generation rejected both
invitations.
He continued with the comparison between John and himself. John came as
an ascetic, eating no bread and drinking no wine, yet he was accused of

having a demon. (7:33) The Son of Man came eating and drinking, but the
same non believers said he was a glutton and a drunkard. (7:34)
yet wisdom is justified by her children. (7:35)
Believers recognize the wisdom announced by both Jesus and John and
welcome the invitation to become part of the kingdom.
A Sinful woman is Forgiven (7:36-50)
A Pharisee invites Jesus to a meal in his house. He suspects that Jesus is a
prophet. We are told the name of the Pharisee, it is Simon, but not the names
of the other guests. The participants all reclined at table.
Jews of that time customarily reclined on low couches near the floor to eat
festal and ritual meals. They leaned upon a cushion on their left side and ate
with their right hand. 25
and behold, a woman of the city, who was a sinner, when she learned that
he was sitting at table in a Pharisees house, brought an alabaster flask of
ointment, and standing behind him at his feet, weeping she began to wet his
feet with her tears, and wiped them with the hair of her head, and kissed his
feet, and anointed them with the ointment. (7:37-38)
From private revelation we have a description of the woman.
She is beautiful. - - -there are buckles on the shoulders - - -the belt is
adorned with studs and gems. - - -Her sandals are very expensive ones, of
red leather with gold buckles - - - she removes rings from her fingers and
lays everything on the couch near Jesus feet. - - -Her golden locks roll down
her back. - - -she dips her fingers into the little vase and takes out a
yellowish highly scented ointment. A sweet smelling perfume, a mixture of
lily and tuberose. - - -uses it profusely, she spreads it, kissing and caressing
His feet at the same time. 26
Simon the Pharisee muses to himself that if Jesus was a prophet he would
know that this woman is a sinner. He is annoyed and disconcerted by the
intrusion of this scandalous woman at his banquet. We know that it is Mary
Magdalene, a notorious high class prostitute. She will repeat this anointing at
Simon the Lepers house in Bethany before Passion week.
(Matt.26:613, Jn.12:1-8)
Jesus is aware of what Simon the Pharisee was thinking and takes him to task
over it. He first relates a parable involving two debtors. One debtor owes 500
denarii. (a denarii is a days wages.) Another owes 50 denarii. The creditor
forgives them both because they could not pay. Then he asks Simon,

`Now, which of them will love him more? Simon answered, `The one I
suppose to whom he forgave more. And he said to him, `You have judged
rightly. (7:42-43)
Then referring to the woman he said of her,
Therefore I tell you, her sins, which are many, are forgiven, for she loved
much; but he who is forgiven little, loves little. Then he said to her, `Your
sins are forgiven. (7:47-48)
When Jesus had entered Simons house, Simon had neglected to show Jesus
the normal signs of Middle Eastern hospitality. He had not given his guest a
kiss; nor provided water for washing his feet; nor had he anointed the head
of Jesus.
The actions of Mary Magdalene compensated for all these ritual deficiencies.
We are told that Mary Magdalene was so happy that she left the banquet hall
without retrieving her hair pin and rings from the couch of Jesus. 27
Some women accompany Jesus (8:1-3)
Jesus had become an itinerant teacher. His twelve apostles were his constant
companions. None of them had time to practice a trade with probably a little
fishing as an exception. How would the group support itself? They relied on
the charity of their listeners and also.
Some women who had been cured of evil spirits and infirmities. Mary called
Magdalen, from when seven demons had gone out, Johanna ,the wife of
Herods steward Chuza, Susanna, and many others who provided for them
out of their resources. (8:2-3)
An important person who is not listed as accompanying Jesus is his Blessed
Mother.
His Blessed Mother, having rid herself of her house in Nazareth,
accompanied Him thenceforth on his tours of preaching and teaching to the
very foot of the cross. - - -During these journeys the Queen of heaven
proceeded on foot, just as her divine Son. - - -what hardships did she not
endure on such arduous journeys in all kinds of weather? - - -To the sermons
of her son, she always listened on her knees. 28
We know that Lazarus of Bethany supplied much financial and material help
to Jesus and his group. Mary Magdalen provided help herself from her
significant fortune. Despite all the help Jesus and his group received, there
were many times when their food and shelter were meager. One of the
greatest forms of assistance given to the individuals were the prayers and
wise counsel given by the Blessed Mother. Her sinless nature allowed her
powerful insights into the spiritual needs of each disciple.

Jesus broke with Middle Eastern protocol by allowing women to be part of his
group. Jewish custom discouraged men from associating with women in
public.
The Parable of the Sower. (8:4-15)
The focus in this section is on how one should hear the word of God and act
on it. 29
A sower went out to sow seed. And as he sowed, some seed fell on the path
and was trampled and the birds of the sky ate it up. Some seed fell on rocky
ground, and when it grew, it withered for lack of moisture. Some seed fell
among thorns and the thorns grew with it and choked it. And some seed fell
on good soil, and when it grew, it produced fruit a hundred fold. (8:5-8)
In Palestine, seed was broadcast. It was thrown by hand. The owner of the
land had many fields. Some he had inherited, others he had purchased. The
fields near his house were the best kept and prepared. Those far from his
house had little preparation. He would have taken considerable time to throw
his seed corn over all of them. 30
When the time came for the harvest, he was surprised to find that many of
the fields had not been productive. The only ones yielding a rich harvest
were those near his house where he had taken the time to prepare the soil.
Luke says that they yielded a hundred fold. Matthew differentiates
between the good fields. Some produced a hundred fold. Some sixty, some
thirty. (Matt.13:8)
What are we to make of this parable? Why did Jesus use parables when
teaching?
Jesus explains this particular parable only to his disciples whom he takes
aside for this purpose. The crowd listening to the parable are left to ponder
its meaning. Jesus deliberately hides the mysteries of the kingdom from
them.
The Parable Explained 8:9-15
The seed is the word of God. The ones along the path are those who have
heard; then the devil comes and takes away the word from their hearts, that
they may not believe and be saved. And the ones on the rock are those who,
when they hear the word, receive it with joy; but these have no root, they
believe for awhile and in time of temptation fall away. As for what fell among
thorns, they are those who hear, but as they go on their way they are choked
by the cares and riches and pleasures of life, and their fruit does not mature.
And as for that in the good soil, they are those who, hearing the word, hold it
fast in honest and good heart, and bring forth fruit with patience. (8:11-15)

Jesus has explained this parable to his disciples by way of training them for
leadership roles. The parable illustrates the four different responses that they
will experience when they preach the Good News. They will be like the
prophets of the Old Testament who encountered opposition and widespread
disbelief but some will listen and heed the word of God.
The Parable of the Lamp (8:16-18)
No one after lighting a lamp covers it with a vessel, or puts it under a bed,
but puts it on a stand, that those who enter may see the light. (8:16)
Jesus is still talking only to his disciples. He is encouraging them to proclaim
the Good News boldly.
They are not to conceal the truths that they have been taught, even though
they may suffer persecution. There will be no secrets. All that people say and
do will be made known.
For nothing is hidden that will not be made manifest. (8:17)
This saying augments the saying on the light. It implies a judgement
wherein even the secrets and hidden works of all will be brought out into the
light.
Then Jesus confounds his disciples with the statement.
To him who has, more will be given and from him who has not, even what he
thinks he has will be taken away. (8:18)
Jesus attaches great responsibility to his message. His truths are to be
treasured and shared. Those who neglect them will lose them. A similar
theme is found in the parable of the talents. The servant who did not trade
with the talent he was given found that it was taken from him by the master
and he was left with nothing.
The True Family of Jesus (8:19-21)
Matthew implies that Jesus was preaching in a house when his relatives
arrived but could not approach him because of the crowd. (Matt.12:46-50)
Luke merely refers to his teaching a crowd of people. Jesus was told,
Your mother and your brothers are standing outside, desiring to see you.
(8:20)
Mary, the mother of Jesus was the model of discipleship. She listened to her
sons sermons with great attention. On this occasion she was accompanied
by the brothers of Jesus. This would imply that she had children other than
Jesus and consequently was not ever virgin as the church staunchly
upholds. The answer to this puzzle is quite simple. The brothers are the
relatives of Jesus. In particular, they are the sons of Alphaeus, the uncle of

Jesus. We are not told how many accompanied Mary. However two of the
sons of Alphaeus, James (the Less) and Jude Thaddeus were actually
members of the twelve apostles. Two others, Simon and Joseph would
become disciples of Jesus. 31
In Jewish culture, the term brothers was applied to all the young men of
the same generation, particularly real cousins, as the sons of Alphaeus were
in relation to Jesus.
But, in this passage, Jesus is continuing the theme of responding to the word
of God. When he received notice of the presence of his mother and his
relatives outside, he instructs his listeners that his real spiritual family are,
those who hear the word of God and do it. (8:21)
The calming of the storm. (8:22-25)
Jesus is aboard a fishing boat in the company of several disciples. He is
asleep in the stern of the vessel. Initially the sea on the lake is calm. Later
however, a storm arose. This was a common occurrence on this expanse of
water. The situation became serious. The waves were such that the boat was
filling with water and was in danger of being swamped.
The disciples were competent fishermen but hey recognized the danger and
were on the verge of panic.
they went and woke him, saying, `Master, Master, we are perishing! (8:24)
Jesus awoke and rebuked the wind and the raging waves;
and they ceased, and there was a great calm. (8:24)
Then he upbraided the disciples for their lack of faith. Had they not seen his
power before? This was a simple matter only.
The disciples in the boat were awed with what they had just witnessed.
who then is this, that he commands even the wind and water, and they
obey him? (8:25)
Traditionally, the lake of Galilee was considered to be the abode of demons.
They were the cause of the chaos. Here, Luke begins four miracles that
demonstrate the power and authority of Jesus. Here Jesus demonstrates his
power over nature and as a corollary, his power over demons.
The Healings of the Demoniac. (8:26-39)
Jesus and the disciples cross the Lake of Tiberius and land about two thirds of
the way down its Eastern shore at Hippos. They ascend a steep cliff face
using a path. They arrive at a forested plateau where a large herd of pigs is

grazing. At the far end of the plateau rises a low mountain sprinkled with
houses and caves. The houses forms the township of Gamala. 32
The area is part of the Decapolis. This is Gentile territory as is indicated by
the large herd of pigs.
Luke calls the township as the land of the Gerasenes, or more precisely,
Gerasa. (8:26)
As the group walks past the herd of pigs, which they find offensive, a naked
man approaches them from among the tomb caves. He is possessed and
calls out to Jesus in a loud voice.
what have you to do with me, Jesus, Son of the Most High God? I beg you,
do not torment me.
Jesus asks the demon his name.
This question reflects the popular belief that knowledge of the spirits name
brought control over the spirit. 33
The demon replies,
`Legion. For many demons had entered him. (8:30)
Then the demons begged Jesus not to send them back to the abyss. They
were referring to hell. It was an unbearable place. If this was true for demons
what must it be for humans?
They begged Jesus to send them instead into the herd of pigs. He ordered
them to leave the man and enter the pigs.
And the herd rushed down the steep bank into the lake and were drowned.
(8:33)
There were an enormous number of pigs.
Jesus states,
It is better if two thousand pigs to perish than one man. 34
Matthew tells us there were two men. (Matt.8:28)
Maria Valtorta in her vision of the incident concurs, Matthews account is the
more accurate one than Lukes.
The apostles clothe the naked man and restore his identity by restoring him
to the city.

The whole incident shocks the herdsmen, the townspeople, and the disciples.
What it displays is the power of Jesus over, not only demons, but the Romans
also.
Romans used pigs in their sacrifices to the Gods.
Roman might was symbolized by a very fecund white sow who gave birth to
30 piglets and also the wild boar. The symbol of the Legio X Fretensis,
which had been transferred to Syria under Tiberius and which participated in
the Jewish war of A.D. 66-70, was the wild Boar. 35
Luke tells us that the man, cleansed of the countless demons, became a
missionary.
He went away, proclaiming throughout the whole city how much Jesus had
done for him. (8:39)
The Healing of the Daughter of Jairus, and the Woman with a Hemorrhage.
(8:40-56)
Two interwoven miracle stories, one a healing and the other a resuscitation,
present Jesus as master over sickness and death. 36
In both cases it is faith that effects the result.
Jesus is on his way back to Capernaum.
There came a man named Jairus, who was a ruler of the synagogue; and
falling at Jesus feet, he begged him to come to his house, for he had an only
daughter, about twelve years of age, and she was dying. (8:41)
The ruler of the synagogue was not the arch synagogue but one of the
leading men therein. Luke says she is his one and only daughter. He is
reminding us of the only son of the widow of Nain. (7:11-17) The girl is
twelve years old and presumably having received her Bat Mitzvah, or
coming of age, is available for marriage. The loss of an only child is a painful
one in any culture.
As Jesus and his companions, including the distressed father, make their way
to the leaders house, a
woman who had had a flow of blood for twelve years and had spent all her
living upon physicians, and could not be healed by anyone, came up behind
him and touched the fringe of his garment; and immediately her flow of
blood ceased. (8:43-44)
Luke uses the word twelve again. It is a significant and holy number for
Israelites.

The flow of blood from the woman would have made her ritually impure. She
would have had to live apart from her children and husband and would have
been excluded from the Temple services.
Jesus was aware that someone had touched him. Mark tells us that Jesus
knew power had gone forth from him. (Mk.5:30) Peter hearing Jesus say,
who was it that touched me? (8:45) reminded Jesus that a crowd of people
were pressing in on Jesus from all sides. But Jesus was adamant. He knew
someone had specifically reached out to touch the tassels fringing his outer
garment.
When the woman found that she had been singled out, she came trembling
to the feet of Jesus and declared that she was the one. And Jesus, full of
compassion, said to her,
Daughter, your faith ahs made you well, go in peace. (8:48)
While he was speaking to the woman who had just been cured, a man
arrived from the rulers house declaring that the rulers only daughter had
just died. The ruler was beside himself with grief. Jesus turned to him and
said,
Do not fear, only believe, and she shall be well. (8:50)
When the group arrived at the house, those present were weeping and
wailing. Jesus said to them,
Do not weep for she is not dead only sleeping. (8:52)
But those present just laughed. It was obvious to all that she was lifeless. But
Jesus took her by the hand saying, child arise. (8:54) The child revived at
once and Jesus directed that she be given something to eat, a clear sign that
she was well.
Protestants love to pounce on the word sleeping. Many of them do not
believe in the separation of the soul from the body at death so as to receive
particular judgement. They believe only in the final judgement at the
Resurrection. Jesus uses the term sleeping to emphasize that her condition
is only temporary and would soon be reversed.
The Jews in general, believed that at death the soul resided in the shadowy
land of the netherworld in a state of almost nothingness. The sleep of
death is an analogy.

The Mission of the Twelve. (9:1-6)

The time had come for the apostles practicum. They were to go out and
proclaim what they had learnt. Before sending them out Jesus equipped them
with the power to drive out demons and to cure the sick.
and he called the twelve together and gave them power and authority over
all demons and to cure diseases, and he sent them out to preach the
kingdom of God and to heal. (9:1-2)
They were to take nothing for the journey
no staff, nor bag, nor bread, nor money and do not have two tunics. (9:3)
They were to go as volunteers, completely detached from material
possessions, and reliant only on the providence of God.
If the people accepted them, then they were to remain there relying on
Jewish hospitality. If a townspeople reject them then they are to reject the
townspeople with the symbolic act of shaking the dust from their sandals.
Herods Perplexity (9:7-9)
Herod was receiving reports of the miracles wrought by Jesus. He was
confused. He had beheaded John the Baptist. Had he risen from the dead?
Was Jesus Elijah come back? Was he one of the other prophets of old?
who is this about whom I hear such things? (9:9)
Herod was intrigued. He wanted to confront Jesus face to face.
Feeding the Four Thousand (9:10-17)
The multiplication of the loaves and fishes is recounted in all four gospels.
(Matt.14:13-21) (Mk.6:30-44) (Lk.9:10-17) (Jn.6:1-13)
Luke mentions that the crowd of people listening to Jesus was assembled
near Bethsaida. Maria Valtortas vision of this episode places the crowd on
the right bank of the Jordan. This is probably more correct as a little later
Luke adds.
We are here in a lonely place. (9:12)
The apostles were aware that evening was coming on and advised Jesus to
send the crowd away so that they could buy food. But Jesus shocked them by
saying
`You give them something to eat. (9:13)
They must have looked at one another with mouths agape. All the food they
could find was a lad who had with him five barley loaves and two fish.

Jesus orders the apostles to collect baskets and to bring the loaves and fish
to him. He then told the apostles to arrange the crowd,
in companies, about fifty each. And they did so and made them all sit
down. (9:14-15)
Jesus took the loaves and fish and raising his eyes to heaven prayed, then
blessed the food and broke it into small pieces, placing some in each basket.
Here the miracle took place. The small portions multiplied. The baskets
became full and Jesus ordered the apostles and a few other disciples to
distribute the food to the people. Matthew and Luke agree on the size of the
crowd. about five thousand. (9:14) (Matt.14:21)
But Matthew adds an important comment.
besides women and children. (Matt.14:21)
This would augment the numbers enormously. When the meal was over,
Jesus ordered the Apostles and disciples to collect the leftovers. They took
up twelve baskets of broken pieces.
The number twelve was symbolic. The crowd was predominantly Jewish.
This then represented the twelve tribes of Israel that Jesus wished to feed
with his message and reconstitute.
Peters Declaration (9:18-23)
Jesus was praying alone. Only the disciples were near him. He came to them
and asked them.
who do people say that I am? (9:18)
This was an intriguing question. The people in general were mystified as to
his true identity.
John the Baptist but others say Elijah and others that one of the prophets of
old has risen. (9:19)
But Peter answered for the disciples,
the Christ of God. (9:20)
Then Jesus told the disciples not to tell anyone who he really was. Then he
confounded them by predicting his persecution and death. Something they
could not comprehend.
The Son of Man must suffer many things, and be rejected by the elders and
chief priests and scribes and be killed, and on the third day be raised. (9:22)

The reference to his resurrection was just completely beyond the grasp of his
closest followers.
Taking up Ones Cross. (9:23-27)
Christian discipleship is costly. It involves much sacrifice and self denial. A
person cannot be a follower of Christ unless he heeds the words of Christ,
Take up his cross daily and follow me. (9:23)
If a person hopes to gain much worldly wealth and becomes so distracted by
the desire to acquire more and more, he will miss the true meaning of life
and neglect spiritual matters.
what does it profit a man if he gains the whole world and loses or forfeits
himself. (9:25)
If people reject the message of Christ then when Christ comes in glory, they
will suffer the penalty of being rejected by Christ also.
For whoever is ashamed of me and my words, of him will the son of man be
ashamed when he comes in his glory and the glory of the Father and of the
Holy Angels. (9:26)
Then Jesus makes a statement that has mystified scholars.
I tell you truly, there are some standing here who will not taste death before
they see the kingdom of God. (9:27)
Is he referring to his resurrection? To the coming Transfiguration? One has to
doubt that it s a reference to the Parousia. It is definitely unclear.
e) The Transfiguration (9:28-36)
Jesus takes his inner circle, Peter, James and John up a mountain to pray.
Tradition has it that it was an isolated peak called Mt. Tabor.
as he was praying, the appearance of his countenance was altered, and his
clothing became dazzling white. And behold, two men spoke to him, Moses
and Elijah, who appeared in glory and spoke of his exodus, which he was to
accomplish in Jerusalem. (9:29-31)
Jesus was portrayed in his divinity for the sake of his three closest
associates, to confirm them in their faith. Moses and Elijah represented the
Law and the prophets. Where did they come from? They were in bodily form.
Elijah we know had been taken up to the heavens in a fiery chariot. Moses
had died on Mt. Nebo overlooking the Promised Land.

Heaven was closed. It would only be opened with Christs death and
resurrection. They could only have come from Paradise, the abode of those
who had died in the grace of God. Elijah is an enigma. He had not died.
Moses and Elijah discussed the coming events in the life of Jesus in
Jerusalem. His death and resurrection. Luke uses the term Exodus. This
portrays Jesus as another Moses. Moses had prophesied that another prophet
like himself would someday arise in Israel. (Deut.18:15)
Jesus will fulfill the law and the Prophets of the Old Testament.
Peter gets carried away.
It is well that we are here. Let us make three booths, one for you, one for
Moses and one for Elijah. (9:33)
This is a reference to the feast of the Tabernacles.
Just then a cloud came and overshadowed them.
and a voice came out of the cloud, saying,
`This is my Son, my chosen one; listen to him. (9:35)
This is a manifestation of Gods presence. It is confirmation of the divine
Sonship of Jesus.
Suddenly, Jesus is alone. He commands Peter, James and John to say nothing
about this event to the other disciples, until his resurrection. (Matt.17:9)
f) Lessons on Faith and Humility (9:37-50)
Jesus Heals a Boy and a Demon (9:37-43)
When the four come down from the mountain, they are met by a crowd of
people. A man among them approaches Jesus and begs him to heal his only
son who is possessed by a demon.
it convulses him till he foams. (9:39)
He had taken the child to the disciples of Jesus but they could not drive out
the demon. This is a puzzle, because Jesus had given them power over
demons. (9:1)
It appears, that in this case, his disciples had lacked faith and trust.
O faithless and perverse generation. How long am I to be with you and bear
with you. Bring your son here. (9:41)
The demon convulsed the boy but Jesus rebuked him and the demon
departed. Jesus gave the healed boy back to his father.

Jesus Again Foretells His Death (9:43-45)

Jesus says to his disciples,
Let these words sink into your ears; for the son of Man is to be delivered
into the hands of men. (9:44)
But the disciples did not understand this saying, for it was concealed from
them. (9:45)
They did not question Jesus concerning the meaning of his statement. They
were afraid to do so.
True Greatness. (9:46-48)
The apostles were discussing among themselves who was the greatest. It
must have become heated for Luke tells us, an argument arose. (9:46)
Jesus must have been annoyed at the pettiness of it all. To instruct the
apostles in true greatness.,
he took a child and put him by his side and said to them, `whoever receives
this child in my name, receives me, and whoever receives me receives him
who sent me; for he who is least among you all is the one who is great.
(9:47-48)
Greatness in the kingdom of God is measured by the qualities of humility and
service to others. It also requires a child like faith.
Another Exorcist. (9:49-50)
It is clear that other people saw the apostles driving out demons in the name
of Jesus. They were aware of the power that his name evoked. One day, John
came to Jesus mystified and perhaps a little paroachial. He and some of the
other apostles had witnessed a stranger casting out demons by using the
name of Jesus. They probably believed that as true followers of Jesus, they
alone had the right to perform such exorcisms.
But Jesus said to him, `Do not forbid him; for he that is not against you is for
you. (9:50)
There was plenty of work for everyone. Even some of the Pharisees were
able to drive out demons. (Matt.12-27)
5. Journey to Jerusalem (9:51-13:21)
a) First to Second Reference to Jerusalem (9:51-13:21)
Jesus was on his way to Jerusalem. From Galilee he would have to pass
through Samaria. Normally Jews did not talk to Samaritans. Samaria was

sandwiched between Judea and Galilee. There was an hostility between the
Jews and the Samaritans that had simmered for centuries. This hostility
stemmed from two things. When the Assyrians invaded Israel in the last part
of the 8th Century B.C., they deported many of the Jews living in Samaria and
replaced them with foreign peoples. These intermarried with the few
remaining Jews and produced the race known as the Samaritans a hybrid
nation. They worshipped foreign Gods and set up a rival sanctuary to the
Jerusalem Temple on Mt. Gerizim.
The second cause of hostility arose when the exiles from Babylon in the 6th
and 5th Century B.C. began to rebuild the shattered temple. The Jews refused
to allow the Samaritans to help them in its reconstruction.
In the case of this incident with Jesus, the Samaritans were reluctant to
entertain Jesus and his companions, for they knew that the group was
journeying to Jerusalem.
James and John were incensed at the reception the group got and they said
to Jesus.
Lord, do you want us to bid fire come down from heaven and consume
them? (9:54)
Jesus turned and rebuked them. They were full of zeal but were lacking in
mercy.
Would be Followers of Jesus (9:57-62)
As Jesus continued his journey, three men approached him to ask if they
could become part of his group. One man was adamant.
I will follow you wherever you go. (9:57)
Although forthright, he did not understand the hardships involved.
And Jesus said to him, `Foxes have holes and birds of the air have nests; but
the son of man has nowhere to lay his head. (9:58)
A second man offered his services but asked first to be allowed to bury his
father. Such an act for a Jew was a filial obligation. Perhaps his father had
just died or another explanation was
let me wait till my father dies and I have buried him, then I will follow you.
But Jesus stopped him with this reply,
Leave the dead to bury the dead; but as for you, go and proclaim the
kingdom of God. (9:60)

When Jesus calls, he expects an immediate response. Proclaiming the

kingdom took precedence over any customary obligation. He was to leave
the burying of his father to those relatives who were spiritually dead and
incapable of bearing witness to his message.
A third man wished to say farewell to his family before following Jesus. This
too was unacceptable. One must cut and cut cleanly.
No one who puts his hand to the plow and looks back is fit for the kingdom
of God. (9:62)
The proclamation of the Good News is urgent. There must be no
procrastination.
The Mission of the Seventy. (10:1-12)
Luke is the only evangelist to mention this episode. Seventy men is an
enormous group. They were sent out two by two
into every town and place where he was about to come. (10:1)
The Torah required two witnesses in any court case. The same applied to the
authenticity of the Good News.
This is the second time that Jesus has instituted a practicum. The first to go
were the apostles. (9:1-6) Now it is the turn of the disciples.
Similar conditions applied.
Carry no purse, no bag, no sandals, and salute no one on the road. (10:4)
The last ordinance is a strange one. If they entered a house that accepted
them, then they were to say Peace be to this house. (10:5)
This is not just a passing comment. It is a real blessing imparted to all the
inhabitants of the house. On the other hand if the disciples enter a town that
rejects them, then they are to show the inhabitants of that town the utmost
contempt. They are to perform the symbolic act of utmost disdain.
Even the dust of your town that clings to our feet, we wipe off against you.
(10:11)
When Judgement day comes, that town will be dealt with harshly, because it
was offered news of the kingdom of God and refused to listen to it.
I tell you, It shall be more tolerable on that day for Sodom than for that
town. (10:12)
How significant is the number seventy?

Jesus patterns the missionary effort on Moses, who commissioned 70 elders

to be prophets in Israel. (Num.11:24-25)
The 71 members of the Sanhedrin, had already modeled itself after this
leadership structure of Moses and the 70 elders. At another level, the
number alludes to Gen.10, which describes the origin of the 70 nations of the
ancient world. The ministry of the 70 disciples thus anticipates the churchs
mission to the nations (24:47). 37
Two statements by Jesus need to be highlighted. They refer not only to the
70 but to todays church in general.
The harvest is plentiful, but the laborers are few; pray therefore the Lord of
the harvest to send out laborers into the harvest. (10:2)
Two thirds of the worlds population has not received the Christian message
after 2000 years. The harvest is indeed great. The lack of priests, nuns and
lay missionaries is a perennial problem for the church. We are obligated to
pray that young people will respond to the call to the priesthood, religious
life and committed lay help.
The second important statement is this: the labourer deserves his wages. (10:7)
Those committed to spreading the word of God deserve material support.
Non catholic churches tithe. By comparison, Catholics in general are not as
generous. The church survives on the back of the poor. Catholic
congregations need to be enlightened that thin sowing means thin reaping.
Woes to Unrepentant cities. (10:13-16)
Jesus takes to task the townspeople of three Galilean cities in which he
preached and performed miracles. They were Chorazain, Bethsaida and
Capernaum. The last mentioned is especially significant because it was the
center for his missionary outreach. He lived in a house there.
Woe to you Chorazain! Woe to you Bethsaida! For if the mighty works done
in you had been done in Tyre and Sidon, they would have repented long ago
in sack cloth and ashes. (10:13)
Tyre and Sidon were principal towns in Phonecia to the North of Galilee. They
were pagan cities.
On Judgement day Capernaum
Will be brought down to Hades. (10:15)

Luke is warning his Gentile audience not to reject Christs message.

Otherwise they will share the same fate as that of the townspeople of the
three Galilean towns. The messengers of Jesus preach with his authority.
He who hears you hears me. (10:16)
The Return of the Seventy (10:17-20)
They returned bursting with joy.
Lord even the demons are subject to us in your name. (10:17)
Not only demons themselves were subject to them, but serpents and
scorpions would not harm them if they trod on them. These were symbols of
evil in the Old Testament and common in Palestine.
Behold I have given you authority to tread upon serpents and scorpions,
and over all the power of the enemy; and nothing shall hurt you. (10:19)
Yet, Jesus tempers their enthusiasm with a startling statement.
I saw Satan fall like lightning from heaven. (10:18)
This could indicate the pre existence of Christ. He was present at the
rebellion of Satan and witnessed the eviction of Lucifer and his cohorts from
heaven. There is a hint also that the rapid advance of Gods kingdom through
the preaching and exorcism of the disciples was leading to the earthly
downfall and retreat of the devil and his minions.
But Jesus draws the attention of the disciples to a greater worth than the
success of their preaching.
but rejoice that your names are written in heaven. (10:20)
Jesus Rejoices. (10:21-24)
He rejoices that the disciples have been successful. He thanks his heavenly
Father that the disciples have been gifted with insights and blessings that the
wiser and better educated in Israel have not been given. The disciples have
been instructed in the relationship between Jesus and his father.
No one knows who the Son is except the Father, or who the Father is except
the Son and anyone to whom the Son chooses to reveal him. (10:22)
The disciples have received a great privilege. They have shared the company
of the Messiah, a gift that
many prophets and kings desired to see what you see, but did not see it.
(10:24)
The Parable of the Good Samaritan (10:25-37)

This is one of twelve parables peculiar to Luke. Where did he draw this fund
of stories from? We may never know. Be that as it may, Luke is a great story
teller.
A teacher of the Law comes forward to test Jesus. He asks Teacher, what
shall I do to inherit internal life? (10:25)
He knows Jesus is a great Rabbi and so affords Jesus the title of Teacher.
When Jesus asks the lawyer for his opinion, the lawyer repeats the Jewish
creed, the Shema (Deut.6:5) Jesus is pleased with the answer. However,
the Lawyer wants to push Jesus to give an answer also.
And who is my neighbor? (10:29) The teacher has added this as an ending
to the Shema, and your neighbor as yourself. (10:27) It is not part of the
Shema but is drawn from Lev. 19:18.
To answer this important question, Jesus presents the parable of the Good
Samaritan.
Simply put, a man journeying from Jerusalem to Jericho is waylaid by robbers,
stripped of his possessions and left for dead on the side of the road. Three
people come upon the unfortunate man. Two men, a Priest and a Levite, pass
by without offering any assistance. A third traveler happens to be a
Samaritan. This is a hybrid race of people despised by Jews. He stops and
attends to the mans wounds and putting the wounded man on his beasts,
takes him to an inn. He will pay for the wounded mans convalescence on his
return journey.
The Priest and Levite represent the Old Testament. Because of their sacred
duties in the temple, they are forbidden by laws of ritual purity to touch a
corpse. (Lev.21:1-3)
Jesus is teaching the lawyer that the law of holiness of the new covenant
surpasses the laws of the Old Covenant. Mercy and compassion supercede
the ritual legalities of the Old Covenant. When Jesus asks the Lawyer.
`which of the three, do you think, proved neighbor to the man who fell
among robbers? He said, `The one who showed mercy on him. (10:36-37)
The lawyer could not bring himself to say, the Samaritan.
St, Augustine (De Quaests Evang. 2:19) says that the parable signifies
Christs restoration of mankind. Adam is the man attacked by Satan and his
legions; he is stripped of his immortality and left dead in sin. The Priest and
the Levite represent the Old Covenant and its inability to restore man to new
life. Jesus Christ comes as the Good Samaritan, to rescue man from death
and brings him to the inn of the church for refreshment and healing through
the sacraments. 39

The Visit of Jesus to Bethany. (10:38-41)

From Jericho Jesus passes through a village that Luke does not name.
However we learn later that it is Bethany. It is the home of Lazarus, a very
great supporter of Jesus and a close friend. He is suffering from a serious
disease that swells his legs and makes it difficult for him to move around.
Eventually the disease will turn to gangrene and kill him. (John.11:17-19)
Luke does not mention any of these details.
The House that Jesus enters is in fact a substantial mansion. Luke does not
mention the presence of Lazarus, the owner. He mentions two sisters, Martha
and Mary. (Magdalen)
Martha received him into her house. And she had a sister Mary who sat at
the Lords feet and listened to his teaching. (10:30-39)
While the house belonged to Lazarus as a family inheritance, Martha was the
effective household manager. She had several servants at her command.
Mary sitting at the feet of Jesus breaks all Jewish protocol. Women did not do
this. It shows Jesus appreciation of women and his willingness to accept
their companionship.
The sudden appearance of Jesus and an unspecified group of companions,
placed a heavy burden on Martha. She would have to prepare a substantial
meal to feed the group, in accordance with Jewish hospitality.
Martha was distracted with much serving and she went to him and said,
`Lord do you not care that my sister has left me to serve alone. (10:40)
One has to sympathize with Martha. She was under a lot of pressure. Mary
should have been helping with the meal preparation. In actual fact, while the
mansion was a family home, Marys inheritance was another mansion at
Magdala on the western shore of the sea of Galilee. So, technically she was
not co-owner of the mansion at Bethany. The reply of Jesus to Marthas
complaint comes as a surprise.
Martha, Martha, you are anxious and troubled about many things, one thing
is needful. Mary has chosen the good portion, which shall not be taken from
her. (10:41)
The quiet respectful devotion to the principal guest displayed greater
reverence for Jesus than the anxious toil of Martha. One would get the
impression that contemplation takes precedence over action. We should all
down tools and just think about God. This would be a mistake. Jesus did not
say that. We need Marthas. otherwise who would carry out the practical
work of feeding the guests. What the Marthas of our world need to know,
is that their work is just as important as those of the Marys. The whole
problem will resolve itself if the action people learn to be conscious of

praising God and praying to him while they work. just like Br. Lawrence, who
prayed to God and practiced the presence of God, while he worked in the
Carmelite kitchen or later, mended the footwear of his confreres.
For the record, it should be noted that there was another sister in the
Bethany household who lived in a small house on her own, near the family
mansion. Her name was Mary the Silent. Of her we are told
She cultivated her little garden and embroided for the temple. Martha
brought her work. she was skillful with her needle, which she plied in
uninterrupted musing and meditation. She prayed most piously and
devoutly, and endured a kind of expiatory suffering for the sins of others - -She ate little and always alone. She died of grief at the immensity of Jesus
Passion, which in spirit she foresaw. 49
These facts are taken from private revelation. They are included here to be
informative. We are in no way obligated to accord them the same truth as
the gospels.
The Lords Prayer. (11:1-4)
Luke now presents three episodes concerned with prayer. The apostles see
Jesus engrossed in prayer and ask him to teach them how to pray.
In response to their request, he presents the apostles with a shortened
version of Matthews Our Father.
It is a communal prayer that flows from the pen of Luke. It leads us first to
adore God as our father and then to petition him with our spiritual and
material needs.
Father, hallowed be your name,
Your kingdom come,
Give us each day our daily bread;
and forgive us our sins,
for we ourselves
forgive everyone
who is
indebted to us;
and
lead us not into temptation. (11:2-4)
The holiness of Gods name is to be revered by all. (Ezek.46:22-28)
The daily bread is sustenance for both our body and our soul. The greatest
temptation facing Christians then and now was and is, to reneg on our
commitment. To grow lukewarm in the struggle for holiness. Worst of all, to
fall into the sin of apostasy.
Perseverance in Prayer. (11:5-13)

Jesus mentions the parable of a man going to a friends place when all the
household is in bed. A visitor has arrived at the mans house after a long
journey and he has no food to give the visitor. He is asking for bread from his
friend. This is a staple diet for Palestinians.
The man has no choice but to persist in his request. because of his
importunity he will rise and give him whatever he needs. (11:8)
What is advocated in the parable is perseverance in prayer. Jesus reinforces
the success of prayer by saying,
For everyone who asks receives, and he who seeks finds and to him who
knocks it will be opened to him. (11:9-10)
However, reality shows that our prayers are not always answered. Why?
The answer lies in the fact that what we ask for may not be in our best
interests. Also, we may not ask with faith, an essential ingredient in true
prayer.
Our heavenly Father knows what we need, even before we ask for it. Fathers
know to give good things to their children, not things that might endanger
them, such as serpents or scorpions. Our Father in heaven gives us the gift of
the Holy Spirit.
Jesus and Be-elzebul. (11:14-23)
Jesus was casting out a demon that was mute; when the demon had gone
out, the mute man spoke and the people marveled. (11:14)
Some bystanders said that Jesus was casting out demons by the power of Beelzebul the prince of demons. Beelzebul was a pagan god worshipped in
Samaria at Ekron. (2 Kings.1:2) To the Israelites Beelzebul was Satan.
For the Jews to believe this good action of Jesus is the work of Satan is to
commit the sin of blasphemy against the Holy Spirit, which cannot be
forgiven. (Matt.12:31-33)
Jesus knew the thoughts of those who witnessed the miracle. He tells the
people who question the origin of his power, that if his power comes from
Satan how can this be? Satan casting out his own cohorts.
if Satan is divided against himself, how will his kingdom stand? (11:18)
He continues by presenting them with clear evidence that they have seen for
themselves.
if I cast our demons by Be-elzebul, by whom do your sons cast them out?
(11:19)

He then uses a parable about a strong man guarding his palace and his
possessions, who is overcome by a stronger man and dispossessed of his
goods. Jesus is the stronger man vanquishing the devil and plunders his
house of the sinners held captive.
Now Jesus offers a choice to his listeners.Be with me or against me. There is
no middle ground.
He who is not with me is against me, and he who does not gather with me
scatters. (11:23)

The Return of the Unclean spirit. (11:24-26)

This is a puzzling episode in Luke. A demon has been driven out of a person,
but
he goes and brings seven other spirits more evil than himself and they
enter and dwell there; and the last state of the man becomes worse than the
first. (11:26)
What does Jesus really mean?
It is a stern reminder, particularly to his disciples, that having heard the word
of God and having been delivered of any evil thinking, they must benefit
from what they have heard. They are not to back slide but to adhere
faithfully to the Gospel. To do nothing with the message is to invite spiritual
ruin.
True Blessedness 11:27-28
As Jesus was speaking, a woman in the crowd was so impressed with his
teaching, that she praises the mother who bore him. His mother should be
proud of her son. Jesus knows the holiness of his mother, but his reply to the
woman in the crowd surprises the listeners.
Blessed rather are those who hear the word of God and keep it! (11:28)
It is of a higher value and goodness, not to belong to his biological family,
but rather to belong to his spiritual family by accepting the word of God
and living by it.
The Sign of Jonah (11:29-32)
Because the people sought a sign from Jesus, a miracle that would convince
them that he was the Messiah, he refused to perform one. However he did
offer to them obliquely, examples of Jonah and Solomon.

Jonah preached to the men of Nineveh and that generation will condemn the
present generation of Jews on judgement day by their example of repentance
after Jonahs preaching. Solomon enlightened the queen of Sheba with his
wisdom.
The queen of the South will arise at the judgement with the men of this
generation and condemn them; for she came from the ends of the earth to
hear the wisdom of Solomon. (11:31)
In both instances the Gentiles responded to what they heard but Jesus is
greater than Solomon or Jonah. He was preaching the good news of the
kingdom of God, and yet this evil generation of Jews could not accept
Jesus message.
In Matthew (12:39-40) the Sign of Jonah is given specifically, not as Christs
preaching, but as his death and three day burial followed by his resurrection.
Why Luke does not portray the same sign, is because his audience were
Gentiles unaware, by and large of the import of such a sign that did occur in
Jerusalem.
The Light of the Body. (11:33-36)
No one after lighting a lamp puts it in a cellar or under a bushel, but on a
stand, that those who enter may see the light.
Those who follow Jesus are to bear public witness to his life and message.
They must make the truth and Justice of God shine out for all nations. As a
corollary they must demonstrate the Good News by deeds of mercy and
compassion.
Your eye is the lamp of your body; when your eye is sound, your whole body
is full of light, but when it is not sound, your body is full of darkness. (11:34)
Ancient peoples held that the human eye was the source of light that made
vision possible. A good eye denoted a generous and compassionate spirit,
whereas an evil eye denoted a selfish and miserly person.
One needed a good eye to enable others to see ones actions and imitate
them, thus leading to an increase in the kingdom of God.
To be filled with darkness was to be filled with greed and selfishness and to
stand outside of the kingdom and to leave others in the darkness as well. 40
The Hypocrisy of the Pharisees and Sadducees (11:37-53)
After Jesus had spoken, a Pharisee invited Jesus to dine at his home. The
Pharisee saw to it that Jesus and his companions had no time for the
obligatory ablutions. As the meal progressed the host, Helkai the Pharisee

and member of the Sanhedrin, chided Jesus for not washing his hands before
the meal.
There had been a wide range of topics discussed. Jesus had been invited to
answer many barbed questions, that culminate in his assertion that he is the
Messiah. 41
During the discussion Jesus blasts the Pharisees for their hypocrisy.
You Pharisees! For you tithe mint and rue and every herb, and neglect
justice and the love of God. (11:42)
You love the best seat in the synagogues and salutations in the market
place. Woe to you, for you are like graves which are not seen and men walk
over them without knowing it.
(11:43-44)
Such contact would have meant ritual defilement for those who come in
contact with tombs or corpses. They would have been disqualified from
worshipping in the Temple. (Num.19:11-16)
The Pharisees at table with Jesus are enraged. A Sadducee speaks up. He is
offended also by the words of Jesus.
Teacher, in saying this you reproach us also (11:45)
Jesus turns his blistering attack on the Sadducees. He condemns them for
the many rules they have imposed on people in their study of the Torah. We
know that there are 613 prescriptions for the people to obey.
Woe to you lawyers also! For you load men with burdens hard to bear, and
you yourselves do not touch the burdens with one of your fingers. (11:46)
Then he upbraids them for their conspicuous efforts to build elaborate tombs
for the prophets their ancestors killed.
So you are witnesses and consent to the deeds of your fathers, for they
killed them and you build their tombs. (11:48)
He lays upon them the responsibility for the well known murders found in the
Old Testament, from the
blood of Abel to the blood of Zechariah who perished between the altar and
the sanctuary. (11:51)
The Sadducees only honour dead prophets but fail to be open to the greatest
prophet living among them. Zechariah represents the end of the Old
Testament for the Jews. His death is mentioned in 2 Chron. 24:20-22.
Finally Jesus accuses the Sadducees of withholding the key of knowledge
from the people. Instead of being able to lead and enlighten the ordinary

people, they have even failed to enlighten themselves as to the most

important spiritual principles of the Old Testament,
One can picture Jesus standing as he delivered his invective against the
Pharisees and the Sadducees, and having laid clearly before both parties
their blatant hypocrisy, he departs from the banquet with his companions,
even though the Pharisees and Sadducees wished to trap him with more
provocative questions.
Luke presents a collection of saying of Jesus meant to exhort his followers.
He mentions first the greatest vice of the Phariseees their hypocrisy.
Beware of the leaven of the Pharisees. (12:1)
Luke leaven permeating dough, their teachings and most of all their actions
confuse and mislead the ordinary people.
There will be no secrets. All that the Pharisees have tried to cover up, their
private sins, will be revealed for all to see.
whatever you have said in the dark shall be heard in the light. (12:3)

Whom to Fear (12:4-12)

I, warn you whom to fear; fear him who after has killed, has power to cast
into Gehenna. (12:5)
Jesus is not talking about Satan our worst enemy, who can tempt and
deceive us. He is to be feared. But Jesus is talking about God. God alone
administers justice and can send those who commit evil into eternal
punishment.
Nothing is hidden from God. No suffering goes unnoticed by him. He collects
the tears of men and woman and records them for the final day.
Even the hairs of your head are all numbered. (12:7)
Those who proclaim the Gospel and are not ashamed to say they are
Christians will find that Jesus himself will be their advocate when they stand
before the divine tribunal.
everyone who acknowledges me before men, the Son of Man will also
acknowledge him before the angels of God; but he who denies me before
men will be denied before the angels of God. (12:8-9)
All sins will be forgiven except the sin against the Holy Spirit.

everyone who speaks a word against the Son of Man will be forgiven; but he
who blasphemes against the Holy Spirit will not be forgiven. (12:10)
We must take this precept seriously. What exactly does the Son of the Holy
Spirit involve?

Despair of Salvation
Presuming to attain salvation without faith and love.
Obstinacy in sin or error.
Final impenitence.
Apostasy.
Persistent in consummate and obdurate opposition to the influence of
the Holy Spirit. 42

Probably the most common one is the first one listed. People who despair of
Gods mercy often end their lives in suicide. Mind you, in many cases there
are mitigating circumstances.
The final saying in Lukes list of sayings of Jesus pertains to ones defense
when brought before earthly tribunals for the sake of Christ. The Holy Spirit
will inspire one what to say.
do not be anxious about how or what you are to answer or what you are to
say; for the Holy Spirit will teach you in that very hour what you ought to
say. (12:11-12)

Parable of the Rich Fool. (12:13-21)

Jesus is asked to arbitrate between two brothers over an inheritance. He
refuses to be involved.
Man, who made me a judge or divider over you? (12:14)
Jesus can see that the intent of the two brothers was not based on fairness.
So he warns them against covertness.
A mans life does not consist in the abundance of his possessions. (12:15)
He then proceeds to tell them a parable of a rich man whose crops have
been so abundant at harvest time that he has nowhere to store his produce.
His barns are already full. His solution is to tear down his current storage and
build bigger barns. Then he can sit back and enjoy his prosperity.
He can indulge in earthly pleasures and comforts.

Take your ease, eat drink and be merry. (12:19)

However, abundance of possessions cannot ensure a long life.
Fool this night your soul is required of you. (12:20)
He will not have time to enjoy his accumulated wealth. Luke is really asking
his readers what is the meaning of life?
One should be storing up treasures in heaven because earthly possessions
cannot be taken with one when the person dies. They must be left behind for
someone else to enjoy.
And the things you have prepared, whose will they be? So it is with he who
lays up treasure for himself, and is not rich towards God. (12:21)
Do not be Anxious. (12:22-34)
Jesus instructs his disciples,
do not be anxious about your life, what you shall eat, nor about your body,
what you shall put on. For life is more than food and the body more than
clothing. (12:22-24)
He then uses examples of divine providence to drive home his point.
The ravens dont sow and reap. They have no storehouses yet God the
Father feeds them. No one can increase his life past the time he is allotted,
even by a cubit, the length of his forearm. The lilies of the field and indeed
all the flowers, do not toil or spin yet their glory and beauty exceed the
splendor of Solomons arraignment.
He reminds his disciples that their heavenly Father knows their needs and
will supply them. They are to concern themselves with seeking the kingdom
of God and
all these things will be yours as well. (12:31)
They are to sever their attachments to earthly possessions.
Sell your possessions and give alms. (12:33)
The giving of alms is an important aspect of the life of a Christian. The
generosity must come from the heart. In that way people can convert their
earthly treasures into heavenly treasures.
Provide yourselves with purses that do not grow old, with a treasure in the
heavens that does not fail, where no thief approaches, and no moth destroys.
For where your treasure is, there will your heart be also. (12:33-34)
Be Watchful (12:35-40)

Jesus exhorts his disciples to be vigilant. They are to be like servants

awaiting the arrival of their master.
Be like men waiting for their master to come home from the marriage feast,
so that they may open to him at once when he comes and knocks. (12:36)
Even at night they are to be ready.
if he comes in the second watch or in the third, and finds them so, blessed
are those servants! (12:38)
The Romans divided the night into four watches (Mc.13:35) while the Jews
divided it into three. (Judg.7:19) The period of the second and third watches
would be between 10.pm and sunrise. 43
He reminds the disciples that if the householder knew when the thief would
come, he would be awake and prepared to foil any burglary. So it will be
when the Son of Man comes. They must always be ready. For unlike the
householder who knew when the thief would come, it will not be the same
with Christ.
For the Son of Man is coming at an hour you do not expect. (12:40)
We must be always in a state of grace and prepared for death.
The Faithful and the Unfaithful Servant. (12:41-48)
Luke continues the theme of watchfulness. He describes two servants one
who is wise and faithful and one who is foolish. The wise one is always ready
for the return of his master and distributes the food to the members of the
household at the proper time. The master will be so delighted on his return
to find everything in order that he
will set him over all his possessions. (12:44)
That servant will be promoted
The foolish servant observes that the master is late in returning. So he takes
the opportunity to mistreat the other servants and waste his time in
carousing.
Suddenly, the master arrives and finds a chaotic situation. He immediately
orders the foolish servant to be severely punished,
and put him with the unfaithful. (12:46)
For Luke, the servants or stewards represent not only the disciples of Jesus
but church officials. They are to be faithful to their office and not to create
problems. Those who have been given greater or lesser responsibility will be
called to account for the duties they have been entrusted with.

Everyone to whom much is given, of him much will be required, and of him
to whom men commit much they will demand the more. (12:48)
Jesus the cause of division. (12:49-53)
The message that Jesus preached concerning Gods kingdom demanded a
response. It was a radical message and remains so today. Even though it
eschews peace and reconciliation, it really can create divisions even within
families.
Jesus says in very clear terms,
I came to cast fire upon the earth. (12:49)
Nothing is more destructive than fire. It ravages and consumes. It is a symbol
of Gods powerful presence. Jesus speaks of a baptism that he wishes to be
baptized with. This is not a reference to the sacrament. It is a reference to
his death and Resurrection, that will change the world and open the gates of
heaven for mankind.
He warns the young church that there is no middle ground. People will accept
his message or reject it. That is why God has given mankind free will. It is a
fact of life that families will be divided on this issue.
for henceforth in one house there will be five divided, three against two and
two against three. (12:52)
Loyalty to Jesus is even more important than family unity.
Interpreting the Present Time (12:54-56)
The people, particularly those in rural areas, know how to interpret the
weather.
when you see a cloud rising in the west, you say at once `a shower is
coming; and so it happens. And when you see the South win blowing, you
say, `There will be scorching heat; and it happens. (12:54-55)
But Jesus calls the multitude hypocrites. They can interpret the elements but
seem to be oblivious to the message of salvation that Jesus is preaching.
Settling with your accuser. (12:57-59)
Jesus suggests to his audience that there is another option to court litigation.
Disagreements often arise between individuals. Instead of waiting for a judge
to decide a case and a person possibly end up in prison, Jesus suggests one
should try to reach an amicable settlement with ones opponent.
Make an effort to settle with him on the way. (12:58)

Should the disagreement end in a prison sentence then

you will never get out till you have paid the very last copper. (12:59)
The copper coin is the smallest coin used by the Greeks.
For some Christians, this is an oblique reference to the sentence in purgatory.
There is no release until the last vestiges of punishment due to sin have
been completed. It is far better to seek reconciliation with God before ones
life comes to an end rather than suffer the pain of purgatory.
Repent or Perish (13:1-5)
Some of the people listening to Jesus related to him the incident wherein
the Galileans whose blood Pilate had mingled with their sacrifices. (13:1)
Judas the Gaulonite and his followers had objected to the imperial tax and
the taking of money from the temple treasury by Pilate to build an aqueduct
to bring water from the Pool of Bethsaida to the Temple Mount. They were
arrested but released by Pilate so that they could make their offerings in the
Temple. Pilate then sent ten Roman soldiers in disguise to ambush the
Gaulonites as they made their offerings. A terrible melee resulted and many
innocent people were killed. Some Galileans escaped and overpowered other
Roman soldiers and took their weapons. The fighting raged on for an hour
and many harmless Jerusalemites were slain also. 44
Jesus asked the crowd,
`Do you think these Galileans were worse sinners than all the other
Galileans, because they suffered this? I tell you, No: (13:2-3)
He then refers to another incident where innocent people were killed
suddenly by accident.
those eighteen upon whom the tower in Siloam fell and killed them, do you
think that they were worse offenders than all the others who dwelt in
Jerusalem? I tell you, No, (13:4-5)
Both examples stress the need for repentance for all. Many Jews believed
that people who die suddenly in violence or by accident are grievious
sinners. Jesus assures his listeners that this is not the case. Everyone needs
to heed his call to repent. Death can come suddenly to anyone.
The Parable of the Barren fig tree (13:6-9)
A man had a fig tree planted in his vineyard and he came seeking fruit but
found none. (13:6)

This had gone on for three years. He was prepared to cut it down but the
vinedresser persuaded the owner to give it one more year and he would put
manure at its base, and loosen the soil around it.
The fig is an important and delicious fruit in Palestine. It is also a symbol of
the Old Covenant Israel. (Jer.8:13) (Hos.9:10) God had given them three
years to accept their Messiah, but they had rejected him. It would not bode
well for Israel and in particular Jerusalem on Judgement day nor when the
Romans come and devastate the city.
Jesus Heals a crippled woman (13:10-17)
There was a woman who had had a spirit of infirmity for eighteen years; she
was bent over and could not fully straighten herself. (13:11)
Jesus had compassion on her,
he laid his hands upon her and immediately she was made straight, and she
praised God. (13:13)
This healing had taken place on the Sabbath. The ruler of the Synagogue was
indignant. In his eyes Jesus had broken the Sabbath rest. So he denounced
Jesus to the crowd that Jesus had been preaching to. Jesus defended his
action using as an example the very breaking of the Sabbath that people do
when they untie their ox or donkey and lead it to water.
His adversaries were put to shame and all the people rejoiced at all the
glorious things that were done by him. (13:17)
Then Jesus spoke about the kingdom of God and likened it first to a mustard
seed, which is very small but grows into a tall bush of about ten feet.
And the birds of the air make nests in its branches
In the same way, the kingdom starts small but grows and welcomes all
comers. The birds represent the Gentiles. 45
Then Jesus likened the kingdom of God to leaven that a woman mixed with
three measures of meal. The three measures of meal are an extraordinary
amount. The leaven is hidden in the meal, just as Christs message is hidden
from the wise and the learned. The leaven is a small amount but its effect is
out of all proportion to its size. The huge amount of meal represents the
world.
b) The Second to the Third Reference to Jerusalem (13:22-17:10)
The Narrow Door (13:22-30)
One person comes to Jesus and asks him

Lord will those who are saved be few? (13:23)

God wishes all men to be saved. (1 Tim2:4) But he does not take from us our
free will. He knows by divine foreknowledge that some will make choices that
lead to their eternal damnation.
Jesus does not answer the question directly, instead he advises the
questioner to enter by the narrow door. (13:24)
He also adds that many will seek to enter the kingdom of God but they will
not be able to do so.
The narrow door represents the spiritual life. God will offer sufficient grace
but we must co operate with that grace.
The narrow door and narrow gate are synonymous.
The gate of heaven is narrow, low, barren and rough in order to enter it one
must be agile, light, without pomp and without materialism. One must be
spiritual to do so. Otherwise when the hour of your death comes. You will not
be able to pass through it. 46
Salvation is open to all but it is not available forever. We have one life and it
must be used wisely.
when once the householder has risen up and shut the door, you will begin to
stand outside and to knock at the door saying, `Lord open to us. He will
answer you, `I do not know where you come from. (13:25)
If your life has not included a struggle to obtain holiness or perform good
works, then you will be unknown. You will see the Patriarchs of old, Abraham,
Isaac and Jacob, as well as the prophets, in the kingdom of God, because
they strove to do Gods will, but you went your own way without thinking
about Gods will and eternal life.
And men will come from the east and west, and from the north and the
south and sit at the table of the kingdom of God. (13:29)
These are the Gentiles who will heed the word of God and enter the heavenly
banquet instead of the Jews, who rejected the message of Jesus.
The Lament over Jerusalem (13:31-35)
Jesus was most likely in the region governed by Herod Antipas. Some
Pharisees who accepted Jesus, came to warn him that Herod sought to kill
him.
Jesus calls Herod a sly fox, for Herod is known for his shrewdness. But Jesus
time had not yet come. He has work yet to accomplish as predetermined by
the Father. Besides that, he knows that all the prophets were killed around
Jerusalem. So it must be for him.

Jesus laments over the impenitence of the Holy City.

How often have I tried to bring together your children, as a hen gathers her
young under her wings, but you refused. (13:34)
He knows that his Father has withdrawn his presence from the temple and
the city.
Behold your house is forsaken. (13:35)
God will not be present again until his son enters triumphantly on a donkey
on the first Palm Sunday.
The Healing of the Man with Dropsy on the Sabbath (14:1-6)
Jesus was on his way to dine with some Pharisees and Sadducees it was a
Sabbath day. On his way he came across a man with dropsy and in the
presence of his hosts, he healed the man. He knew that the Pharisees and
Sadducees were keeping him under surveillance. However he confounds
their thoughts by referring to the practical necessity of working on the
Sabbath if any of them had a son or an ox that had fallen into a well. They
would have to retrieve it.
which of your having a son or an ox that has fallen into a well will not
immediately pull him out on the Sabbath day. (14:5)
Dropsy is known in Western Societies as edema, the disease whereby the
body retains too much fluid with attendant problems of swelling and poor
blood circulation, - - caused by excessive sodium consumption. 47
Humility and Hospitality (14:7-14)
While at table with the Pharisees and Sadducees, Jesus instructs his hosts
about places of honour.
He pictures a marriage feast for them.
When you are invited to a marriage feast, do not sit down in a place of
honour, least a more eminent man than you be invited by him, and he who
invited you both will come and say to you, `give place to this man and then
you will begin with shame to take the lowest place. (14:8-9)
He adds for everyones benefit.
For everyone who exalts himself will be humbled, and he who humbles
himself will be exalted. (14:11)
Then Jesus turned to the man who had invited him to the dinner. For him he
had a special counsel.

when you give a dinner or a banquet, do not invite your friends or your
brothers or your kinsmen or rich neighbors, lest they also invite you in return
and you are repaid. But when you give a feast, invite the poor, the maimed,
the lame, the blind, and you will be blessed, because they cannot repay you.
You will repaid at the resurrection of the just. (14:12-14)
The custom of reciprocity was common in Middle Eastern Societies. It is also
prevalent today in Asian and European cultures.
The Parable of the Great Banquet 14:15-24
This parable is found only in Luke.
A man once gave a great banquet and invited many; and at the time for the
banquet he sent his servant to say to those who had been invited,
`come for all is now ready. But they all alike began to make excuses.
(14:16-18)
This is not unlike the marriage Feast recorded in Matthew. (22:1-14)
The householder was offended by the excuses the people he invited had put
forward. He ordered his servant to go into the city and invite all the poor, the
maimed, the blind and the lame to the banquet. There was still plenty of
room, so he sent the servant out again to search the highways and hedges
for more guests.
The servant was to compel whomsoever he came across to come. Such
compulsion would seem excessive, but that was the order of the master. His
banquet hall was to be filled. The master was adamant that none of the
people he had first invited would partake of the feast he had prepared.
What is the point of the Parable?
The man who gave the banquet is Jesus himself. Those who were invited first
were the elect of Israel. They rejected the message of Jesus. Those invited
second were the despised people, the marginalized. Both the Jewish and
Greco-Roman cultures looked down upon them. Those invited last were the
Gentiles. No Jew would invite Gentiles to a banquet. But the messianic
banquet is for all. God has no favourites.
The Cost of Discipleship (14:25-33)
Jesus demands total commitment from his followers even family loyalties are
to be put aside.
If any man comes to me and does not hate his own father and mother and
wife and children and brothers and sister, yes, and even his own life, he
cannot be my disciple. (14:26)

Those listening to this must have been shocked. Family ties and family
cohesion were essential characteristics of Israelite culture.
The word hate used in the passage does not have the strong connotation
afforded it in Western societies. It meant to love less as was the case with
Rachel and Leah. Jacob loved Rachel more than he loved Leah. (Gen.29:3135)
Nevertheless, a disciple of Jesus must be ready and willing to renounce even
close relationships if he or she wants to see ones dedication to Jesus through
to completion.
Jesus adds a second requirement.
whoever does not bear his own cross and come after me, cannot be my
disciple.
Every individual has mental or physical sources of suffering. The disciple of
Christ must strive to bear with the handicap and not place a burden on
others. No one escapes suffering. It is part of the human condition. An
effective means of coping with suffering, is to offer it for the mitigation of the
suffering of the souls in purgatory. Are you able to relinquish power and
possessions? The rich young man could not. (Matt.19:16-22) you need to
count the cost of discipleship. Is it a burden you can undertake joyfully or is it
something beyond you? Jesus proposes two examples of counting t he cost.
The first involves a man preparing to build a tower. Does he have the
resources to complete it? The second example is a king preparing to go to
war against another king who had an army twice the size of his own. If he
realizes he cannot win the war, then he wisely
sends an embassy and asks for terms of peace. (14:32)
If a disciple starts to follow Christ, then it is a case of all or nothing. The
person who becomes a Christian must give his or her all. Commitment must
be total. Christians are to be the salt of the earth. (Matt.5:13)
They cannot allow their salt to become insipid. In other words they cannot
allow their allegiance to Christ to deteriorate and become inactive; otherwise
it is fit neither for land nor for the dung heap. (14:35)
The Parable of the Lost Sheep (15:1-7)
The Pharisees and the Scribes saw how Jesus gathered around him the tax
collectors and sinners, all those people they despised. They murmured
among themselves.
This man receives sinners and eats with them. (15:2)

Jesus was aware of what they were saying among themselves. So he told
them this parable:what man among you, having a hundred sheep, if he has lost one of them,
does not leave the ninety nine in the wilderness and go after the one which
is lost, until he finds it? (15:3-4)
When he finds it, he rejoices with his friends and neighbors.
What is the point of the parable?
All of us are precious in the eyes of God. Even if we sin and go astray, he will
search us out. The messiah is the same.
In the end, God will seek out the scattered sheep of Israel. (Ezek.34:11-16)
When the number of Gentiles to enter the kingdom is fulfilled, then the Jews
will convert.
The punch line in the parable is the final comment of Jesus,
I tell you, there will be more joy in heaven over one sinner who repents than
over ninety nine righteous persons who have no need of repentance. (15:7)
Matthew has a similar parable on the mercy of God. (Matt18:12-14)
The Lost Coin. (15:8-10)
Luke continues the same theme on Gods mercy. This time he depicts a
woman turning her house upside down to find one coin she has lost.
when she finds it, she calls together her friends and neighbors, saying,
`Rejoice with me for I have found the coin which I lost. (15:9)
She started with ten silver coins. Each was a Greek drachma. A drachma
was worth a days wages.
Both this parable and the one that precedes it, bring happiness to the owner.
That joy extends even to heaven there is joy before the angels of God over
one sinner who repents. (15:10)
The Parable of the Prodigal Son. (15:11-31)
This parable on the mercy of God is found only in Luke. Essentially the story
is as follow:a man had two sons. The elder was a serious, affectionate and obedient
worker. The younger son was more intelligent that his brother who was
actually somewhat dull and preferred to be guided rather than tire himself
out making decisions. But he, the younger brother, was also rebellious,

absent minded, fond of luxury, pleasure loving ,a squanderer and idle, - -Finally one day, after a fierce quarrel, the younger son said to his father,
`Give me my part of the estate, so I will no longer hear your reproaches and
my brothers complaints. - - -The father had the estate and valuables
assessed, and money and jewels were worth as much as the real estate. He
gave the older brother the fields and vineyards, the herds and olive trees,
and the younger one the money and the jewels, which the young man
changed into money. - - Then he went to a distant country where he lived like
a Lord, squandering his money in a life of debauchery, making people
believe he was the son of a king. - - -the country he was in experienced a
severe famine - - So he went to a wealthy man of the country, a friend of his happy days - - the
man - -sent him to look after his pigs, because it was a pagan country and
had many pigs he saw the pigs glut themselves on acorns - - but he could
not eat this food because it was too bitter. 48
The vision of the parable shown by Christ to Maria Valtorta, provides us with
new insights and facts that Luke does not mention.
Now we turn to Lukes account.
Finally coming to his senses. (15:17)
He went back to his own country and approached his fathers estate,
practicing along the way what he would say to his father
He was still a long way off when his father caught sight of him. His father
was so deeply moved with compassion that he ran out to meet him, threw
his arms around his neck and kissed him. (15:20)
The Father ordered his servants to bring the best robe in the house, and put
a ring on his finger and kill the fatted calf for a banquet. In his joy the father
said,
let us eat and make merry, for this my son was dead, and is alive again; he
was lost ,and is found. (15:23)
The elder brother was returning from the fields, and when he heard the
music and the cause of the merry making he refused to join in. The father
came and pleaded with him to join the celebration. The elder brother was
angry that he had never been able to celebrate in the same manner with his
own friends
Lukes account does not tell us that the brother came and joined the party.
Maria Valtortas account tells us that the father was successful in persuading
the elder brother to come in.

Those are the bones of the story. Now what does this beautiful parable
signify for us?
The request of the younger son for his share of the inheritance before the
father dies, is both rude and inconsiderate. It is against the social norms of
Middle Eastern culture.
Having squandered his inheritance in sinful pleasures, the younger son is
forced to accept the disgraceful position of looking after pigs. For Jews pigs
were unclean animals. (Lev.11:7)
The parable narrates the struggle of the spiritual life which requires the
ongoing process of conversion and repentance
The robe and ring are symbols of honour and authority. The son is completely
restored to the family. In most of Palestine, slaves went barefooted. Only the
masters wore sandals. The returning son received sandals also.
On another level, the parable narrates the story of the two brothers, Israel
and Judah, who fought over the inheritance of their father, Solomon in the
eight century B.C. Israel is taken off into exile by the Assyrians, where the
people forsook God and worshipped idols, but God welcomed them back.
I will gather you from all the nations and bring you back to your own land.
Then I shall pour pure water over you and you will be made clean. (Ezek.
36:24-25)
Israel, the northern kingdom was also called Ephraim.
I heard Ephraim saying in grief:
You discipline me like an untamed calf,
and I have been disciplined.
Bring me back, and I will return,
for you are my God, my
Lord. (Jer.31:18)
The actions of the father in the parable are the core to its meaning. There is
no hesitation in the Mercy of God. He waits patiently for the return of any
child who repents and runs to embrace that child. The love and mercy of the
father are overwhelming.
The elder brother represents those who grumble at the generosity of the
father. The Pharisees and Sadducees see the Fathers mercy not as love, but
as the violation of covenant justice.
The Parable of the Dishonest Steward (16:1-13)

Charges were brought against the Chief steward that he was wasting the
Masters goods. As a result of these charges the master was sacking the
chief steward.
In Palestine, chief stewards acted as agents for their masters goods. Usury
was forbidden by the Torah, but there was a loophole around the practice.
The debtor may have borrowed a certain amount of goods but would write a
note or i.o.u. that reflected a considerable gain on the original purchase. It
is not clear if this gain was the chief stewards commission or the masters
illegal gain.
When confronted with the loss of his job, the chief steward was in a
quandary.
I am not strong enough to dig and I am ashamed to beg. (16:3)
He comes up with a very shrewd idea. He will call in his masters debtors and
strike off from their debts the commission he had added to their original
purchases. In this way he will ingratiate himself to the masters debtors and
they will welcome me into their homes. (16:4)
He called in the debtors one by one.
The first owed one hundred measures of oil. Roughly 800 gallons. He said to
the debtor,
Take your account and write fifty measures of oil. (16:6)
To another who owed a hundred measures of wheat, roughly 1,000 bushels,
he said,
Take your bill and write eighty. (16:7)
When the master heard what the steward had done, he did not punish the
steward. On the contrary,
The master, commended the dishonest steward for his prudence. (16:8)
Likewise, Jesus urges his followers to make prudent use of their money and
possessions by being generous in giving alms. So that they will receive an
eternal reward by being welcomed into the eternal habitations. (16:9)
Luke now adds to the parable some disparate sayings of Jesus concerning
wealth.
He recommends constant fidelity to ones position of responsibility.
The person who is trust worthy in very small matters is also trust worthy in
great ones. (16:10)

He adds that if his disciples are lack luster in their use of worldly wealth,
which means nothing to God, how can these same disciples be entrusted
with eternal life.
If you have not been faithful with dishonest wealth, who will trust you with
true wealth? (16:11)
Mammon is a Greek transliteration of the Aramaic of that in which one
trusts or simply wealth. Wealth tends to corrupt and distract one from
serving God. Jesus is very clear about the necessity to serve God.
No servant can serve two masters; for either he will hate the one and love
the other, or he will be devoted to one and despise the other. You cannot
serve God and mammon. (16:13)
When the Pharisees heard this they scoffed at Jesus. For they were lovers of
money (16:14)
But Jesus rebuked the Pharisees by telling them that what they held to be
important and is exalted among men is an abomination in the sight of God.
(16:15)
Then Jesus goes on to mention the importance of the Law and the prophets.
It will not be done away with. Heaven and earth may cease, but
not the smallest part of the law will become invalid. (16:17)
As for the issue of divorce. Those who divorce and remarry are committing
adultery. Any man who marries a divorced women also commits adultery.
Jesus had a very clear ordinance concerning the sanctity of marriage. What
therefore god has joined together, let no man put asunder. (Mk.10:9)
The Rich Man and Lazarus (16:19-31)
Jesus is at Esdralon on a Sabbath. An old man comes to him with his
grandson, the mother of whom had died in a landslide. 49
Jesus accepts the child. He will find someone to look after the child. Then
Jesus tells a parable for the benefit of those around him.
There was a rich man,
He wore the most beautiful garments - - -he used to strut about in the
squares and at home, respected by his citizens as the most powerful man in
the country, and by his friends ,who gratified his pride to gain benefits
thereby. They feasted every day in his halls - - -his banquets were famous for
their copiousness of food and of choice wines.
In the same town there was a beggar. His name was Lazarus. Under the crust
of human misery of Lazaruz the beggar, there was a hidden treasure - - it

was holiness. He had never infringed the law - - -and above all he had
complied with the precept of love for God and for his neighbor - - -every
evening he would go near to Dives house, hoping to receive at least the
crumbs of the pompous banquets which took place in the magnificent halls .
- - -His well fed dogs - - -used to go near Lazarus and lick his sores, showing
their joy at being caressed by him. They even took the remnants of the
bountiful tables to him, so that Lazarus survived malnutrition thanks to
animals. 50
In time both men died. When Lazarus died,
he was carried away by the angels to the bosom of Abraham.
When the rich man died his soul went to the netherworld.
where he was in torment. (16:23)
From the netherworld he could see Lazarus beside Abraham. He begged
Abraham to let Lazarus dip his finger in water and cool his tongue. Abraham
denied his request, pointing out that during his life on earth he had enjoyed
good things while Lazarus suffered greatly.
more over between us and you a great chasm is established to prevent
anyone from crossing who might wish to go from our side to yours or from
your side to ours. (16:26)
In his torment, the rich man put a second request to Abraham. He begged
Abraham to send Lazarus to the house of his five brothers to warn them to
avoid the suffering he was enduring. Abraham denied the rich man. He said
They have Moses and the prophets. Let them listen to them. (16:29)
But the rich man pleaded more urgently for his brothers using the argument
that if someone
from the dead goes to them, they will repent (16:30)
Abraham brushed aside this argument and denied the rich mans final
request.
What are we to make of this parable?
The rich man, Dives, did nothing morally wrong. However, he failed to assist
the needy. He was ruined by his lack of compassion.
The only time he showed any concern for others, was when he did not want
his brothers to share the same fate as his.
The Bosom of Abraham was another name for Paradise. It was the place of
waiting for good souls prior to the opening of heaven.

The reversal of fortune in the parable, echoes the great reversals

mentioned in the beatitudes (Matt.5:3-11) (Lk.6:20-23)
The key to the parable is concern for the poor and needy. It is an essential
requisite for the followers of Christ.
Some Sayings of Jesus (17:1-10)
Luke puts together a number of sayings of Jesus meant as reminders and a
source of renewal for his disciples. Jesus first talks about temptations.
Everyone is tried by temptations.
They are sure to come. (17:1)
However those who cause the disciples to err and especially those who
scandalize children, are reprehensible. As punishment it would be better,
if a millstone were hung around his neck and he were cast into the sea.
(17:2)
That is how serious is the sin of scandal.
If someone offends his brother and he repents of the offence, even if he
offends seven times in a day, but repents each time, the disciple must
forgive him. In the same manner that God forgives sinners repeatedly if they
beg forgiveness, the disciples must show limitless mercy. Forgiveness is one
of the hallmarks of a Christian.
Listening to this advice, the apostles ask Jesus to increase their faith. They
are aware of their deficiency in this matter. It is indeed a free gift given by
God. Their desire for this gift is praiseworthy. Jesus reminds then that even a
little faith is powerful.
If you had faith as a grain of mustard seed, you could say to this sycamore
tree (Mulberry tree), `upend yourself and be planted in the sea, and it would
obey you. (17:6)
The mulberry tree has an extensive root system, but even with this
advantage, it would not thrive in the sea. The exaggeration is to impress
upon the Apostles how important faith is.
Finally, Jesus talks about service. He uses the example of a servant working
in the fields. On his return to the masters house; despite having worked hard
during the day he is expected to serve the master at table, before he can
himself sit down and eat. Does this seem harsh? No. He is a servant. To serve
the master in any capacity is his duty. He cannot look for thanks from his
master.
The disciples (Apostles) should not expect congratulations for their service.

So you also, when you have done all that is commanded of you, say, `we
are unworthy servants, we have only done what is our duty. (17:10)
c) Third to fourth Reference to Jerusalem (17:11-18:30)
The Cleansing of Ten Lepers (17:11-19)
On the way to Jerusalem, as he entered a village, Jesus was confronted by
ten lepers. This was a terrible disease for which there was no cure. Lepers
were considered unclean and excluded both from the Temple and Israelite
society. (Lev.13:45-46)
When Jesus saw them he immediately filled with compassion and healed
them. So that they would fulfill the law, he told them,
Go and show yourselves to the priests. (17:14)
The priests alone can inspect people who have been cleansed of skin
diseases. The ritual for purification is an extensive one. (Lev.14)
Even before showing himself to the priests, one of the lepers
saw that he was healed, turned back, praising God with a loud voice, and
fell on his face at Jesus feet, giving him thanks. (17:16)
He was a Samaritan.
Jesus is surprised,
were not ten cleansed? Where are the nine? Was no one found to return and
give praise to God except this foreigner? (17:18)
The Samaritan was so vociferous in his praising God, that the companions of
Jesus became annoyed. They tried to silence him, but his praises increased.
Finally he asked Jesus to give him a new name. Jesus called him Ephrem,
which means double fruit, because he had been given life twice. 51
The Samaritan had not even carried out the rite of inspection and
purification. It did not matter.
Jesus said to him,
Rise and go your way, your faith has made you well. (17:19)
Coming of the Kingdom (17:20-37)
The Pharisees heard Jesus referring often to the Kingdom of God and
pressed Jesus to explain when it was coming.
His reply must have confused them.

the kingdom of God, is not coming with signs to be observed; nor will they
say. `here it is or `there! for behold the kingdom of God is in your midst.
(17:20-21)
They failed to comprehend that the very presence of himself, the
performance of his copious miracles and the radical brilliant teachings he
spoke, were in fact the evidence that the kingdom had already come.
The disciples too, wished to see the second coming of Christ, but he assured
them it would be delayed. He will come suddenly like lightning flashing in the
sky, but,
first he must suffer many things and be rejected by this generation.
(17:25)
He made reference to two incidents in the book of Genesis that depicted the
foolishness of people, despite being warned and encouraged to be ready.
The first concerned Noah and the flood. (Gen.6, 7 & 8)
As it was in the days of Noah, so will it be in the days of the son of Man.
They ate, they drank, they married, they were given in marriage, until the
day Noah entered the ark, and the flood came and destroyed them all.
(17:26-27)
The second example Jesus gives as to the necessity for being prepared for
the Parousia, is the terrible catastrophe that befell the cities ringing the Dead
Sea, especially Sodom and Gomorrah. Abraham bargained with God to spare
the cities, but to no avail. Only Lot, Abrahams nephew, survived along with
his two daughters. Lots wife disobeyed God, looked back and was turned
into a pillar of salt.
Fire and brimstone rained from heaven and destroyed them all. (17:29)
(Gen.19:23-28)
Then Christ turned to the day of his second coming. He wished to warn his
apostles to always be ready. On the day he is revealed, according to
Matthew, there will be signs in the heavens. (Matt.24:29-30) There will be
momentous things happening.
If someone is on a housetop,
with goods in the house, he must not come down to take them away,
(17:31)
Presumably he must flee without hesitation, down the outside staircase
common to Palestinian homes of that era.
Likewise, anyone working in the fields must not go back to his house,

The problem is where do they flee to? We are not told.

God will take away those who are ready for the coming of Christ. Those left
behind will be those who have not prepared. For this they will suffer the
consequences of their negligence.
that night there will be two men in one bed one will be taken and one left.
There will be two women grinding together; one will be taken and the other
left. (17:34-35)
God will not choose arbitrarily. Those he will protect are those who will be
ready for the last day.
Then Jesus makes an oblique reference to the destruction of Jerusalem. 52
Jerusalem will be besieged by three legions of the Roman army under Titus.
The city will be devastated and the survivors, 30,000 of them, sold as slaves.
where the body is, there the eagles will be gathered together. (17:37)
The eagle was the symbol of the Roman army. It stood above the banner of
every legion. The eagle could also mean vultures. Vultures were carrion birds
who fed on dead flesh.
The Parable of the Widow and the Unrighteous Judge.
In a town there was a judge unworthy of his office. He had obtained his
position through powerful relatives.
He was inclined to favour the rich, when deciding cases, or those who bribed
him. Ordinary people would withdraw their cases as if already defeated,
before the case was heard.
In the same town was a widow with many children to support. A rich man
owed her money because of work done for him by her husband before he
died. The judge was a friend of the rich man. The widow kept coming to him
begging for justice. She would even follow him in the streets shouting
My children are hungry and cold. Do me justice. 53
For awhile he refused; but afterward he said to himself, `though I neither
fear God nor regard man, yet because this widow bothers me, I will vindicate
her, or she will wear me out by her continual coming. (18:4-5)
So the judge made a decision in her favour and the rich man was forced to
pay the widow her due.
The parable was told by Jesus to encourage everyone to be persistent in
prayer.

will not God vindicate his elect, who cry to him day and night? - -I tell you he
will vindicate them speedily. (18:7-8)
The indifference of the judge to the widows pleas violates justice
(Deut27:19)
Then Jesus challenges his followers. If the second coming is delayed will they
persevere in the faith?
when the Son of Man comes will he find faith on the earth. (18:8)
The answer is, He must, Even after two thousand years, Christians must be
ready with the persistent faith of the widow in the parable above.
The Parable of the Pharisee and the Tax collector. (18:9-14)
Two men went up to the temple to pray, One a Pharisee and the other a tax
collector. (18:10)
before arriving at the temple, the Pharisee had collected from some shops
in the town. When he saw a store had many customers he doubled on the
spot the monthly rental demanding immediate payment of 2,400 didrachma
or he would close the store and confiscate all the goods. He did the same for
the second and third stores. The renter of the third store objected, so the
Pharisee called the police who evicted the renter and fixed official seals on
the door. In a similar manner he treated his stewards very poorly also. Then
he went to the temple to pray.
Meanwhile the tax collector had reported to his superiors and handed over
his collection. It was short. He explained that the shortfall was from a widow
with seven children whose young son barely caught enough fish to feed the
family. The superior had no pity for the widow and her family and insisted
that the familys small fishing boat be sold to pay the tax. The tax collector
could not bring himself to carry out this order, so he paid the tax shortfall
from his own pocket, leaving only enough to pay for his return home. Then
he went to the temple to pray. 54
The Pharisee stood and prayed thus with himself, `God I thank you that I am
not like other men, extortioners, unjust, adulterers, or even like this tax
collector. I fast twice a week, I give tithes of all I get. But the tax collector,
standing afar off, would not even lift his eyes to heaven, but beat his breast
saying, `God be merciful to me a sinner. (18:11-13)
The tax collector was humble while the Pharisee paraded his credentials
before God.
Jesus comments on the attitude and prayer of the two men.

I tell you, this man, (the tax collector), went down to his house justified,
rather than the other. (18:14)
This parable, found only in Luke, condemns the self righteous, critical
attitude of the Pharisee and teaches that the fundamental attitude of the
Christian disciple must be the recognition of sinfulness and complete
dependence on Gods graciousness. 55
Jesus Blesses the Children 18:15-17
Parents were bringing little children for Jesus to touch. Some even brought
infants. The disciples were displeased and rebuked the people.
However, Jesus did not mind. In fact he said,
Let the children come to me and do not hinder them; for to such belongs
the kingdom of God (18:16)
This inclusion by Luke stands in stark contrast to the Pharisee mentioned in
the parable of the Pharisee and the tax collector.
The disciples are to adopt the child like traits of trust and dependence on the
adults that children display. They are to trust in God.
Truly, I say to you, whoever does not receive the kingdom of God like a child
shall not enter it. (18:17)
These are sobering words.
The Rich Ruler 18:18-30)
Matthew has the same story. (Matt.19:16-26) He calls the Ruler a rich
young man
Jesus is on his way to Jericho and diverts to take the road to Doco. His only
companions are his mother, Mary Cloephas and Mary Salome.
A rich caravan approaches with men and women on camels and some men
on horses. A young man departs from the caravan and makes his camel
kneel down dismounting from the animal he goes towards Jesus and
prostrates himself before Jesus saying `I am Peter of Canata - - -I was a
disciple of Gamaliel until my fathers death put me at the head of his
business. 56
Peter of Canata asks Jesus an important question,
Good Teacher, what shall I do to inherit eternal life? (18:18)
Jesus advises him to keep the commandments.

Peter replies that he has kept these since his youth. But he knew something
was missing in his life. Jesus put before him a difficult counsel.
One thing you still lack. Sell all that you have and distribute to the poor, and
you will have treasure in heaven; and come follow me. (18:22)
Luke tells us that the young man became very sad. Such a request was more
than he could bear. At this stage most of the apostles have joined Jesus and
the Marys. As the rich man ponders the words of Jesus, Jesus says,
It is easier for a camel to go through the eye of a needle than for a rich man
to enter the kingdom of God. (18:25)
By his use of hyperbole Jesus impresses upon the apostles how difficult an
obstacle to reaching the kingdom of God is the attachment to wealth.
The apostles were shocked. In Jewish culture, conspicuous wealth was a sign
of Gods favour. Then Peter spoke up on behalf of the group
Behold we have left our homes and followed you. (18:28)
They had indeed sacrificed everything.
Jesus comforted them with these words,
Truly, I say to you, there is no man who has left house or wife, or brothers or
parents or children, for the sake of the kingdom of God, who will not receive
manifold more in this time, and in the age to come eternal life (18:29-30)
d) The Fourth to Fifth Reference to Jerusalem 18:31-19:27
The Third Prediction of His Death and Resurrection (18:31-34)
Speaking only to the twelve, Jesus informs them of the purpose for their
journey to Jerusalem for the third time. He will be delivered to the Gentiles,
mocked, shamefully treated and spat upon; He will be scourged and killed,
and on the third day he will resurrect.
But they understood none of these things; this saying was hidden from
them, and they did not grasp what was said. (18:33)
Healing of a blind Beggar near Jericho (18:35-43)
The old city of Jericho had been destroyed when Joshua led the Israelites into
the promised land. (Jos.6)
Herod the Great rebuilt a new Jericho about one mile from the Old city. He
built for himself a magnificent palace there. Jericho was about 17 miles from
Jerusalem. Jesus had passed through the new city and came across a blind

beggar on the roadside. A large crowd followed Jesus and one person
informed the beggar that Jesus of Nazareth is passing by. (18:37)
Bartimaeus the beggar, so named by Mark (10:46), must have heard of this
wonderful miracle worker he cried out,
Jesus, son of David have mercy on me!
Ironically, this blind beggar penetrated the mystery of Christs messianic
identify more clearly than the crowd following Jesus. In fact some in the
crowd rebuked the beggar for wanting to interrupt the journey of Jesus to
Jerusalem. But Bartimaeus would not be silent. He called out even louder.
Jesus stopped and commanded that someone lead the blind beggar to him.
`What do you want me to do for you? He said, `Lord let me receive my
sight. (18:41)
Immediately Jesus healed him and he followed Jesus giving glory to God. The
crowd likewise praised God.
Luke has stated that Jesus ministry brings sight to the blind in fulfillment of
Gods promises for these afflicted ones. (4:18) (7:22) Twice Luke has taught
that one should invite the blind to share the bounty of ones table.
(14:13,21) 57
It is fitting therefore than on his final journey to Jerusalem he restores the
sight of a blind person.
Jesus and Zacchaeus (19:1-10)
A rich tax collector Zacchaeus caught sight of the crowd from Jericho
following Jesus. Because of his statue, he could not see Jesus in the crowd.
He ran to a nearby sycamore tree and clambered up it. When Jesus passed
by he looked up and said,
Zacchaeus, make haste and come down; for I must stay at your house
today. (19:5)
Zaccaheus was delighted; he descended the tree and led Jesus and his
apostles to his house. It was a beautiful house in the center of the city.
Zacchaeus appears to be single but has many servants. He orders them to
prepare a sumptuous meal, which is served in a beautiful hall. At the end of
the meal the apostles disperse about the large garden near the house for a
siesta. Zacchaeus notices that Jesus is not sleeping. He approaches Jesus
with a heavy coffer which he lays on a table near Jesus. 58
Behold Lord, the half of my goods I give to the poor; and if I have defrauded
anyone of anything, I restore it fourfold. (19:8)

The conversion of Zacchaeus rates as one of the great success stories of the
New Testament. He was changed forever.
There is a sequel. Some months later
Jesus returns to Jericho. He finds Zaccaheus at the back of a large crowd and
tells him he will go again to his house.
Zacchaeus has dismissed all his servants except one. The house has been
stripped of all superfluous items. The one servant is an old man who had
served the father of Zacchaeus. He prepares an evening meal. Zacchaeus
takes on the chores of a servant. He brings water for the feet of the apostles
and when he undoes the straps of Jesus sandals, he kisses a bare foot of
Jesus and places the foot on his neck. He asks Jesus to crush the residue of
the Old Zacchaeus. 59
Zacchaeus has gathered together a small group of ex tax collectors and
sinners. They have pooled their money and bought a small farm. Veronica
(Nike) sent her peasants to clear wells, clean the fields and prune the old
trees as well as plant new ones. The farm was near the Jordan River. When
the group reaches the farm, the next day, they see only an old dilapidated
farm house. There are no beds. Jesus and the apostles and the friends of
Zacchaeus sleep on hay but they find there a small stable with a cow and
donkey, a few hens, some doves, six sheep, a kitchen, a wood shed and hay
loft. Outside there are three corn fields well prepared, an orchard, a few vines
and a vegetable garden.
Zacchaeus has heard that Jesus had blessed the fields of Doras and they had
become bountiful. He asks Jesus to bless the farm. He does it willingly. 60
The Parable of the Ten Pounds (19:11-27)
a nobleman went into a far country to receive kingly power and then
return. (9:12)
However some of the citizens did not want him to become king, so they sent
a delegation to the far country to forestall the investiture.
Luke appears to have based this parable on actual history. He was aware,
that at the death of Herod the Great, one of his sons went to Rome to claim
from the Emperor, Caesar Augustus, the whole of his fathers kingdom.
Because a Jewish delegation went to Rome and opposed Archaelaus request,
Caesar only granted him the provinces of Idumea, and Judea and Samaria.
Later in 6 B.C. Caesar had to exile Archelaus for cruelty.
But the parable is not about Archelaus. It is about Jesus. In the parable,
before leaving to receive his kingship, the noble man calls together his
servants and entrusts to them significant amounts of money that they are
expected to invest wisely. Luke says there are ten servants. Matthew says

there are three servants. As the rest of the parable indicates, Matthews
account is the more accurate one. (Matt25:14-30)
The noble man gives his servants minas (or gold coins or talents) To one
he gives five coins, to another three and to the last, one gold coin. In Luke
each servant receives one gold coin these were Greek coins worth 100
drachmas or about four months wages.
Having been made king, the nobleman returns home and calls together his
servants. The first one gave an account of his trading.
For Luke, the first servant received one gold coin and he gained ten more.
The king is delighted. He rewards the industrious servant with authority over
ten cities (19:17) the second servant had gained five more gold coins from
the one he had been given. His reward from the king was authority over five
cities. (19:19)
The third servant came to the king and had this to say,
Lord here is your gold coin which I kept laid away in a napkin; for I was
afraid of you, because you are a severe man; you take up what you did not
lay down, and reap what you do not sow. (19:21)
The king was annoyed. He ordered the gold coin of the third servant to be
taken from him and given to the servant with the ten gold coins. Those
standing by thought an injustice had been done. The king affirmed his
decision with these words,
I tell you, that to everyone who has will more be given; but from him who
has not , even what he has will be taken away. (19:26)
Then the king ordered for those who opposed his receiving the kingship to be
brought before him. And as was the case in the Ancient Middle East, they
were executed.
Slay them before me. (19:27)
There are several layers of meaning in the parable. On one level the servants
represent the followers of Jesus. In the absence of their master, they are to
be dutiful. Fear and laziness will not be acceptable excuses for lack of
productivity. The only road to success is to take risks. We must imitate the
first two servants.
The return of the king from the far country represents the return of Christ at
the day of judgement. He will reward each one according to his works. Those
who rejected him will be rejected also. The last line of the parable hints at
the coming destruction of Jerusalem. On the whole, Jerusalem rejected Jesus.

The Christological import of this parable is profound; Jesus the king, has a
decisive role in human destiny, for responses to him determine life and
death. 61
6. The Passion Week Narratives (19:28-23:56)
a) The Entry of Jesus into Jerusalem (19:28-40)
In preparation for his entry, Jesus rests at Mount Olivet after passing through
Bethphage and Bethany, two villages close to Jerusalem. He sends two
apostles, Thomas and Andrew, to acquire a colt for him to ride on. They find
the colt and its mother. When the owner asks,
`Why are you untying the colt? they said, `The Lord has need of it.
(19:33-34)
The owner gives the animal freely but first adorns it to honour the savior.
Jesus is waiting on a hill overlooking Jerusalem. The Apostles notice him
weeping. Peter and John approach him to find out the reason for the tears.
They think they have offended Jesus. But he calms them.
The hearts of the Gentiles will worship the Christ. But this people, this town
will always be hostile to Him, and their hatred will lead them to the greatest
sin. 62
Jesus informs his apostles that the impending ruin of Jerusalem makes him
weep.
For the days will come upon you, when your enemies will cast up barricades
around you and hem you in on every side, and dash you to the ground, you
and your children within you, and they will not leave one stone upon another
in you, because you did not know the time of your visitation. (19:43-45)
But the time has come to enter Jerusalem. A great crowd has gathered as he
approaches on the young donkey. It remains calm as olive branches and
palm leaves are shaken to the shouts of
Hosanna to the Son of David!
Many men remove their mantles and cover the ground as the colt and
Christs disciples pass by.
They shout,
Blessed is the king who comes in the name of the Lord! Peace in heaven
and glory in the highest. (19:38)

These are the words pilgrims sing from psalm 118:26 as they travel to
Jerusalem for the sacred feasts, with the exception of the term, king. For
the first time, Jesus is recognized for what he is. King of all.
The prophecy of Zechariah is fulfilled.
Rejoice greatly, daughter of Zion!
Shout for joy, daughter of Jerusalem!
For your king is coming, just and victorious,
humble and riding on a
donkey, on a colt, the foal
of a
donkey. (Zech.9:9)
The Pharisees and Scribes are livid at this triumphal procession. They call to
Jesus,
Teacher, rebuke your disciples. (19:39)
Jesus answers them,
I tell you, if these were silent, the very stones would cry out. (19:40)
Jesus is the agent of Gods vindication.
if the disciples were to keep silence, then the stones, which personify
witnesses for Gods vindication of injustices, would proclaim the arrival of
Jesus. 63
The stones are echoed in the words of the prophet Habakkuk,
The very stones of the walls cry out against you and the beams reply from
the roof. (Hab.2:11)
Jesus continues into the city, acclaimed by the inhabitants of the suburb of
Orphel and pilgrims from the countryside. These are people who accept
Jesus. They are not the city dwellers who in a weeks time will demand his
execution.
The procession skirts the walls of the Temple and arrives at the Temple gate
opposite the fortress Antonia. Jesus dismounts and goes into the Temple
grounds. He sees and hears the uproars of the money changers and the
vendors selling doves, sparrows and lambs. His eyes flash with anger. He
moves towards the source of the uproar and drives away the money
changers and vendors. In a loud voice, full of menace, he shouts,
my house shall be a house of prayer; but you have made it a den of
robbers. (19:46)
Having cleansed the court, Jesus goes to the porches where the sick, the
lame the blind are gathered. He does not cure them one by one.

He makes a wide gesture with His hand, and grace and health descend from
it upon the poor wretches, who stand up completely cured. 64
By being present in the Temple, he has taken possession of it in the name of
his Father. God is truly present once more in the Temple. But his presence will
only last for a week. On the days leading up to his arrest,
he was teaching daily in the Temple (19:47)
Those who opposed him, the chief priests, Scribes and principal men of the
city, sought ways to destroy Jesus but were unable to do so because,
the people hung upon his words. (19:48)
The Authority of Jesus Questioned (20:1-8)
One day while Jesus was teaching in the Temple, the chief priests, the Scribes
and the Elders of the people came up to him and asked him,
Tell us by what authority you do these things, or who it is that gave you the
authority? (20:2)
He had never sought from them nor had he officially been delegated by
them, the authority to teach and perform miracles. They were the ruling
body, the Sanhedrin, and any rabbi had to have their stamp of approval.
Jesus turns the table on them by referring to the baptism and call to
repentance carried out by John the Baptist.
Was the baptism of John from heaven or from men? (20:4)
Whatever answer they would give would indict their disbelief or invite a
hostile reaction from the people.
At least they were careful enough to give a measured and truthful answer.
They answered that they did not know where it was from. (20:7)
Jesus rebutted their question by refusing the source of his authority. He was
well aware that they would reject whatever he said, so he said,
Neither will I tell you by what authority I do these things. (20:8)
This controversy is significant for two reasons. Firstly, it takes place in the
Temple and secondly, his opponents are no longer the Pharisees.
The Parable of the Wicked Tenants. (20:9-18)
A man planted a vineyard and leased it to the tenants. Then he went on a
journey for a long time. When harvest time came he sent a servant to the
vineyard for his share of the produce. The tenants treated the servant badly.

They beat him and then sent him away. The owner sent a second and a third
servant. They were also treated shamefully and returned empty handed.
The owner pondered what to do next. Finally he decided to send his only son,
believing that the tenants would respect him. How wrong he was. When the
tenants saw the son of the owner coming, they said to one another,
This is the heir let us kill him, so that the inheritance becomes ours.
(20:14)
So they threw the son outside the vineyard and killed him there.
What will the owner do now?
He will come and put those wicked tenants to death and turn the vineyard
over to others. (20:16)
Then Jesus quoted from the Old Testament.
The very stone which the builders rejected has become the corner stone.
(Ps.118:22)
The stone will become a stumbling block for many in Israel. (Is.8:14-15)
How do we interpret the parable?
The tenants are the leaders of Israel. The owner is God and the Son is the
Messiah. The parable challenges the leaders of Israel and warns them of the
consequences of rejecting Jesus.
Israel is portrayed in the Old Testament as the vineyard of Yahweh. (Is.5:1-7)
(Jer.2:21)
The servants sent to the tenants are the prophets. The reference to the
Son being killed outside the vineyard echoes the death of Jesus outside
Jerusalem.
The leaders could sense that the parable concerned them, but in all
probability they could not interpret the details.
The Questions about Paying Taxes (20:19-26)
Following the parable on the wicked Tenants, the chief priests and scribes
were incensed. They knew Jesus was referring to them, so they had Jesus
under surveillance. They wished to trap him and deliver him up to Pontius
Pilate. They sent spies to snare Jesus on the question of taxes.
Is it lawful for us to give tribute to Caesar or not? (20:22)
Jesus knew what was behind the question

So he said to them,
`Show me a coin. Whose likeness and inscription has it? they said
`Caesars. `Then render to Caesar the things that are Caesars, and to God
the things that are Gods. (20:24-25)
The spies were dumbfounded. He had demolished their trap with a few
words.
The spies had hoped that they could force Jesus to take sides in this highly
sensitive political issue in first century Palestine. The payment of taxes was
one of the focal points for the Jewish revolt in 66 A.D.
The coin used in the debate appears to have been a denarius, the value of
a days wages. What made it offensive to Jews was the fact that it bore a
graven-image, in this case, the image of Tiberius Caesar.
It is worth noting that each human soul is minted by God with his image
imprinted on it. We should be conscious of the fact that we belong to God.
The Question about Mans Resurrection (20:27-40)
The Sadducees decide that they would trap Jesus by proposing a riddle for
him to solve. They would question him on the resurrection. This was an
area of Jewish theology that they did not believe in, so they proposed to
Jesus a cunning question.
There were seven brothers, the first took a wife, and died without children;
and the second and third took her, and likewise all seven left no children and
died. Afterwards the woman also died. In the resurrection, therefore, whose
wife will the woman be for the seven had her as wife? (20:29-33)
In view of the law laid down by, Moses, a brother was to take as his wife a
brothers widow. This would preserve the name of the dead brother and the
portion of land inherited by him. (Deut.25:5)
The Mosaic Law said nothing about the resurrection. Jesus cuts the
Sadducees short. He denies the necessity of marriage in the after life. It is
a means in this life of propagating the bodies of mankind. Such a need does
not exist in the next life.
for they are equal to angels and are sons of God. (20:36)
But Jesus disagrees with the Sadducees about Moses. In the passage dealing
with the burning bush, God is described as
Yahweh, the God of your fathers, the God of Abraham, the God of Israel and
the God of Jacob. (Ex.3:16)
Jesus clarifies this point.

Now he is not God of the dead, but of the living, for to him everyone is
alive. (20:38)
Life then must endure beyond death. Jesus also confirmed the existence of
angels, something the Sadducees denied. (20:36)
Some of the Scribes had been listening to Jesus. They were learned in
scriptures and were like interpreters. They tended not to be priests and were
more aligned to the Pharisees.
One of team stepped forward and said,
Teacher, you have spoken well. (20:39)
The question about the Messiah (20:41-43)
Now Jesus proposed a conundrum for the Sadducees and Scribes to solve.
how can they say that Christ is Davids son? For David himself says in the
book of Psalms,
`The Lord said to my Lord,
sit at my right hand
Till I make your enemies a stool for your
feet.
David thus calls him Lord, so how is he his son? (20:42-43)
The greatness of David was well known in the Old Testament. So here, Jesus
challenges the mistaken notion that the Messiah would be inferior to David.
On the contrary David himself calls the Messiah Lord. Jesus is quoting from
psalm 110:1
Jesus denounces the Hyprocrisy of the Scribes (20:45-47)
The scribes were like the Pharisees. They came from the middle class and
like the Pharisees were ostentatious in their behavior and dress they loved to
be saluted in the market places, synagogues and feasts. But by misusing the
law they abused their authority, in particular they
devoured widows houses and for a pretense make long prayers. (20:47)
They will receive a severe condemnation on judgement day.
b) Jesus` Olivet Discourse (21:1-38)
The Widows Offering (21:1-4)
While Jesus was teaching in the temple,

he looked up and saw the rich putting their gifts into the treasury; and he
saw a poor widow put in two copper coins (21:1-2)
And when the woman withdraws, passing near Him, He is the first to say
`Peace to you woman.
She raises her head, utterly astonished - - -`Go because the most high
blesses you. Turning towards His disciples and those others listening to him,
he says,
`Do you see that woman? She only gave two small coins - - -and yet she has
given more than all those who have given their offerings to the treasury of
the temple, since it was open this morning at dawn. - - -Hers is sacrifice. The
others are not. Today that woman will not eat anything because she has
nothing left. She will have to work first to earn money, to be able to get some
bread to appease her hunger. She has no money laid aside, neither has she
relatives who can earn money on her behalf. She is alone. God has taken her
relatives, her husband and children. 65
The two copper coins were the least valuable Jewish coins in circulation.
The episode of the Widows mite, stands in stark contrast to the scene
concerning the arrogant behavior of the scribes in the previous scene.
The Destruction of the Temple Foretold (21:5-9)
Some of the disciples were admiring the noble stones and offerings of the
Temple.
Herod the Great began to renovate and expand the Jerusalem Temple in 19
BC. The structure was immense, with many of its stones measuring nearly 40
feet in length. 66
With his fore knowledge, Jesus knew it would be destroyed in the near future.
The days will come when there shall not be left here one stone upon
another that will not be thrown down. (21:6)
He was asked when would this happen?
As was usual, his answer was oblique to such questions and not specific.
many will come in my name saying, `I am he and `the time is at hand. Do
not follow them. (21:8)
Signs and Persecutions (21:9-19)
There will be Wars and tumults but they will not happen all at once.

Nation will rise against nation and kingdom against kingdom, there will be
great earthquakes and in various places famines and pestilences, and there
will be terrors and great signs from heaven. (21:10-11)
Such a cocktail of disasters has come upon the world in the 20th and 21st
centuries. Are we nearing the end? Some people think so.
Jesus warns his followers that just as he was persecuted, they too will suffer
the same.
they will lay hands on you and persecute you. (21:12)
This will be a time when Christians must stand up and be counted. Up until
the time of Constantine the Great, there were 10 persecutions of Christians,
particularly the horrendous persecution by Diocletian and his subordinate,
Galerius, from 303-311 A.D. This almost wiped out Christianity in the East.
The rise of Islam and its rapid spread throughout the Mediterranean, has
decimated the ancient Christian churches and remains, even in the 21st
Century, a scourge in many countries. There can be no compromise between
Christianity and Islam.
Jesus tells his followers that persecution is a time for testimony. Unlike
orators who prepare their speeches, his followers must not be afraid.
for I will give you a mouth and wisdom, which none of your adversaries will
be able to withstand or contradict. (21:15)
The very people who will deliver his followers to the enemy will be even close
relatives.
Parents and brothers and kinsmen and friends and some of you will be put
to death. (21:16)
This will demand heroic allegiance to Christ. Those who persevere to the end
will receive the crown of life.
By your endurance you will gain your lives. (21:19)
The Destruction of Jerusalem Foretold (21:20-24)
Jesus envisages the siege and destruction of Jerusalem. Luke is supposedly
using knowledge of what actually took place. Is he writing before the fall of
Jerusalem or after it? The language Christ uses seems to indicate that Luke
wrote his gospel before the event.
Let those who are inside the city depart and let not those who are out in the
country enter it. - - -For great distress shall be upon the earth and wrath
upon his people; they will fall by the edge of the sword, and be led captive

among all nations, and Jerusalem will be trodden down by the Gentiles until
the times of the Gentiles are fulfilled. (21:21-24).
It is most likely that Luke wrote his gospel prior to the 60s. He makes no
mention of the fall of Jerusalem in the Acts of the Apostles, nor for that
matter the persecution in Rome under Nero. 64 to 68 A.D. He makes no
mention of the deaths of Paul and Peter under Nero. He makes no mention of
the rise of Vespasian or Tiberius to the emperorship.
Jesus refers to the time of the Gentiles. Does this mean that the Covenant
God made with the Jews on Sinai is finished? Have the Gentiles replaced the
Jews? God does not forget his promises. Despite a diaspora of 1900 years,
Israel was re erected as a state in 1948. Jews have been returning to the
Holy Land since then. Their behavior is appalling, when one considers their
arrogant and despicable hatred of the Arabs that they have forcibly displaced
and whose lands they have illegally occupied. Gaza today remains the
largest open air prison in the world. The Israelites have a lot to answer for.
The Coming of the Son of Man (21:25-28)
This apocalyptic passage mirrors a similar set of events mentioned in
Matthew. 24:19-31. There will be cosmic signs. The Jews believed the
heavenly bodies were living entities.
There will be signs in the sun and moon and stars. (21:25)
We have a clearer prediction of what will happen from the words of Christ to
Vassula Ryden on Dec 22, 1993.
when my day comes ,the sun will turn as black as coarse sack cloth; the
moon will be aflame and the very foundations of the earth will shake - - -the
sky will roll up like a scroll and immediately will dissolve in flames and all the
elements will melt in the heat. 67
and upon the earth distress of nations in perplexity at the roaring of e seas
and waves. (21:25)
The disturbance of the seas and oceans will be caused by a massive
earthquake that will shake the very foundations of the earth and destroy all
cities and works of men. It will last a long time, far beyond any earthquake.
Prior to this cataclysm, all peoples of the world in every nation, will be
enlightened by the Holy Spirit in what has become known as the Second
Pentecost, foretold by the prophet Joel. 3:1-5 and reaffirmed by the Blessed
Mother in the apparitions at Garabandal in Northern Spain during 1961-65.

It will be a call to repentance. Before the final chastisement of the massive

earthquake there will be three days of darkness, a repeat of one of the
plagues of Egypt.
Then Christ will appear in all his glory.
I shall appear on a white horse as a warrior of Justice. 68
and they will see the Son of Man coming in a cloud with power and great
glory. (21:27)
The Day of the Lord will be an awesome event. The followers of Christ, like
all other people, will be fearful. But Jesus tells them,
Look up and raise your heads, because your redemption is drawing near.
(21:28)
This will be the time of divine judgment. It is a message of hope and
confidence for Jesus disciples.

The Lesson of the Fig Tree (21:29-33)

When the fig tree begins to produce leaves, everyone knows that summer is
near in Palestine. In a similar way, the coming of persecutions and the signs
Jesus has predicted in the previous sections, are indications of the onset of
the kingdom of God. This short parable is to remind Christians to be alert.
They must be prepared by constant prayer and a state of readiness in the
grace of God.
We know that the heavens and earth will pass away. God will create new
ones. (Is.65:17)
In contrast to the impermanence of creation, Gods words are eternal.
Heaven and earth will pass away, but my words will not pass away. (21:33)
Exhortation to Watchfulness. (21:34-38)
Jesus repeats his call for the disciples to be vigilant lest the day of the Lord
come upon them unexpectedly.
take heed to yourselves lest your hearts be weighed down with dissipation
and drunkenness and cares of this life, and that day come upon you
suddenly as a snare. (21:34)

It will come, of that there is no doubt. No one will escape, except those who
are watchful and committed to prayer.
They are to resist temptations and face the divine judge with confidence and
be able
to stand before the son of Man. (21:36)
Every day leading up to his arrest, Jesus taught in the temple.
but at night he went out and lodged on the Mount called Olivet. (21:37)
C) Celebration of the Passover. (21:1-38)
The Conspiracy to kill Jesus (22:1-6)
It was the Feast of the Passover or Unleavened Bread. This feast took
place in the spring. It commemorated the Exodus of the Hebrew nation from
Egyptian slavery. The feast was celebrated in family units. It was a sacred
meal of lamb, wine, bitter herbs and unleavened bread. The Feast itself
lasted seven days. (Deut.16:1-12)
The chief Priests and the Scribes plotted on how to put Jesus to death. They
were aided in their evil scheme by the disaffected Judas Iscariot. Luke tells
us,
Satan entered into Judas. (21:3)
This was a damming indictment.
He went away and conferred with the chief priests and the captains how he
might betray him to them. (22:4)
The captains were Levites who acted as temple police. He agreed on a
price and place of betrayal with the conspirators.
The Preparation of e Passover (22:7-13)
As Jesus and his band of disciples came from Galilee, the Law permitted rural
pilgrims the right to celebrate the Passover one day early.
On the morning of the Thursday, the day preceding the Passover, Jesus
delegates Peter and John to go into Jerusalem and approach a man carrying a
jar of water. He would show them a room in which to celebrate the Passover
meal.
A man carrying a jar of water would have been an unusual sight. Carrying
water was normally a womans task.

From other sources, we know that the Last Supper room was part of a
mansion owned by Lazarus of Bethany. He provided the table linens and the
utensils also. It has become known to Christians as the Cenacle.
The two apostles must also have been tasked with the preparation of the
meal. This would have included the slaughtering of the lamb and its roasting.
Lazarus knew all the preparations were taking place although unable to
attend himself, it is highly probable that he sent his servants to assist in the
preparations.
Jesus Institutes the Eucharist. (22:14-23)
When it was time, Jesus and the Apostles sat at table and the ritual of the
Passover began. Prayers would be offered and Jesus would remind the
Apostles of the story of the Exodus.
The ritual required four cups of wine. Jesus would fill a chalice and once a
prayer was offered, it would be passed around for all to partake of it. He
would then offer a plate with morsels of unleavened bread which each
participant dipped into dishes of bitter herbs.
Then all would stand and intone Psalm 113. The lamb would be cut into
pieces and distributed. More songs would be sung. (Ps.114)
Jesus tells them,
I have earnestly desired to eat this Passover meal with you before I suffer;
for I tell you I shall not eat it until it is fulfilled in the kingdom of God.
(22:16)
Luke does not mention it, but John does. He relates how Jesus said to Judas,
what you are going to do, do quickly. (Jn.13:27)
Then filling the chalice once more with wine, he offered thanks.
Take this and divide it among yourselves; for I tell you that from now on I
shall not drink of the fruit of the vine until the kingdom of God comes.
(22:17)
Now the New Covenant began. Then he took bread and when he had given
thanks, he broke it and gave it to them saying,
This is my body which is given for you. Do this in remembrance of me.
(22:19)
And taking the chalice for the fourth time, the cup of Blessing that
concludes the Passover feast, he said,

This chalice which is poured out for you is the new covenant in my blood.
(22:20)
This was a momentous occasion for the whole world. The bread and wine
have now become the substance of the New Covenant prophesied by
Jeremiah.
The Time is coming it is Yahweh who speaks when I will forge a new
covenant with the people of Israel and Judah. (Jer.31:31)
Jesus was demanding the greatest of faith from his eleven apostles. Like
Christians down the ages, they were called upon to believe that the bread
and wine had been transformed into the real body and blood of Christ. Paul
affirms this in his first letter to the Corinthians.
(1Cor.10:16-17)
The apostles were called upon to imitate the actions of Jesus. By his
command,
do this in remembrance of me. (22:19)
He ordained the eleven as priests of the new covenant and all who would
succeed them.
The prohibition in the law on consuming blood, no longer applied.
(Deut.12:23) The old covenant had been superseded by the new covenant. In
the same way, the Levitical priesthood was replaced with a new High Priest
whose office was eternal and priests were drawn from any tribe.
Luke now takes the opportunity for Jesus to continue with final instructions to
the eleven who are debating which among them is the greatest.
Jesus intervenes.
The kings of the Gentiles exercise lordship over them, and those in authority
over them are called benefactors. But not so with you, rather let the greatest
among you become as the youngest, and the leader as one who serves.
(22:25-26)
The shepherds of Gods people must not confuse worldly honor with the
concern for those under their care. Jesus then confers on them a royal
authority and entrusts them with the church on earth.
As my Father appointed a kingdom for me, so do I appoint it for you that you
may eat and drink at my table in my kingdom and sit on thrones judging the
twelve tribes of Israel.
(22:29-30)
Peters Denial Foretold (22:31-34)

Peter is the leader and so of him much more is required. All the apostles will
be tested in their vocation but none more so than Peter. Jesus is aware that
Satan has set his sights on Peter.
behold, Satan demanded to have you, that he might sift you like wheat, but
I have prayed for you that your faith may not fail; and when you have turned
again, strengthen your brethren. (22:31-32)
Peter finds it hard to believe what Christ has just said. He professes his
loyalty, even if it means prison or death.
But Jesus knows what the future holds.
I tell you Peter, the cock will not crow this day, until you three times deny
that you know me. (22:34)
Lastly he reminds the apostles of the time he first sent them out to preach
the good news. They had to go without purse or bag or sandals, but the
lacked for nothing. God provided what they needed from the hands of the
people they had preached too.
Things have changed. From now on they must prepare themselves for
danger. They are to take purse, bag and sword. Jesus will be
reckoned with transgressors. (22:37)
In other words, he would be classed as a criminal and suspicion will fall also
on his closest companions.
d) Agony and Arrest of Jesus. (22:39-53)
Jesus prays on the Mount of Olives. (22:29-46)
The Passover meal is finished. The Sacrament of the Eucharist has been
instituted. The group rose and intoned the final hymns. (Ps.115,118) This
completes the great Hallel.
Leaving the Cenacle, Jesus and the apostles went to the Mount of Olives
where it had been Jesus custom to go and pray.
And he withdrew from them about a stones throw, and knelt down and
prayed, Father, if you are willing, remove this chalice from me; nevertheless
not my will, but yours be done.
(22:41-42)
There in the garden of Gethsamane, one can only begin to sense the great
sorrow that filled Christs heart as he anticipated the horrors that his body
must endure and the vast array of the sins of mankind past, present and
future, that he must take upon his shoulders.

and being in agony he prayed more earnestly; and his sweat became like
great drops of blood falling down upon the ground. (22:44)
The cloth on his shoulders gets soaked through in it - - -his hands drip with
blood - - -he takes off his mantle again and wipes his hands, face neck and
forearms - - -the grass on the ground is red with blood. 69
He rises and goes to his disciples and finds them asleep. He wakens them
and says,
why do you sleep? Rise and pray that you may not enter into temptation.
(22:46)
The Betrayal and Arrest of Jesus (22:47-53)
It was late evening. As Jesus was chiding his three closest followers for falling
asleep, a crowd with torches could be seen crossing the Kidron brook and
entering the garden of the Mount of Olives. The crowd was led by the
betrayer Judas. The Sanhedrin members and Judas had agreed that in the
darkness, Judas would identify Jesus from his apostles by means of a sign of
affection a kiss.
Judas would you betray the Son of Man with a kiss? (22:48)
The crowd of chief priests, temple guards and elders armed with clubs and
chains and ropes approaches. Jesus could have incinerated them with a
glare. John tells us that in answer to the question of who they were looking
for, Jesus answers majestically with a thunderous voice, I am he (Jn.18:8)
The crowd falls to the ground like mown sheaves of corn. The chief priests
and elders would have recognized the significance of the words. This was the
God of Sinai before them.
Have you come out as against a robber, with swords and clubs? (22:52)
As the shocked crowd rises to its feet, Peter with sword drawn, comes
forward and strikes in a clumsy manner the one who is holding ropes to tie
Jesus. He was a servant of the High Priest. Peter should have cut the man in
half, but all he manages to do is slice off much of the right ear of the servant.
Jesus shouted,
`No more of this, and he touched the ear and healed him. (22:50)
Then the mob seized Jesus, bound and shackled him and led him across the
Kidron brook, into the city of Jerusalem and to the house of Annas, and then
to the hall of Caiphas the High Priest.

e) Trials of Jesus (22:55-23:25)

Peter denies Jesus. (22:55-62)
Peter followed the macabre procession into the courtyard of the High Priest.
Because of the chill of the evening a fire was burning in the middle of the
courtyard. A maid standing there recognized Peter.
`This man was with him. But he denied it saying, `Woman I do not know
him. (22:57)
A short time later a man recognized Peter as a follower of Jesus.
`You also are one of them. Peter denied the accusation. `man I am not.
(22:58)
About an hour later, another person standing near the courtyard fire insisted,
`Certainly this man was with him; for he is a Galilean. But Peter said, `Man I
do not know what you are saying. (22:60)
His accent had given him away. Just then a cock crowed.
Peter remembered what Jesus had said to him. He left the courtyard, went
outside and overwhelmed with remorse, he wept bitterly. (22:62)
Inside the Hall, the crowd of ruffians guarding Jesus mocked and beat him.
They even blind folded him. Aware of his extraordinary powers they struck
him and ordered him.
Prophesy! Who is it that struck you? (22:64)
The preliminary meeting with Caiaphas and some of the Sanhedrin was
inconclusive. Jesus was taken away and put into a darkened cell under the
house of Caiaphas, to wait until dawn, when the full council of the Sanhedrin
could be called.
Jesus before the Council (22:66-71)
When daylight came, Jesus was taken from the cell where he had been
incarcerated and brought before the full council.
`Tell us if you are the Christ. Jesus answered them, If I tell you, you will not
believe; and if I ask you, you will not answer. But from now on, the Son of
Man shall be seated at the right hand of the power of God. (22:67-69)
So he was asked again,
`Are you the Son of God then? and he said to them, `You say that I am.
(22:70)

This was enough to condemn him. Jesus had, in the eyes of the council
members, blasphemed. He had called himself the Messiah.
`what further testimony do we need? We have heard it ourselves from his
own lips. (22:71)
Jesus Before Pilate (23:1-5)
The members of the Sanhedrin knew that a charge of blasphemy would
mean nothing to Pontius Pilate, so they changed tact and used the
accusation that Jesus called himself a king. This would be a direct affront to
the Romans. Caesar alone was king or Emperor of the vast Roman empire.
The Sanhedrin also accused Jesus of forbidding the Jews to pay taxes to
Caesar. This was a blatant lie.
Pilate had spies, so he was aware of the activities of this preacher from
Galilee. He despised the Jews and more so their leaders. But the charge of
kingship was a serious one. This could lead to open rebellion, something he
needed to avoid. So when Jesus was brought before him, he asked,
`Are you the king of the Jews? and he answered him, `You have said so.
(23:3)
Pilate knew that Jesus belonged to Herods jurisdiction, he saw a way out of
his current predicament. He would pass the problem over to Herod Antipas,
who had come to Jerusalem for the Passover festivities.
So Pilate sends Jesus to Herod out of deference but also out of disinterest.
Previously, the two leaders had a serious hostility towards one another. Pilate
had taken funds from the Temple treasury to build an aqueduct from the pool
at Bethsaida to the temple mount. This had enraged the Jews. Herod had
secretly infiltrated the building crew with some engineers who were to
ensure the collapse of the aqueduct. This they did. The aqueduct collapsed.
Pilate was enraged but held his peace.
Luke is the only one to mention the episode of Jesus before Herod.
So he questioned him at some length; but he (Jesus) made no answer.
(23:9)
He gives an order and some servants rush in carrying a greyhound which
has a broken leg and is yelping sorrowfully - - - Herod says to Jesus `Order it
to be cured. Work a miracle. Jesus is silent.
Then Herod orders `Bring wine and women here. And untie him. - - -some
dancers come in - - -covered gazelles and they begin a lascivious dance. - -Jesus refuses the cup of wine and closes his eyes.

`Enough I have treated you like a God. - - -You are mad. Bring a white
garment. Clothe him with it so that Pontius Pilate may know, that the Tetrach
took his subject to be mad. Centurion, please tell the Proconsul that Herod
humbly presents his respect to him and Venerates Rome. Go. 70
And Herod with his soldiers treated him with contempt and mocked him.
(23:11)
In sending Jesus back to Pilate without condemning him for any crime except
to attire him as a mad man, Herod raised his friendship with Pilate to a level
that indicated the cessation of hostilities between the two men.
And Herod and Pilate became friends with each other that very day. (23:12)
Jesus Sentenced to Death (23:13-25)
This left Pilate in a quandary. He had hoped that Herod would free him of the
problem. Herods refusal to condemn Jesus reinforced in Pilates mind the
innocence of Jesus.
So he called together the chief priests and rulers of the people and told
them,
I did not find this man guilty of your charges against him; neither did Herod,
for he sent him back to us. Behold, nothing deserving of death has been
done by him. I will therefore chastise him and release him. (23:14-16)
This meant that the plan of Jesus accusers had been foiled. But they would
not give up easily. They called for the release of Barabbas when Pilate wished
to release Jesus,
they were urgent, demanding with loud cries that he should be crucified.
And their voices prevailed. (23:23)
Barabbas was released. He must have been surprised. His notorious deeds of
insurrection and murder required the death penalty. His subsequent history is
not recorded.
But Jesus was condemned to be flogged mercilessly and then led away to
crucifixion.
f) Jesus Crucifixion and burial (23:26-56)
The Crucifixion of Jesus. (23:26-43)
Luke is short on details. He does not mention the scourging by hired ruffians,
nor the crowning with thorns by the Romans soldiers using wild hawthorn,
nor their despicable mocking of Jesus as king.
He quickly moves to the Way of the cross.

and as they led him away, they seized one, Simon of Cyrene who was
coming in from the country, and laid on him the cross, to carry it behind
Jesus. (23:26)
The procession to Calvary included,
a great multitude of people. (23:27)
In the midst of this terrible journey, a group of sorrowful women met Jesus on
his death march. They were truly lamenting and sorrowful. They are not
identified except for their origin Jerusalem. Jesus sees this group weeping.
He also knows the terrible future of the city. Turning to them he says,
Daughters of Jerusalem, do not weep for me, but weep for yourselves and
for your children. For the days are coming when they will say `Blessed are
the barren, and the wombs that never bore, and the breasts that never
nursed. (23:28-29)
Jesus is a warning these women of a tragedy that would befall Jerusalem and
barreness would seem like a blessing in coming days. They will be spared the
sight of their children starving to death, in a siege of the city by the Romans.
In agony and despair when that time comes, they will say to the mountains,
`Fall on us, and to the hills, `Cover us. (23:30)
Then Jesus utters a mystifying statement.
For if they do this when the wood is green, what will happen when it is dry?
(23:31)
Who is Jesus referring to?
One reasonable explanation is that.
if they had done this to Jesus, one who is life giving, what will happen to
dead, unrepentant Jerusalem? 71
Two robbers were led out behind Jesus. This as to show that Jesus was a
common criminal. The two robbers had been found suspected of the murder
of a woman and her children travelling from Jerusalem to Toppa. 72
The evidence against them must have been strong enough to warrant their
execution. When the procession reached the crest of the place called The
Skull, the prisoners were stripped of their garments. The two robbers were
tied brutally to their crosses, one on either side of Jesus. The crucifixion of
Jesus was horrendous. Luke spares us the chilling barbaric details as hired
executioners nailed Jesus to his cross and dropped the cross into a prepared
hole on the hill of Calvary.

Yet in his great agony our Saviour offered a prayer for his executioners.
Father forgive them for they know not what they do. (23:34)
A short distance from the three crosses, some of the soldiers, divided up the
garments of the three executed criminals. The brown outer garment of Jesus
was a seamless robe. The soldiers did not wish to dismember it, so they sat
down and cast lots for it. They used a board with numbers on it and some
bean shaped stones. 73
As Jesus was dying on the cross he prayed Psalm 22. One of the verses
referred to the division of his garments.
dividing my garments among them and casting lots for my raiment.
(Ps.22:19)
The rulers scoffed at him saying, `He saved others; let him save himself, if
he is the Christ of God, his Chosen One! (23:35)
We find these same sentiments in other verses from Psalm 22.
But I am a worm and not human, scorned by everyone, despised by the
people. All who see me make a jest of me; they sneer and shake their
heads. (Ps.22:7-8)
As was common with high profile criminals, a head board was attached to the
cross of Christ indicating the charge brought against him.
There was also an inscription over him, `This is the King of the Jews.
(23:38)
John tells us that the inscription was written in Hebrew, Latin and Greek.
Everyone present and those who passed by, would be able to read it.
Little did they all realize that the person hanging nailed to the cross was not
only the king of the Jews, but the king also of the whole world.
The two robbers strung painfully on crosses to the right and left of Christ
were undoubtedly suffering. The one on Christs left railed against him
saying,
Are you not the Christ? save yourself and us! (23:39)
The one on the right spoke up in Christs defense tradition has it his name
was Dismas. He knew Christ was an innocent man.
Do you not fear God, since you are under the same sentence of
condemnation? And we indeed justly; for we are receiving the due reward of
our deeds, but this man has done nothing wrong. (23:40-41)

How did he know that? What had he seen and heard?

He had been greatly moved when he heard Jesus utter a prayer for the
forgiveness of his executioners. This Jew from Galilee was no ordinary man.
Turning towards Jesus he utters these famous words of repentance,
Jesus, remember me when you come in your kingly power. (23:42)
He recognized what the onlookers failed to recognize Jesus was truly the
Messiah.
The reply of Jesus was greatly comforting to this lifelong bandit, Dismas.
Truly I say to you, today you will be with me in Paradise. (23:43)
Dismas had received the baptism of desire. It is important to note that Jesus
said Paradise not heaven. Heaven would not be opened until Christs
resurrection. Paradise was like the waiting lounge at an airport. It was the
abode of all the just, including the prophets and Patriarchs, prior to the
opening of heaven. We know little about it except for two things firstly, It was
a place of happiness and secondly, with Christs resurrection, it was emptied
of all the souls residing there. They went with Christ to heaven. it probably
no longer exists, for its work is complete.
Christ was crucified in the heat of the day at midday. During the three hours
of utter agony that Christ endured the sky darkened.
There was darkness over the whole land until the ninth hour, (3:00 o clock)
while the suns light failed. (23:44-45)
This was an ominous sign.
Then Jesus entrusted his death to the Fathers care.
Then Jesus, crying with a loud voice, said, `Father into your hands I commit
my spirit! and having said this he breathed his last. (23:46)
And the curtain in the Temple that separated the Holy of Holies from the altar
of sacrifice, was torn in two. The greatest priestly act and sacrifice that the
world would ever witness, was complete.
Longinus the centurion was moved by what he saw. Luke reports that he
said,
Certainly this man was innocent. (23:47)
But these words fall short of the words recorded by Matthew,
Truly this was the Son of God. (27:54)

Anne Catherine Emmerich also relates that at the death of Jesus a great
earthquake shook not only Golgotha but all the surrounding countryside. 74
This must have struck terror into the onlookers.
And all the multitude who assembled to see the sight, when they saw what
had taken place, returned home beating their breasts. (23:48)
The Burial of Jesus. (22:50-56)
Among the Pharisees, two stalwart defenders of Christ were the friends
Nicodemus and Joseph of Arimathea. With the death of Christ, Joseph went to
Pilate and asked for the body of Jesus. Pilate had ordered the breaking of the
legs of the three crucified men. We know that the Centurion Longinus
prevented the breaking of Christs legs by himself piercing Christs side with
a Roman soldiers spear. (Jn.19:34)
He was granted permission to take down the body. Pilate knew Joseph was an
upright man, a Jewish elder and well respected as a member of the
Sanhedrin. His friend Nicodemus went to collect a large volume of spices for
Jesus burial. Another ardent follower of Jesus provided two enormous linens
for Jesus to be wrapped in. This was Lazarus of Bethany.
Joseph, Nicodemus and John, using a ladder and tongs, took down the body
of Christ and lay it in the lap of his mother Mary. Then using one of the linens
they carried Christs body to a newly rock hewn tomb in the sandstone hill
near Golgotha.
As the Sabbath was beginning, Nicodemus and Joseph hastily washed the
body and transferred it from the anointing table to the second linen resting
on a large stone slab.
Much of the following information is gleaned from sources other than Luke.
They applied copious amounts of aloes and myrrh to the sacred corpse;
added olive leaves and flowers to the edge of the body; bound Christs jaws
with the sudarium and covered the body with the linen. This they secured
with a few bands to the body. This hasty ritual would give to the world the
new famous shroud of Turin.
This new tomb belonged to Joseph of Arimathea. It was at the end of a
flourishing vegetable garden, owned by Joseph. Then the tomb was sealed
with a great heavy stone cut in the shape of a circle.
The women, including Christs mother, returned to the Cenacle. Here the
women, excluding the mother of Christ, prepared.
spices and ointments. (23:56)

They did this under the courageous leadership of Mary Magdalen. Then they
observed the Sabbath rest. They intended to return to the tomb at first light
on the day after the Sabbath. It would be the first Sunday of the New Church.
Then they would give the Sacred Corpse a more fitting burial ritual.
7. Resurrection and Ascension (24:1-53)
a) The Empty Tomb (24:1-12)
but on the first day of the week, at early dawn, they went to the tomb,
taking the spices which they had prepared. And they found the stone rolled
away from the tomb, but when they went in, they did not find the body.
(24:1-3)
This was something totally stunning to the three women, Mary Magdalen,
Joanna and Mary Salome. The issue of the absence of a corpse was
compounded by the presence in the tomb of two men in dazzling apparel
who said to them,
Why do you seek the living among the dead? He is not here, but has risen.
(24:5)
Then they began to comprehend. They remembered the words of Jesus when
he told everyone, that he would suffer crucifixion and then rise three days
after.
The three women must have hurried back to the Cenacle bewildered,
amazed and joyful. To the eleven apostles and any other disciples present,
they related the astounding news of Christs resurrection.
The occupants of the cenacle were skeptical of the news. However, Peter as
leader needed to see for himself.
He rose and ran to the tomb, stooping and looking in, he saw the linen
cloths by themselves. (24:12)
The tomb was empty. Even the two men (angels) in dazzling apparel were
gone.
Peter did not know what to think about the matter. However proof would
come from another quarter.
b) Resurrection Appearances (24:13-49)
The Walk to Emmaus (24:13-35)
Two disciples of Christ, Simon and his son in law Cleopas, both residents of
Emmaus, about 7 miles from Jerusalem, were hurrying home. They knew that
the Sanhedrin was determined to stamp out the disciples of the man they
had crucified.

A stranger drew near and joined them. It was the risen Christ.
But their eyes were kept from recognizing him. (24:16)
He enquired as to the topic of their conversation.
Are you the only visitor to Jerusalem who does not know the things that
have happened there in these days? (24:18)
But Christ did know.
They related to the stranger how the leaders of the People had crucified a
certain Jesus of Nazareth, and it was now the third day after his death.
More over, some woman of our company amazed us. They were at the tomb
early in the morning and did not find his body; and they came back saying
that they had even seen a vision of angels, who said that he was alive.
(24:22-23)
Then Jesus began to explain to them from the scriptures that what had
happened in Jerusalem was in fulfillment of the scriptures.
The two disciples from Emmaus were intrigued at the strangers remarks.
They enquired as to his occupation.
`Are you in business? Markets?
He replied, `I have to purchase an enormous number of herds for the
greatest Lord. I have to go around the whole world to choose sheep and
lambs, and I have to go also among wild herds which however, once they
have been tamed, will be better than the ones which at present are not wild.
`Hard work - - - your way of speaking is Galilean. - - -Are you circumcised? I
am the first born and sacred to the Lord. Then do you know our religion? I
know every syllable of it. I know the precepts and customs. The Halacha, the
Midrash, and the Haggadah are known to me like the elements of air, of the
water, of the fire and the light. 75
As the three travelers neared Emmaus, Jesus made it appear that he was
continuing on his way.
but they constrained him, saying, `Stay with us, for it is toward evening and
the day is now far spent. So he went and stayed with them. (24:29)
At the evening meal, he took bread and broke it after saying a blessing. As
he gave it to them
their eyes were opened and they recognized him. (24:31)
It was the Lord.

Before they could even rejoice in his presence,

he vanished out of their sight. (24:31) This is one of the qualities of the
glorified body. It is no longer subject to the laws of nature. What an amazing
event. They both agreed that their hearts were enraptured as they had
listened to the strangers explanation from the scriptures. He had been in
their company in the flesh. This was stupendous news, something they must
convey to the Apostles. They did not hesitate. They journeyed immediately
back to Jerusalem, even though night had fallen. When they reached the
cenacle, they were bursting with the message of Christs appearance to
them, but the group there also had news.
The Lord has risen indeed, and has appeared to Simon. (24:34)
This confirmation of Christs Resurrection must have been a great solace to
the disciples and a boon to their faith.
Jesus Appears to the Disciples (24:36-48)
As the two disciples from Emmaus were informing those gathered in the
Cenacle about the events at Emmaus,
Jesus stood among them and said to them, Peace be with you. (24:36) He
literally passed through the walls. One of the qualities of the glorified body is
subtility. This is the ability to pass through matter unimpeded. The people
present were startled. They
supposed that they saw a spirit. (24:37)
To ease their minds, Jesus showed them his hands and feet.
a spirit has no flesh and bones as you see I have. (24:39)
He could see the disbelief still in their faces. So he asked them,
` Have you anything here to eat? They have him a piece of broiled fish, and
he took it and ate before them. (24:41-43)
Then he opened their minds to understand the scriptures, in particular in
reference to his suffering and resurrection. Their heralded the resurrection of
Israel from spiritual death.
He imposed upon them a new mandate.
repentance and forgiveness of sins should be preached in his name to all
nations, beginning from Jerusalem. (24:47)
But they are to wait.
until you are clothed with power from on high. (24:49)

Then they would receive the transforming grace of the Holy Spirit. We know
that the intervening period between Christs resurrection and his ascension
was a period of 40 days. The first person he appeared to was his mother. A
plaque on the wall of the Holy Sepulchre in Jerusalem honours this event.
John tells us that it was Mary Magdalen. She was second.
There were many other people recorded by Maria Valtorta in Vol. 5 of her
work The Poem of the Man-God. Among them are the shepherds on Mt.
Hermon, Lazarus, Manaen, Nicodemus, Joseph of Arimathea, Mary of Simon
the mother of Judas, Martha and a large group of disciples (500) gathered
half way up mount Tabor.
The list is extensive. Paul must have heard some of these appearances. He
confirms Christs many appearances when writing to the Corinthians from
Ephesus.
He appeared to Cephas and then to the twelve. Afterwards he appeared to
more than five hundred brothers and sisters together; most of them are still
alive, although some have already gone to rest. Then he appeared to James
and after all of that to all the apostles. And last of all, he appeared to the
most despicable of them, this is to me. (1 Cor.15:5-8)
c) Heavenly Ascension 24:50-53
The Ascension of Jesus (24:50-53)
This is the last farewell. The disciples in large numbers are gathered in the
olive groves on the road to Bethany. He sends an order for them to gather in
the Field of the Galileans, on the slopes of the Mount of Olives, overlooking
Bethany. 76
Then accompanied by the twelve and a few others, he climbs to a prominent
place on the Mount of Olives, not far from the summit. While he blessed
them, he parted from them and was carried up into heaven. (24:51)
Those lucky ones who saw his departure, was a substantial group of his
followers. They should have been sad. But Luke ends his gospel by telling us
that they, returned to Jerusalem with great joy, and were continually in the
temple praising God. (24:53)

Sources
1. The Mystical City of God, MM. Agreda, Abridged edition, Blue Army of
Our Lady of Fatima, 1993, P.728-729.
2. The Mystical city of God, Agreda, P.729.
3. The New Jerome Biblical Commentary, R.E. Brown, K Fitzmyer and
R.E Murphy, general editors, Theological Publications in India,
Bangalore, 1999, Art. 5, P.588.

4. The Mystical City of God, Agreda, P.731.

5. Ignatius Catholic Study Bible, New Testament, Ignatius Press, 2001,
P101.
6. The Catholic Study Bible, D. Senior et al., Oxford University press,
2011, commentary P.1435.
7. The Poem of the Man-God, M.Valtorta, Centro Editoriale Valtortiano
srl, 1992, Vol.1, P.82.
8. The Poem of the Man-God, M.Valtorta, Vol.1 P.119-122.
9. The Mystical city of God, Agreda, P.257.
10.
Ignatius Catholic Study bible, New Testament, Ignatius Press
San Francisco, 2001, Commentary P.109.
11.
The Mystical city of God, Agreda, P.308-310.
12.
The Poem of the Man-God, M.Valtorta, Vol.1 P.153.
13.
Ignatius Catholic Study Bible, New Testament, commentary,
P.110.
14.
Ignatius Catholic Study Bible, New Testament, commentary,
P.111.
15.
The Mystical city of God, Agreda, P.108.
16.
The Poem of the Man-God, M.Valtorta, Vol.1, P163.
17.
The Poem of the Man-God, MValtorta, Vol.1, P.208-212.
18.
Wikipedia site, search Bar and Bat Mitzvah.
19.
N.J.B.C., Art.50, P.687.
20.
The Poem of the Man-God, M.Valtorta, Vol.1, P.319-323.
21.
The Life of the Blessed Virgin Mary, A.C. Emmerich, Tan Books
1954, P.357.
22.
The Poem of the Man-God, M.Valtorta, Vol.1 P.513.
23.
Ignatius Catholic Study Bible, New Testament, commentary
P.117.
24.
The Poem of the Man-God, M.Valtorta, Vol.2, P.189.
25.
Ignatius Catholic Study Bible, New Testament, commentary
P.121.
26.
The Poem of the Man-God, M.Valtorta, Vol.2 P.512-513.
27.
The Poem of the Man-God, MValtorta, Vol.2, P.513.
28.
The Mystical city of God, Agreda, P.456-457.
29.
The Catholic Study Bible, D.Senior et.al, commentary P.1452.
30.
The Poem of the Man-God, M.Valtorta, Vol.2, P.196-198.
31.
The Poem of the Man-God, M.Valtorta, Vol.1, P.202-204.
32.
The Poem of the Man-God, M.Valtorta, Vol.2, P.233-235.
33.
The Catholic Study bible, D.Senior et.al, commentary P.1453.
34.
The Poem of the Man-God, M.Valtorta, Vol.2 P.237.
35.
N.J.B.C Art., 107, P.698.
36.
The Catholic Study bible, D.Senior et.al, commentary, P.1453.
37.
Ignatius Catholic Study bible, New Testament, commentary,
P.127.
38.
Ignatius Catholic Study bible, New Testament, commentary,
P.129.

39.
The Life of Jesus Christ, A.C. Emmerich, Tan books, 1979, Vol.1
P.404.
40.
Ignatius Catholic Study bible, New Testament commentary,
P.131.
41.
Poem of the Man-God, M.Valtorta, Vol.3, P.811-820.
42.
N.J.B.C, Art.79, P.654.
43.
Ignatius Catholic Study bible, New Testament, commentary,
P.133.
44.
The Life of Jesus Christ, A.C. Emmerich, Vol.3, P292-295.
45.
Ignatius Catholic Study bible, New Testament, commentary,
P.31.
46.
Poem of the Man-God, M.Valtorta, Vol.3 P.513.
47.
N.J.B.C, Art.142, P.706.
48.
Poem of the Man-God, M.Valtorta, Vol.2, P.339-341.
49.
Poem of the Man-God, M.Valtorta, Vol.2, P.258-260.
50.
Poem of the Man-God, M.Valtorta, Vol.2, P.261.
51.
Poem of the Man-God, M.Valtorta, Vol.4, P.441-444.
52.
Ignatius Catholic Study bible, New Testament, commentary,
P.140.
53.
Poem of the Man-God, M.Valtorta, Vol.4, P.562-563.
54.
Poem of the Man-God, M.Valtorta, Vol.4, P.685-688.
55.
The Catholic Study Bible, D.Senior et.al, commentary, P.1472.
56.
Poem of the Man-God, M.Valtorta, Vol.5, P.287.
57.
N.J.B.C, Art.159, P.711.
58.
Poem of the Man-God, M.Valtorta, Vol.4, P.14-15.
59.
Poem of the Man-God, M.Valtorta, Vol.4, P.677-678.
60.
Poem of the Man-God, M.Valtorta, Vol.4, P.697.
61.
N.J.B.C, Art.161, P.711.
62.
Poem of the Man-God, M.Valtorta, Vol.5, P.396.
63.
N.J.B.C, Art.163, P.712.
64.
Poem of the Man-God, M.Valtorta, Vol.5, P.403.
65.
Poem of the Man-God, M.Valtorta, Vol.5, P.441.
66.
Ignatius Catholic Study bible, New Testament, commentary,
P.147.
67.
True Life in God, V.Ryden National Book Store, Vol.2, P.138.
68.
True Life in God, V.Ryden, Vol.2, P.228
69.
Poem of the Man-God, M.Valtorta, Vol.5, P.536.
70.
Poem of the Man-God, M.Valtorta, Vol.5 P561-562.
71.
N.J.B.C, Art.189, P.719.
72.
The Life of Jesus Christ, A.C Emmerich, Vol.4, P.275.
73.
The Life of Jesus Christ, A.C Emmerich, Vol.4, P.277.
74.
The Life of Jesus Christ, A.C Emmerich, Vol.4, P.296-299.
75.
Poem of the Man-God, M.Valtorta, Vol.5, P.729.
76.
Poem of the Man-God, M.Valtorta, Vol.5, P.874.