Commentary

Luke 19:28-40
Into the city comes Jesus. He rides on the colt and not a war horse. He is sur-
rounded by plane people and not elite soldiers. Despite these obvious comparisons
to the life Caesar leads, this Man is God. The people recognize this fact as well as
the rocks that make up the walls and streets.

Luke 19:28 going up to Jerusalem – Recall the parable that occurs just before
this lesson. The crowd believes that the Kingdom of God is about to come.
Jesus responds with a lesson about the proper use of the gifts God gives
you. This is why Jesus is heading to the seat of power. He is performing the
correct operation with the gifts God gave Him.

Luke 19:29 near Bethphage and Bethany – Neither location is mentioned in the
Old Testament.
Mount of Olives – Zechariah 14:4 speaks of the day of the L ORD and how
this mountain will be split in half.
sent two of the disciples – The verb used here is a form of ἀποστέλλω and
this indicates the two have mission.1 Neither disciple is named here but later
in Luke 22:8, Peter and John are the ones who prepare the Passover.

Luke 19:30 a colt that has never been ridden – This animal helps fulfill Zechariah
9:9.
The Lord needs it. – Sometime, God comes to you and demands that you
help in the salvation of the world. Turn down His offer and He will find
someone else that wants to pitch in.

Luke 19:31 its owners – Was the animal so expensive that it took a collective to
afford its upkeep?

Luke 19:32 as he had told them – This follows the traditional pattern in Luke/Acts.
A prophet speaks and his words happen.2

Luke 19:33
1
Luke Timothy Johnson; Daniel J. Harrington, S.J., editor, The Gospel of Luke, Volume 3,
Sacra Pagina, (The Liturgical Press, Collegeville, MN: The Liturgical Press, 1991), p. 296.
2
Ibid.

1
 Luke 19:34

Luke 19:35 throwing their cloaks – The verb used here is rarely used ἐπιρίπτω. It
is also found in places like 2 Samuel 20:12; 1 Kings 19:19; Psalm 55:22; and
1 Peter 5:7.3 They toss their outer layer of clothes (ἱμάτια) on the animal.

Luke 19:36 people kept spreading their cloaks on the road – Missing from the
discussion is any idea about waving branches. Perhaps it is due to places
like 2 Maccabees 10:7 that associate branches with victory over an enemy.4
Nevertheless, royal imagery is found when the people place their garments
in the road (2 Kings 9:14).5

Luke 19:37 the deeds of power that they had seen – References to deeds of power
include Luke 4:14; 4:36; 5:17; 6:19; 8:46; 9:1; 10:13; 10:19 and Acts 2:22.6
Luke also tells us about witnesses to the tradition (Luke 1:2).7

Luke 19:38 glory in the highest heaven – Humanity is now singing the song of
the angels (Luke 2:14).

Luke 19:39 Some of the Pharisees in the crowd – Are they caught up in the action
because of the upcoming Passover or they waiting to see what Jesus does?

Luke 19:40 the stones would shout out – Certainly heard in this phrase are the
words of John the Baptizer who tells us that God can raise up stones as
His own children (Luke 3:8) along with the upcoming destruction of the
city (Luke 19:44). It also speaks of the undeniable clarity that creation sees
Jesus. He is God and the entire universe rings out this assertion.

Isaiah 50:4-9a
The prophet is given a gift that instructs the people on life during a time that
death is in the land. Others are not interested in what he has to say and work to
eliminate both the message and the messenger. The pain and suffering does not
deter the prophet for he knows that innocence and guilt only can be spoken by the
One who created the Law.
3
Johnson, Luke, p. 296.
4
Ibid., p. 297.
5
Ibid.
6
Ibid.
7
Ibid.

2
 Isaiah 50:4 the tongue of a teacher – This gift is given to only a few people and
the L ORD expects this present to be used appropriately.
how to sustain the weary with a word – The people of faith need to hear the
assurance that the L ORD cares for them.
he wakens – wakens my ear – The L ORD tells the prophet every day what
needs to be spoken to the people.

Isaiah 50:5 I was not rebellious – The willingness to go sets this one apart from
the others like Johan that did not want to speak.

Isaiah 50:6 I gave my back to those who struck me – To those who whipped me,
I gladly gave them my skin. The prophet believes that the L ORD wants him
to submit to this type of torture.

Isaiah 50:7 The L ORD God helps me – This is the reason for submitting to the
pain and suffering.

Isaiah 50:8 he who vindicates me is near – Some day in the future, the L ORD
will even the score. This begs the question of power. Why must this happen
later?

Isaiah 50:9a who will declare me guilty? – The question of innocence can only
be answered by the One who created Law itself.

Psalm 31:9-16
This portion of Psalm 31 describes a man in deep distress. His pain and suffering
is so great that no one, not even his closest friends, want to be with him. His days
are obviously numbered but his end is not happening fast enough for some. They
want him out of the picture right now. In anguish, he pleads with the L ORD to
bless him.

Psalm 31:9 Be gracious to me, O L ORD, for I am in distress – The author calls
out for help.
my eye wastes away from grief – Right in front of everyone, his tears and
life pour out on the ground.

Psalm 31:10 For my life is spent with sorrow – His constant companion is pain
and suffering. That is all he knows.

3
 Psalm 31:11 I am the scorn of all my adversaries – Even his worst enemies have
pity on him.
a horror to my neighbours – The people that live down the street cannot
imagine meeting him in public.
an object of dread to my acquaintances – His own friends never want to see
him again.

Psalm 31:12 I have passed out of mind like one who is dead – Despite being in
the land of the living, this person has been forgotten.

Psalm 31:13 they plot to take my life – The suffering that he feels is not enough
for some people. They want him dead.

Psalm 31:14 I trust in you, O L ORD – The poet calls out to the L ORD and expect
that He answer.

Psalm 31:15 My times are in your hand – The minutes of life are carefully mea-
sured out by the L ORD.

Psalm 31:16 Let your face shine upon your servant – The author wants the
L ORD’s blessing on His life.

Philippians 2:5-11
Paul addresses his audience and calls for a way of life that continues in the path
first trod by Jesus. In the “Christ Hymn” quoted by Paul, Jesus radically redefines
several philosophical concepts. Jesus comes to serve and to love. This is different
than what we normally believe that humanity goes to God to assist the deity as
needed. Next, Jesus does not despise the hard limitations found in existence nor
does He discount in any way the flesh we wear. We on the other hand continue
trying to slip out of the life and make it something else. Today, our attraction
lies in the areas of living forever through technology and becoming one with the
technology we create. Finally, waiting on humanity means that one accepts God’s
wrath and blessing. We will learn how paradoxical this really is. Anyone whose
action is worthy of death must die on a tree and that One, God curses (Deuteron-
omy 21:23). Jesus receives both the condemnation and the honour of being lifted
up as an example by God.

4
 This readjustment of priorities that Paul asks for stands in contrast to the teach-
ings of Luther which emphasize the particular situation of each believer. In other
words, you are not Jesus and you cannot simply follow His way to the cross.
The nonsense continues in the second verse of the hymn. The One who God
calls guilty is the most important One of all. So much in fact, that all people from
the start of time to the end must give Him honour by acknowledging who He is.
But Jesus came to wait on us and not for us to serve Him. Another way to look
at it is that He loves us and does not demand that we follow. It is our decision to
say no. The ending of the hymn also contains an obvious contradiction. The One
who God condemns does not bring shame to His Father. Rather, the Son is who
the Father lifts up as a shining example.

Philippians 2:5 Let the same mind be in you – This is more than a mental assent to
the life Jesus leads. It is having the same will, an identical desire, following
the similar plan, that Jesus does.
Christ Jesus – The anointed One of God was sent to accomplish His plan
that at seems to be complete and total nonsense.

Philippians 2:6 in the form of God – The Greek used for form is μορφή, a concept
that includes shape and the idea of appearance that might change. This cer-
tainly could lead to the understanding that Jesus is not truly God but some-
one that just looks like God. The same argument can be made when the
author uses this same word (μορφή) to describe Christ’s humanity (Philip-
pians 2:7). Perhaps then Jesus only looked like a man but was something
else all together.
Another interpretation is that μορφή might address is the beauty of God.8
This reading would have Jesus not wanting to be desired because the at-
tribute of eternal youth and with it beauty means He never can really love.9
He came to serve and to take care of humanity.
It seems dubious at best to push any word in poetry too hard because the
poet often takes liberties with words in order to advance the poem. It might
be the word sounds right here. It could be the meter matches. Even possible
is the idea of shock that bring a person to realize another important truth.
This is why all discussion on poetry should look at the entirety of the text
rather than the use of an individual word.
8
David E. Fredrickson, The Kenosis of Christ in the Politics of Paul, September 2005.
9
Ibid.

5
 as something to be exploited – Perhaps another way to capture the sense
of the line found in this verse, ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν
ἡγήσατο τὸ εἶναι ἴσα θεῷ would to be something like, “Who falls in the
category of being equal to God but does not use it for plundering.”
The word translated as plundering is from the Greek ἁρπαγμός. Tradition-
ally, this has been interpreted to be “grasping.”10 However, in Greek litera-
ture this term is associated with abduction, specifically when a god takes a
human.11
This translation brings out the huge difference between Greek/Roman gods
that need sacrifice to life and that take from humanity what they want. To-
day, we rarely see in the United States this idea that gods steal. Instead,
we make our gods like us. They are basically pretty nice fellows that might
have some influence over a tiny part of our lives. Follow them and you might
be rewarded with cash or glory, but you just do not know. Life is difficult.
Markets crash. Company’s close. Players get hurt. This reality decreases the
impact of the Christ Hymn. We do not need to be saved from gods that de-
mand too much. We need to be transformed from cogs in a machine into
humans.

Philippians 2:7 but emptied himself – The Greek here is ἀλλὰ ἑαυτὸν ἐκένωσεν.
The first issue is what was put aside. Is it rights, powers, and privileges of
the powerful God or is it something else all together? If Jesus only limits
or refuses to pick up power, then this understanding allows the powerful of
the world to justify their existence by believing they are Christ like. After
all, they did not bring all their power to bear on the problems that face
them.12 A different view of the same issue is to return to the creation. Adam
and Eve want power that God does not grant them. Jesus then refuses to
fall into this trap. He allows God to be God. This interpretation allows the
following moral, “Know your place. Do not take what is not yours.” All
sorts of sins can be justified in this manner. Another problem remains with
this traditional way of reading the text. The body of Jesus disappears since
we are focusing on how force is used.13 This reading makes no sense given
Paul’s concern about the body and it also denies the creeds.
10
Fredrickson, ‘The Kenosis of Christ’.
11
Ibid.
12
Ibid.
13
Ibid.

6
 The word of contention is the verb κενόω that carries the idea of pouring
out along with the concept of loosing face. It is found in medical texts that
indicate the proper balance of fluids is necessary for life.14 Poets use the
same word too.15 Love melts the heart, consumes all your thoughts, and
you burn with desire.16 Taking this approach, there is little that Jesus can
do. All of his passion is for humanity.17 That is how much He loves us.
taking the form of a slave – The use of form (μορφή) is ripe with problems.
See the discussion of μορφή in Philippians 2:6.
And being found in human form – The Greek here is καὶ σχήματι εὑρεθεὶς
ὡς ἄνθρωπος. The previously translated word used for form is not found
here. In its place is scheme. A better translation might be, “And found in the
human scheme.”

Philippians 2:8 he humbled – The verb is ταπεινόω that means lowering. Jesus
gave up His rank, power, and prestige to be with the ones He loves.
death on a cross – After the Holocaust, the Jewish community has little use
for any explanation of suffering as a group.18 Despite this fact, suffering
for the atonement of the other is not a Christian invention since it is clearly
found in Isaiah and the Christian tradition draws on this fact.19
This does not make the Christ Hymn any easier for Jews to accept.20 As a
group, Jews tend to be against the idea presented in Philippians 2:5-11 of
pain as redemption since it is “too passive, too accepting, too much a willed
suffering.”21 The argument also is made that “Christians are the basic cause
of Jewish suffering.”22
The suffering servant described in Isaiah 52:13-53:12 tells us that this one’s
pain is beneficial for others23 This is the typical Jewish interpretation of this
14
Fredrickson, ‘The Kenosis of Christ’.
15
Ibid.
16
Ibid.
17
Ibid.
18
Robert Gibbs; Yikva Frymer-Kensky et al., editors, Chap. Suspicions of Suffering In ‘Chris-
tianity in Jewish Terms’, (Bolder, CO: Westview Press, 2000), Radical Traditions, p. 221.
19
Ibid.
20
Ibid., p. 222.
21
Ibid.
22
Ibid., p. 223.
23
Ibid., p. 224.

7
 text.24
How do we judge who can suffer? Can a child suffer so that I may live? Can
I suffer so that a child may live?
Today, justification of suffering is “offensive and provokes anger.”25 How-
ever, this makes it difficult, if not impossible, to finding the sense of one’s
own suffering.26
The Old Testament reminds us that anyone whose action is worthy of death
must die on a tree and that One, God curses (Deuteronomy 21:23).

Philippians 2:9 God also highly exalted him – Some sort of transformation oc-
curs in the Trinity since the One cursed by God is the One who now is held
up as a model for all to follow.27 This modification in the Trinity has prac-
tical applications that are frankly frightening. It all begins with the idea of
change. God’s law is no longer set in stone. Perhaps then, God lacks a preset
plan of what to do in the world.28
This action by God implies that the Father had a “favorable reception of and
agreement with the Crucified’s character.”29
gave him the name – The One who gives the name Joshua – that is the
Name, read here L ORD, that saves – (Jesus) is no other than His Father.

Philippians 2:10 that at the name of Jesus every knee should bend – This phrase
stands in direct conflict with other parts of the poem. Jesus gives up power
or decides to be with us since He loves us so much. The proper response to
either interpretation is showing Christ’s superiority to the rest of humanity.
Of course, those who follow Jesus appreciate what He did. Is that enough
reason for the respect? It still seems out of character to what Jesus does.
Service means one must be ready to do whatever the master requires. Scrub-
bing the floor never is easy. You need to be on your hands and knees to do a
good job. Pulling weeds is the same. Get down on all four and do it. When
you hear the name of Jesus, God the Father expects you to drop to your
24
Gibbs, ‘Christianity in Jewish Terms’, p. 224.
25
Ibid., p. 225.
26
Ibid., p. 226.
27
David Fredrickson, ‘What Difference Does Jesus Make For God?’ Dialog 37:2, p. 108.
28
Ibid., p. 105.
29
Gary M. Simpson, ‘No Trinity, No Mission: The Apostolic Difference of Revisioning the
Trinity’, Word & World XVIII Summer (1998):3, p. 271.

8
 knees. It cannot be for the reason that Jesus is above you. After all, He is
your slave. You kneel because it is time to pitch in and help your fellow
worker Jesus.
in heaven and on earth and under the earth – The reign of Jesus includes
all of creation, God’s abode, and the place of the dead.

Philippians 2:11 and every tongue should confess – The Greek translated as “con-
fess” comes from ἐξομολογήσηται. This compound word has two major
parts. At its center is λόγος. The Word requires someone to say it.30 Before
the λόγος is ὁμο, which means as one. We join with God in saying that
Jesus is Lord.
This of means that God is to be now known as the Crucified One.31 This
changes the image of God and with that comes a host of problems people do
not like to hear. For example, “Is God finished with change or is something
else in store?” Or, “Did God not know that this needed to be done and why
did God set up creation that forces this change?”

Luke 22:14-23:56
Luke 22:14 When the hour came – This is the right time for Jesus to leave. All
of the universe has been created for this one moment.
the apostles with him – This gives a sense of a Greek teacher with his fol-
lowers.32 It certainly also tells of a Jewish Rabbi and His students. This
construction by the author also downplays the role of Judas.33

Luke 22:15 I have eagerly desired – The Greek reads ἐπιθυμίᾳ ἐπεθύμησα that
literally means, “I have desired with desire.”34 This construction is also
found in the LXX (For example see: Genesis 31:30; Numbers 11:4; Psalm
106:14).35
before I suffer – This tells the audience what is coming.
30
David Fredrickson, ‘Confessing Jesus as Lord: Selected Epistles (Epiphany to Palm Sunday)’,
Word & World, XVIII Winter (1998):1, p. 89.
31
Ibid.
32
Johnson, Luke, p. 337.
33
Ibid.
34
Ibid.
35
Ibid.

9
Luke 22:16 I will not eat it until it is fulfilled in the kingdom of God. – What “it”
refers to is the Passover.36 The “fulfillment” spoken by Jesus is a different
matter altogether. Fulfillment might mean the Passover as an account of lib-
eration where the son of man (Luke 21:28) comes in the future.37 A similar
vision is shared by the Essenes where the Messiah leads a meal where all
drink “new wine” (1QSa2).38 Fulfillment could also point toward the meals
shared by followers (Acts 2:41-47) where the Risen Lord is present (Luke
24:30; Acts 10:41).39

Luke 22:17 giving thanks – The term used for thanks is Eucharist (εὐχαριστέω).
This points to the blessing spoken in Hebrew at all Jewish meals.40
Then he took a cup, and after giving thanks – The best manuscripts support
two cups that Jesus blesses.41 The first blessing occurs here and the second
is found in Luke 22:20.
Passover, according to the most ancient discussions, has four cups (m.Pes.
10:1-7).42 The second cup is part of the discussion of “why is this night
different from all the rest?”43

Luke 22:18 I will not drink of the fruit of the vine – This appears to echo what is
found in verse 22:16. However, a major difference that occurs in the phrase
“fruit of the vine.”44 It is heard in the blessing over the cup in Passover
(“Blessed art thou, O Lord our God, king of the universe, creator of the fruit
of the vine.”)45
until the kingdom of God comes – This might be from another prayer at
Passover that says, “The compassionate one – may he reign over us for ever
and ever.”46
36
Johnson, Luke, p. 337.
37
Ibid.
38
Ibid.
39
Ibid.
40
Ibid.
41
Ibid.
42
Ibid.
43
Ibid.
44
Ibid., p. 338.
45
Ibid.
46
Ibid.

10
Luke 22:19 he took a loaf of bread, and when he had given thanks, he broke it
and gave it – This seems to recall the feeding in Luke 9:16.47 The language
has parallels Mark 14:22 and Matthew 26:66 except the author uses the
verb εὐχαριστέω (to thank).48 This phrasing is almost identical to Paul’s
language in 1 Corinthians 11:24.49
saying – The instruction at Passover happens after the second cup is poured
but before it is drunk.50 This includes the reason for the matzah.
Do this in remembrance of me – The verb ποιέω (to do) is second person
plural present imperative (ποιεῖτε) and should be translated as “all of you
keep doing.”51
Not forgetting (ἀνάμνησις) also includes being present (Plato Phaedrus 72E,
92D). This word has a strong sense of “keeping in mind” when it is used in
the LXX.52

Luke 22:20 he did the same – This idea here is that once again Jesus takes the
cup like the bread, He speaks a word of blessing, and offers the cup to the
disciples.53
This cup – The cup might refer to several different ideas. One is that the cup
helps ease the pain (Jeremiah 16:7).54 A second and more plenteous expla-
nation is “God’s wrath” (Psalm 75:8; Isaiah 51:17; 51:22; Habakkuk 2:16;
Jeremiah 25:15; 25:17; 25:18; 51:7; Lamentations 4:21; Ezekiel 23:31-33).55
A third possibility is salvation (Psalm 116:14).56 This might bring to mine
a line in Psalm 116:15, “Precious in the sight of the Lord is the death of his
saints.”57
for you – The gift is given to you.
new covenant – This is a binding contract between God and the people.
47
Johnson, Luke, p. 338.
48
Ibid.
49
Ibid.
50
Ibid.
51
Ibid.
52
Ibid.
53
Ibid., p. 339.
54
Ibid.
55
Ibid.
56
Ibid.
57
Ibid.

11
 in my blood – The wine is not the blood. The covenant is purchased by
Christ’s blood.

Luke 22:21 the one who betrays me is with me, and his hand is on the table
– Traditionally, this speaks toward the action performed by Judas but the
reality is that Peter also betrays Jesus. More than likely, so did everyone
else.

Luke 22:22 as it has been determined – It is necessary for this to occur (Luke
9:44; 17:25) and it is God’s will (Acts 2:23).58

Luke 22:23 who would do this – At this specific instance it will be Judas but all
participate in some way or another.

Luke 22:24 A dispute also arose – Is this a foreshadowing what will happen
between Peter, Paul, and James? Is this the breakdown of friendship?

Luke 22:25 kings of the Gentiles lord it over them – Johnson argues that the verb
here translated at lord (κυριεύω) should be closer to rule (Genesis 3:16) and
it might not have the overtones of a dictator.59
called benefactors – The basic idea on the Greek world is that giving a
person this name is enough reward.60

Luke 22:26 But not so with you – The text in its original language is difficult to
understand.61
greatest among you must become like the youngest – The substitution of
youngest for least is not expected.62
the leader like one who serves – This phrase is not like what is found in
Mark 10:44 and Matthew 20:27 that uses first rather than leader. The verb
used here διακονῶν (serves) from διακονέω (to serve) never moves very far
away from the idea of “waiting on tables.”63
58
Johnson, Luke, p. 340.
59
Ibid., p. 344.
60
Ibid.
61
Ibid.
62
Ibid.
63
Ibid., p. 345.

12
Luke 22:27 For who is greater, the one who is at the table or the one who serves?
– The structure of the sentence in the Greek makes the answer the one who
serves.64
But I am among you as one who serves – By blessing and giving the bread
and wine to the assembled group, Jesus serves.

Luke 22:28 who have stood by me in my trials – The verb translated as “have
stood” διαμένω means “enduring.”65 This introduction by Jesus brings to
mind the parable of the sower with the different types of seed.66

Luke 22:29 I confer on you – To confer, “bestow,” or “dispose” are possible

translations for διατίθεμαι.67 The question is how do the apostles pass on
these gifts. Do they keep them for themselves? The same question can be
asked of all followers of Christ.

Luke 22:30 eat and drink at my table – The people of God are invited by Jesus
to dine at the most favored seats. How does this placement at the head ta-
ble agree or disagree with the greatest being the youngest or the one who
serves? It seems that the followers of Christ must be hungry to bring others
to the dinner and not be content to be waited on by Jesus. In the serving,
they will work beside Jesus.
The elders of Israel and Moses dine with God (Exodus 24:11).
you will sit on thrones judging the twelve tribes of Israel – What kind of
rulers will they be? Judge not and be not judged (Luke 6:37)? A judge who
forgives the most (Luke 7:36-50)? An unjust judge that settles for the per-
sistent widow (Luke 18:1-7)?

Luke 22:31 Simon, Simon, listen! – This is a warning for everyone.

Satan has demanded to sift all of you like wheat – Though the war has been
won, the other side still wants to take prisoners.

Luke 22:32 I have prayed for you – Jesus is specifically praying in this sentence
for Peter and by extension He continues to pray for all of His followers.
64
Johnson, Luke, p. 345.
65
Ibid.
66
Ibid.
67
Ibid.

13
 your own faith may not fail – The author of Luke/Acts speaks as if faith
is something you possess. This stands in direct contrast to the faith of the
men who carried the man with palsy (Luke 5:18-20). Faith is lost and Jesus
cannot find it when the waves threaten the boat (Luke 8:22-25).
How then should this phrase be read? Faith is the strange combination of
something others can see. It hangs around you and you can do things to
make it run away. When faith leaves, life looks hopeless. In its absence,
you grow a hard shell that covers the wheat and makes it useless until it is
removed by God.
when once you have turned back – The verb translated as turned back (ἐπι-
στρέφω) often means conversion.68

Luke 22:33 I am ready to go with you to prison and to death – Peter speaks here
like the prophet he will become. This account leaves out Peter’s call that he
will not be scandalized like the others (Mark 14:29; Matthew 26:33).69

Luke 22:34 you have denied three times that you know me. – This version is not
as stark as what is found in Mark 14:30; Matthew 26:34; John 13:38.70 It
adds “know me.”

Luke 22:35 When I sent you out without a purse, bag, or sandals, did you lack
anything? – This question is for the seventy but they are not here. Or are
they?

Luke 22:36 But now, the one who has a purse must take it, and likewise a bag.
And the one who has no sword must sell his cloak and buy one. – The world
has changed and with its modification the command to the disciples is ad-
justed. Be ready.

Luke 22:37 this scripture must be fulfilled in me – The start of Christ’s ministry
was the fulfillment of Isaiah 61:1; 58:6. The ending follows the same pattern
by hearing the suffering servant in Isaiah 53.
And he was counted among the lawless – There are three different ideas in
this quote from Isaiah 53:12. The first is that Christ’s death is due to God’s
68
Johnson, Luke, p. 346.
69
Ibid.
70
Ibid.

14
 will and not the actions of people or powers.71 Next, Jesus the innocent One
suffers for the lawless and sinners.72 Finally, the lawless and the sinners
receive the benefits of Christ’s death.73

Luke 22:38 Lord, look, here are two swords. – The disciples have been listening
but they do not understand. They believe they must go out and fight. This is
not what is to happen. They missed the entire allusion and quote from Isaiah
53.
It is enough. – Just stop it. Do not continue this madness any longer.

References
Fredrickson, David, ‘What Difference Does Jesus Make For God?’ Dialog 37:2.

Fredrickson, David, ‘Confessing Jesus as Lord: Selected Epistles (Epiphany to

Palm Sunday)’, Word & World, XVIII Winter (1998):1, pp. 88–93.

Fredrickson, David E., The Kenosis of Christ in the Politics of Paul, September
2005.

Gibbs, Robert; Frymer-Kensky, Yikva et al., editors, Chap. Suspicions of Suffer-

ing In ‘Christianity in Jewish Terms’, (Bolder, CO: Westview Press, 2000),
Radical Traditions, pp. 221–229.

Johnson, Luke Timothy; Harrington, S.J., Daniel J., editor, The Gospel of Luke,
Volume 3, Sacra Pagina, (The Liturgical Press, Collegeville, MN: The
Liturgical Press, 1991).

Simpson, Gary M., ‘No Trinity, No Mission: The Apostolic Difference of Revi-
sioning the Trinity’, Word & World XVIII Summer (1998):3.

71
Johnson, Luke, p. 347.
72
Ibid.
73
Ibid.

15