Luke: Odds and Ends

Conflicts With the Pharisees. Luke tones these conflicts down. In the story of the disciples picking corn on the Sabbath (Luke 6: 1-5), the Pharisees wonder why the disciples are doing something that is forbidden on that day. Compare Jesus’ answer in Luke with his answer to the same story in Matthew (Matthew 12: 1-8). You will see that Luke edits the answer and takes out some of the venom from Jesus’ response.

In the next story, Jesus cures a man on the Sabbath (Luke 6: 6-11). The Pharisees are furious. In the Luke story, the Pharisees withdraw discussing the best way to deal with Jesus. In Matthew’s version (Matthew 12:9-14), the Pharisees discuss how to destroy him.

Finally, in Luke 13: 31-32, the Pharisees warn Jesus that Herod wants to kill him. In 7: 36 and 14: 1-2, we see Jesus eating with the Pharisees. These three stories are only found in Luke.

On Faith and Miracles. A woman with a twelve year hemorrhage touches Jesus and is cured (Luke 8: 48). Jesus comments that her faith restored her to health. It is interesting that in Mark, Matthew, and Luke, faith produces miracles. As we will see with the gospel of John, the relationship is reversed: miracles produce faith.

A Textual Insert. “Up to the time of John it was the Law and the Prophets; since then the kingdom of God has been preached, and by violence everyone is getting in (Luke 16: 16).” This is a strange statement which does not relate to what comes above or what follows below. It seems to me best explained as an insert by one looking forward to a violent apocalypse, the voice of the early Church.

Jesus the Jew. “It is easier for heaven and earth to disappear than for one little stroke to drop out of the Law (Luke 16:17).” This follows immediately after the statement above that speaks to the kingdom resulting from violence. It also appears to be an insert from someone who thought of Jesus as a Jew.

Jesus Teaches in the Temple (Luke 19:47-48). From this passage, it is clear that the crowds love him while the Jewish establishment opposes him. This statement is probably the most accurate historical expression of the relationship between Jesus and the Jewish masses. In Mark and Matthew, the crowds are not so sure about what they think of Jesus.

The Last Supper (Luke 22: 14-20). I grew up in the Episcopal Church where Holy Communion plays a central role in the service. This ritual is centered around the forgiveness of sin. If you read the account of the Last Supper in Luke (22: 14-20), you will see that it has nothing to do with sin. It is a memorial service. Matthew’s version of the story is more in keeping with the Episcopal tradition (see Matthew 26: 26-29). There forgiveness of sin is a central focus. I suspect that the early church is responsible for Matthew’s version of the story.

The Time of Crisis In Luke 22: 35-38. Jesus tells his disciples that at the time of crisis they will need a sword. This is a strange teaching for a man who preached turning the other cheek, and most probably reflects the voice of the early Church.

The Meaning of the Cross (Luke 23:44-46). The cross is a symbol of obedience in Luke, not of suffering. God’s plan was fulfilled because Jesus was obedient. He is a model of self-control and courage. Note that Luke changes his last words. The cry of abandonment and anguish in Mark and Matthew has been replaced with “into your hands I commit my spirit.”